View source for Khalif 'Umar's Selection of Rabbinic Judaism as "true" Judaism


When the Exilarch Heman fled to Basra in 642CE, Khalif 'Umar installed Bustenai as Exilarch.  The Jewish converts to Islam had become too extreme, and yet the Khalif wished to retain the careful balance between Judaism and the Muslims as espoused by the Prophet, and confirmed by his relationship with Shallum (Salmaan Farsi).  Rabbinical Judaism was chosen to be the form of Judaism that would not pose a threat to the stability of the Islamic state.  But Bustenai was a scholar, not a military man, so he had no chance of commanding the respect of the Khawarji or other disaffected Jews.  To boost his prestige 'Umar gave him many honors. The Rabbinic academies reciprocated by pledging their allegance to Bustenai, and indirectly, to the Caliphate.

'Umar gave him Dara, the daughter of the Persian king Khosrau II, for a wife.<ref>Hai Gaon, in "Sha'are Ẓedeḳ," p. 3a , See Rapoport, in "Bikkure ha-'Ittim," x. 83; B. Goldberg, in "Ha-Maggid," xiii. 363</ref>  Bustenai was treated with great respect by Khalif 'Umar.  The Khalif commanded concerning him and his descendants; and he granted him a seal of office over all the congregations that dwell under his rule, and ordered that every one, whether Muslim or Jew, or belonging to any other nation in his dominion, should rise up before him (the Exilarch) and salute him, and that any one who should refuse to rise up should receive one hundred stripes. 

When Bustenai went to pay a visit to the great Khalif, horsemen, Gentiles as well as Jews, escort him, and heralds proclaim in advance, "Make way before our Lord, the son of David, as is due unto him," "''amilu tarik la Saidna beg Daud''" He would be mounted on a horse, and attired in robes of silk and embroidery with a large turban on his head, and from the turban is suspended a long white cloth adorned with a chain upon which the cipher of Prophet is engraved. Then he would appears before the Khalif and kisses his hand, and the Khalif rises and places him on a throne which the Khalif<ref>In the original quote the reference is to Muhammed.  If so, would refer to a throne made for Salmaan Farsi.  This is not probable because Salmaan Farsi only achieved fame after his conquest of al-Iraq.</ref> had ordered to be made for him, and all the Islamic princes who attend the court of the Khalif rise up before him. The Exilarch was seated on his throne opposite to the Khalif, in compliance with the command of Mohammed to give effect to what is written in the law--"The sceptre shall not depart from Judah nor a law-giver from between his feet, until he come to Shiloh: and to him shall the gathering of the people be."

The agreement between the Caliphate and the Academies of Babylon was complete. The Khalif would recognize Rabbinic Judaism as the only sanctioned form of Judaism (it was even at that time in the minority) throughout the lands of Islam, and the Rabbinites would prevent any Messianic claims, or attempts at making a presence on the Temple Mount, from destabilizing the Caliphate.  Rabbinic opinion actually discourages nationalistic attempts at restoration of the Temple.  During the messianic claims of David Alroy (1160 C.E.), the Jewish Exilarch and the Rabbinic academies were expected by the authorities suppress and control any attempts at nationalism.<ref>The Itinerary of Rabbi Benjamin of Tudela</ref>  It is probable that this was the expected role of the Exilarch and the rabbinic academies throughout the entire period of Islamic rule, as it is today.

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[[Category:The Persian and Islamic conquests of Jerusalem]]