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Detail from miniature painting The Prophet, Ali, and the Companions at the Massacre of the Prisoners of the Jewish Tribe of Beni Qurayzah, illustration of a 19th century text by Muhammad Rafi Bazil. Manuscript now in the British Library.
Detail from miniature painting The Prophet, Ali, and the Companions at the Massacre of the Prisoners of the Jewish Tribe of Beni Qurayzah, illustration of a 19th century text by Muhammad Rafi Bazil. Manuscript now in the British Library.

The Banu Qurayza (Arabic بني قريظة; بنو قريظة alternate spellings include Quraiza, Qurayzah, Quraytha, and the archaic Koreiza) were a Jewish tribe who lived in northern Arabia until the 7th century, at the oasis of Yathrib (now known as Medina). Arabic (ar الْعَرَبيّة (informally ar عَرَبيْ) in terms of the number of speakers is the largest living member of the Semitic language PLEASE TAKE NOTE************ There were several Tribes of Arabia that interacted with Muhammad. Medina mɛˈdiːnə (المدينة المنورة ælmæˈdiːnæl muˈnɑwːɑrɑ or المدينة ælmæˈdiːnæ also transliterated into English as

During the Battle of the Trench in 627 CE, the Banu Qurayza entered into (eventually inconclusive) negotiations with the forces besieging Medina. The Battle of the Trench (غزوة الخندق|Ghazwah al-Khandaq also known as Battle of the Confederates (غزوة الاحزاب|Ghazwah al-Ahzab was a fortnight-long [1] Subsequently, the tribe was charged with treason and besieged by the Muslims commanded by Muhammad. IMPORTANT PLEASE READ ##### For all questions relating to the addition of (pbuh peace be upon him or other honorifics [2][3] The Banu Qurayza eventually surrendered and all the men, apart from a few who converted to Islam, were beheaded, while the women and children were enslaved. [2][3][4][5]

Contents

History in pre-Islamic Arabia

Early history

Extant sources provide no conclusive evidence whether the Banu Qurayza were ethnically Jewish or Arab converts to Judaism. The araB gene Promoter is a bacterial promoter activated by e L-arabinose binding Judaism (from the Greek Ioudaïsmos, derived from the Hebrew יהודה Yehudah, " Judah " in Hebrew יַהֲדוּת Yahedut [6] Just like the other Jews of Yathrib, the Qurayza claimed to be of Israelite descent[7] and observed the commandments of Judaism, but adopted many Arab customs and intermarried with Arabs. See also History of ancient Israel and Judah According to the Bible, the Israelites were the dominant group living in the Land of Israel. [6] They were dubbed priestly tribe (kahinan in Arabic from the Hebrew kohanim). A kohen (or cohen, Hebrew כּהן "priest" pl כּהנִים kohanim or cohanim) has a separate status in Judaism. [8][9] Ibn Ishaq, the author of the traditional Muslim biography of Muhammad, traces their genealogy to Aaron and further to Abraham[10] but gives only eight intermediaries between Aaron and the purported founder of the Qurayza tribe. TemplateInfobox Muslim scholars --> Muhammad ibn Ishaq ibn Yasar (محمد بن إسحاق بن يسار or simply Ibn This article is about Aaron the Levite in the Hebrew Bible, the Qu'ran, and other sources Abraham ( Ashkenazi   Avrohom or Avruhom; ابراهيم, {{Unicode|Ibrāhīm}}; Ge'ez: [6]

In the 5th century CE, the Qurayza lived in Yathrib together with two other major Jewish tribes: Banu Qaynuqa and Banu Nadir. The 5th century is the period from 401 to 500 in accordance with the Julian calendar in Anno Domini / Common Era. The Banu Qaynuqa (also spelled Banu Kainuka, Banu Kaynuka, Banu Qainuqa, بنو قينقاع) were one of the three main Jewish The Banu Nadir ( بنو النظير) were a Jewish tribe who lived in northern Arabia until the 7th century, at the oasis of Yathrib (now known as Medina [6] Al-Isfahani writes in his tenth-century collection of Arabic poetry Kitab al-Aghani that Jews arrived in Hijaz in the wake of the Jewish-Roman wars; the Qurayza settled in Mahzur, a wadi in Al Harrah. `Ali ibn al-Husayn ul-Isbahānī (أبو الفرج الأصفهاني also known as Abu-l-Faraj or in the West as Abulfaraj (897-967 was an Iranian Kitab al-Aghani ( كتاب الأغاني, The Book of Songs is a collection of poems and songs with the stories of the composers and singers in many volumes Wadi (وادي) (also Vadi) is traditionally a valley In some cases it can refer to a dry riverbed that contains water only during times of heavy rain Al Harrah is a large Basaltic Volcanic field in northwestern Saudi Arabia near the Jordanian border [11] The 15th century Muslim scholar Al-Samhudi lists a dozen of other Jewish clans living in the town of which the most important one was Banu Hadl, closely aligned with the Banu Qurayza. Ali bin Ahmad al-Samhudi ( علي بن أحمد السمهودي) was a Sunni Shafi'i Islamic scholar The Jews introduced agriculture to Yathrib, growing date palms and cereals,[6] and this cultural and economic advantage enabled the Jews to dominate the local Arabs politically. The Date Palm ( Phoenix dactylifera) is a palm in the genus Phoenix, extensively cultivated for its edible Fruit. [12] Al-Waqidi wrote that the Banu Qurayza were people of high lineage and of properties, "whereas we were but an Arab tribe who did not possess any palm trees nor vineyards, being people of only sheep and camels. TemplateInfobox Muslim scholars --> Abu `Abdullah Muhammad Ibn ‘Omar Ibn Waqid al-Aslami ( Arabic ar ' أبو " Ibn Khordadbeh later reported that during the Persian domination in Hijaz, the Banu Qurayza served as tax collectors for the shah. Abu'l Qasim Ubaid'Allah ibn Khordadbeh ( Persian: fa ابوالقاسم عبیدالله ابن خردادبه) (c The Persian Empire was a series of Iranian empires that ruled over the Iranian plateau, the original Persian homeland and beyond in Western Asia al-Hejaz (also Hijaz, Hedjaz; الحجاز al-Ḥiǧāz, literally "the barrier" is a region in the west of present-day Saudi Arabia Shah is an Iranian term for a Monarch (leader that has been adopted in many other languages [12]

Account of the king of Himyar

Ibn Ishaq tells of a conflict between the last Yemenite King of Himyar[13] and the residents of Yathrib. Yemen ( Arabic: اليَمَن al-Yaman officially the Republic of Yemen ( Arabic: الجمهورية اليمنية al-Jumhuuriyya The Himyarite Kingdom or Himyar (in Arabic مملكة حِمْيَر) anciently called Homerite Kingdom by the Greeks and the Romans When the king was passing by the oasis, the residents killed his son, and the Yemenite ruler threatened to exterminate the people and cut down the palms. According to Ibn Ishaq, he was stopped from doing so by two rabbis from the Banu Qurayza, who implored the king to spare the oasis because it was the place "to which a prophet of the Quraysh would migrate in time to come, and it would be his home and resting-place". Rabbi (pronunciation, although in English usually) in Judaism, means a religious ‘teacher’ or more literally ‘my great one’ when addressing any master In Religion, a prophet (or prophetess) is a person who has encountered the Supernatural or the divine and serves as an intermediary Quraish is also the name of a Surah in the Qur'an. Quraysh or Quraish (Arabic ar قريش The Yemenite king thus did not destroy the town and converted to Judaism. He took the rabbis with him, and in Mecca, they reportedly recognized Kaaba as a temple built by Abraham and advised the king "to do what the people of Mecca did: to circumambulate the temple, to venerate and honor it, to shave his head and to behave with all humility until he had left its precincts. Mecca ˈmɛkə also spelled Makkah ˈmækə (in full Makkah Al-Mukarramah (Arabic mækːæ(t ælmʊkarˑamæ مكّة المكرمة, literally Honored The Kaaba ( Arabic: ar الكعبة; 'kɑʕbɑ or 'kæʕbæ "Cube" is a Cuboidal building in Mecca, Saudi Arabia, and is the " On approaching Yemen, tells Ibn Ishaq, the rabbis demonstrated to the local people a miracle by coming out of a fire unscathed and the Yemenites accepted Judaism. [10][14]

Arrival of the Aws and Khazraj

The situation changed after two Arab tribes named Banu Aws and Banu Khazraj arrived to Yathrib from Yemen. The Banu Aus or Banu Aws ("Sons of Aws" Arabic: بنو اوس? was one of the Tribes of Arabia during Muhammad's era. The Banu al-Khazraj ( بنو الخزرج) was one of the Tribes of Arabia during Muhammad's era. Yemen ( Arabic: اليَمَن al-Yaman officially the Republic of Yemen ( Arabic: الجمهورية اليمنية al-Jumhuuriyya At first, these tribes were clients of the Jews, but toward the end of the 5th century CE, they revolted and became independent. [7] Most modern historians accept the claim of the Muslim sources that after the revolt, the Jewish tribes became clients of the Aws and the Khazraj. [12][9] William Montgomery Watt however considers this clientship to be unhistorical prior to 627 and maintains that the Jews retained a measure of political independence after the Arab revolt. William Montgomery Watt ( 14 March 1909 – 24 October 2006) was an Emeritus Professor in Arabic and Islamic [7]

Eventually, the Aws and the Khazraj became hostile to each other. They had been fighting possibly for around a hundred years before 620 and at least since 570s. [15] The Banu Nadir and the Banu Qurayza were allied with the Aws, while the Banu Qaynuqa sided with the Khazraj. [16] There are reports of the constant conflict between Banu Qurayza and Banu Nadir, the two allies of Aws, yet the sources often refer to these two tribes as “brothers”. [17] Aws and Khazraj and their Jewish allies fought a total of four wars. [7] The last and bloodiest altercation was the Battle of Bu'ath,[7] the outcome of which was inconclusive. The Battle of Bu'ath was fought in 617 between Banu Aus and Banu Khazraj, the Arab tribes of Medina (then Yathrib in the south-eastern quarter The continuing feud was probably the chief cause for the invitation of Muhammad to Yathrib in order to adjudicate in disputed cases. [7][15]

Arrival of Muhammad

Main article: Migration to Medina

Ibn Ishaq recorded that after Muhammad arrived in Medina in 622, he established a compact, the Constitution of Medina, which committed the Jewish and Muslim tribes to mutual cooperation. The Hijra (هِجْرَة or withdrawal is the migration of Muhammad and his followers to the city of Medina in 622 ( Common Era) IMPORTANT PLEASE READ ##### For all questions relating to the addition of (pbuh peace be upon him or other honorifics The Constitution of Medina, also known as the Charter of Medina, was drafted by the Islamic prophet Muhammad in 622 The nature of this document as recorded by Ibn Ishaq and transmitted by Ibn Hisham is the subject of dispute among modern historians, many of whom maintain that this "treaty" is possibly a collage of agreements, of different dates, and that it is not clear when they were made. TemplateInfobox Muslim scholars --> Abu Muhammad 'Abd al-Malik bin Hisham (أبو محمد عبدالمالك بن هشام or Ibn Hisham [18][19][6] Watt holds that the Qurayza and Nadir were probably mentioned in an earlier version of the Constitution requiring the parties not to support an enemy against each other. [6]

Aside from the general agreements, the chronicles by Ibn Ishaq and al-Waqidi contain a report that after his arrival, Muhammad signed a special treaty with the Qurayza chief Ka'b ibn Asad. Kaʿb ibn Asʿad (كعب بن أسعد (Born ?-627 CE was the leader of the Jewish tribe of the Banu Qurayza of Yathrib. Ibn Ishaq gives no sources, while al-Waqidi refers to Ka’b ibn Malik of Salima, a clan hostile to the Jews, and Mummad ibn Ka’b, the son of a Qurayza boy who was sold into slavery in the aftermath of the siege and subsequently became a Muslim. The sources are suspect of being against the Qurayza and therefore the historicity of this agreement between Muhammad and the Banu Qurayza is open to grave doubt. Among modern historians, R. B. Serjeant supports the historicity of this document and suggests that the Jews knew the "of the penalty for breaking faith with Muhammad". [20] On the other hand, Norman Stillman argues that the Muslim historians had invented this agreement in order to justify the subsequent treatment of the Qurayza. Norman Arthur Stillman, also Noam (נועם in Hebrew b 1945 is the Schusterman-Josey Professor and Chair of Judaic History at the University of Oklahoma [21] Watt also rejects the existence of such a special agreement but notes note that the Jews were bound by the aforementioned general agreement and by their alliance to the two Arab tribes not to support an enemy against Muhammad. [6] Serjeant argrees with this and opines that the Qurayza were aware of the two parts of a pact made between Muhammad and the Jewish tribes in the confederation according to which "Jews having their religion and the Muslims having their religion excepting anyone who acts wrongfully and commits crime/acts treacherously/breaks an agreement, for he but slays himself and the people of his house. "[20]

During the first few months after Muhammad's arrival in Medina, the Banu Qurayza were involved in a dispute with the Banu Nadir: The more powerful Nadir rigorously applied Lex talionis against the Qurayza while not allowing it being enforced against themselves. The phrase " an eye for an eye " ( עין תחת עין) is a quotation from in which a person who has taken the eye of another in a fight is instructed to give Further, the blood money paid for killing a man of the Qurayza was only half of the blood-money required for killing a man of the Nadir[22], placing the Qurayza in a socially inferior position. The Qurayza called on Muhammad as arbitrator, who delivered the surah 5:42-45 and judged that the Nadir and Qurayza should be treated alike in the application of lex talionis and raised the assessment of the Qurayza to the full amount of blood money. [23][20][24]

Tensions quickly mounted between the Muslim and Jewish communities, while Muhammad found himself in the state of warfare with his native Meccan tribe of the Quraysh. In 624, after his victory over the Meccans in the Battle of Badr, Muhammad expelled the Banu Qaynuqa from Medina. The Battle of Badr (غزوة بدر fought March 17, 624 AD (17 Ramadan 2 AH in the Islamic calendar) in the Hejaz The Qurayza remained passive during the whole Qaynuqa affair, apparently because the Qaynuqa were historically allied with the Khazraj, while the Qurayza were the allies of the Aws. [25]

Soon afterwards, Muhammad came into conflict with the Banu Nadir. He had one of the Banu Nadir's chiefs, the poet Ka'b ibn al-Ashraf, assassinated and after the Battle of Uhud accused the tribe of treachery and plotting against his life and expelled them from the city. Ka'b ibn al-Ashraf (كعب بن الاشرف(d 624 was a chief of the Jewish tribe of Banu Nadir and a poet who was assassinated by an order of Muhammad The Battle of Uhud (غزوة أحد) was fought on 23 March 625 (3 Shawwal 3 AH in the Islamic calendar) at Mount Uhud, in what The Qurayza remained passive during this conflict, according to R. B. Serjeant because of the blood money issue related above. [20]

Battle of the Trench

Main article: Battle of the Trench

In 627, a Quraysh-led army under the command of Abu Sufyan, together with contingents from the Bedouin tribe of Ghatafan and the exiled Banu Nadir, marched against Medina - the Muslim stronghold - and laid siege to it. The Battle of the Trench (غزوة الخندق|Ghazwah al-Khandaq also known as Battle of the Confederates (غزوة الاحزاب|Ghazwah al-Ahzab was a fortnight-long For the son of Harith see Abu Sufyan ibn al-Harith. Sakhr ibn Harb (صخر بن حرب more commonly known as Abu Sufyan (560-650 The Bedouin, (from the Arabic (ar بدوي pl badū) are a desert-dwelling Arab Nomadic pastoralist, or previously Banu Ghatafan (بنو غطفان are a massive ancient tribe north of Medinah and from them come the tribes of Banu Abs and Ashga and Banu Thibyaan According to Al-Waqidi, the Banu Qurayza helped the defense effort of Medina by supplying spades, picks, and baskets for the excavation of the defensive trench the defenders of Yathrib had dug in preparation. [21] They also possessed large numbers of weaponry, as upon their surrender 1,500 swords, 2,000 lances, 300 suits of armor, and 500 shields were later seized by the Muslims. [26] It is unclear whether or not their treaty with Muhammad, obliged the Qurayza help him defend Medina or merely to remain neutral[1], according to Ramadan, they had signed an agreement of mutual assistance with Muhammad. [3] The Qurayza did not participate in the fighting - according to David Norcliffe, because they were offended by attacks against Jews in Muhammad's preaching - but lent tools to the town's defenders. [27] According to Watt, the Banu Qurayza "seem to have tried to remain neutral" in the battle[28] but later changed their attitude when a Jew from Khaybar persuaded them that Muhammad was sure to be overwhelmed[1] and though they did not commit any act overtly hostile to Muhammad, according to Watt,[6] they entered into negotiations with the invading army:[29]

Ibn Ishaq writes that during the siege, the Qurayza readmitted Huyayy ibn Akhtab, the chief of the Banu Nadir whom Muhammad had exiled and who had instigated the alliance of his tribe with the besieging Quraysh and Ghatafan tribes. Huyayy ibn Akhtab ( حيي بن أخطب; חי בן אחיטוב) was a chief of the Banu al-Nadir, a Jewish tribe of pre- Islamic [24] According to Ibn Ishaq, Akhtab persuaded the Qurayza chief Ka'b ibn Asad to help the Meccans conquer Medina. Ka'b was, according to Al-Waqidi's account, initially reluctant to break the contract and argued that Muhammad never broke any contract with them or exposed them to any shame, but decided to support the Meccans after Huyayy had promised to join the Qurayza in Medina if the besieging army would return to Mecca without having killed Muhammad. [30] Ibn Kathir and al-Waqidi report that Huyayy tore into pieces the agreement between Ka'b and Muhammad. Ismail ibn Kathir (ابن كثير (1301&ndash1373 was an Islamic scholar and renowned commentator on the Qur'an. [6][31]

Rumors of this one-sided renunciation of the pact spread and were confirmed by Muhammad's emmissaries, Sa'd ibn Mua'dh and Sa'd ibn Ubadah, leading man of the Aws and Khazraj respectively. Sa’d ibn Mu'adh was a chief of the Banu Aus tribe in Yathrib and later converted to Islam. Sa'd ibn Ubadah ibn Dulaim ( سعد بن عبادة بن دليم) was one of the prominent Sahaba and Ansar, the chief of the Khazraj. [32] As this would have allowed the besiegers to access the city and thus meant the collapse of the defenders' strategy[3], Muhammad "became anxious about their conduct and sent some of the leading Muslims to talk to them; the result was disquieting. "[6] According to Ibn Ishaq, Muhammad ordered Nuaym ibn Masud, an well-respected elder of the Ghatafan who had secretly converted to Islam, to go to Muhammad's enemies and and sow discord among them. Nuaym went to the Qurayza and advised them to join the hostilities against Muhammad only if the besiegers provide hostages from among their chiefs. A hostage is a person or entity which is held by a captor The original definition meant that this was handed over by one of two belligerent parties to the other or seized as security He then hurried to the invaders and warned them that if the Qurayza asked for hostages, it is because they intended to turn them over to the Medinan defenders. When the representatives of the Quraysh and the Ghatafan came to the Qurayza, asking for support in the planned decisive battle with Muhammad, the Qurayza indeed demanded hostages. The representatives of the besiegers refused, breaking down negotiations[33][34] and resulting in the Banu Qurayza becoming extremely distrustful of the besieging army. [2] The Qurayza did not take any actions to support them until Abu Sufyan's forces retreated. [21] Thus the threat of a second front against the defenders never materialised. [35]

Siege and surrender

On the day of the Meccans' withdrawal, Muhammad led his forces against the Banu Qurayza neighborhood. According to the Muslim tradition, he had been ordered to do so by the angel Gabriel. An angel is a Spiritual Supernatural being found in many Religions Although the nature of angels and the tasks given to them vary from tradition to tradition Gabriel ( Latin: Gabrielus; Greek:, Gabriēl; Arabic: جبريل Jibrīl or جبرائيل The Banu Qurayza retreated into their stronghold and endured the siege for 25 days. As their morale waned, Ka'b ibn Asad suggested three alternative ways out of their predicament: embrace Islam, kill their own children and women, then rush out for a charge to either win or die; or make a surprise attack on the Sabbath. Shabbat or Shabbos ( Hebrew: שַׁבָּת, shabbāt, shabbes, "rest/inactivity" is the Weekly Sabbath The Banu Qurayza accepted none of these alternatives and instead asked to confer with Abu Lubaba, one of their allies from the Aws. Abu Lubaba ibn Abd al-Mundhir was a leading member of the Banu Aws, an Arabic tribe in Yathrib today known as Medina. According to Ibn Ishaq, Abu Lubaba felt pity for the women and children of the tribe who were crying and when asked whether the Qurayza should surrender to Muhammad, advised them to do so. However he also "made a sign with his hand toward his throat, indicating that [their fate] would be slaughter". [36][37][38][39] The next morning, the Banu Qurayza surrendered and the Muslims seized their stronghold and their weapons. [1] The men were bound and placed under the custody of Muhammad ibn Maslamah, who had killed Ka'b ibn al-Ashraf, while the women and children were placed under Abdullah ibn Sallam, a former rabbi who had converted to Islam. Muhammad ibn Maslamah, sometimes surnamed Ansari (589-666 ( محمد بن مسلمة الأنصاري) was a Companion of Muhammad. Ka'b ibn al-Ashraf (كعب بن الاشرف(d 624 was a chief of the Jewish tribe of Banu Nadir and a poet who was assassinated by an order of Muhammad [32][40]

Demise of the Banu Qurayza

According to Watt, the Qurayza unconditionally surrendered to Muhammad. The Aws, who wanted to honor their old alliance with the Qurayza, asked Muhammad to treat the Qurayza leniently as he had previously treated the Qaynuqa for the sake of Ibn Ubayy. (Arab custom required support of an ally, independent of the ally's conduct to a third party. ) Muhammad then suggested to bring the case before an an arbitrator chosen from the Aws, to which both the Aws and the Qurayza agreed to. Muhammad then appointed Sa'd ibn Mua'dh to decide the fate of the Jewish tribe. Sa’d ibn Mu'adh was a chief of the Banu Aus tribe in Yathrib and later converted to Islam. [1][36][37][38][41]

According to others, the Qurayza did not surrender unconditionally: Hashmi, Buchanan and Moore relate that tribe agreed to surrender on the condition of a Muslim arbitrator of their choosing. [42] According to Khadduri (also cited by Abu-Nimer), "both parties agreed to submit their dispute to a person chosen by them"[43][44], according to the Arabian tradition of arbitration. [44] Muir holds that the Qurayza surrendered on the condition that "their fate was decided by their allies, the Bani Aws". [32][45]

In all accounts, the appointed arbitrator was Sa'd ibn Mua'dh, a leading man among the Aws. Sa’d ibn Mu'adh was a chief of the Banu Aus tribe in Yathrib and later converted to Islam. During the Battle of the Trench, he had beend sent as one of Muhammad's emmissaries to ascertain the Quarayza's activities and had reportedly parted from them with threats. [32] Later in the battle, he was wounded and was now dying from that wound. [36][37][38][41] When Sa'd arrived, his fellow Aws pleaded for leniency towards the Qurayza and on his request pledged that they would would abide by his decision. [2] He then pronounced that "the men should be killed, the property divided, and the women and children taken as captives". Muhammad approved of the ruling, calling it similar to God's judgment. [36][37][38][41]

Sa'd dismissed the pleas of the Aws, according to Watt, because being close to death and concerned with his afterlife, he put what he considered "his duty to God and the Muslim community" before tribal allegiance. Ummah (أمة is an Arabic word meaning Community or Nation. It is commonly used to mean either the collective nation of states, or (in the [1] Tariq Ramadan argues that Muhammad deviated from his earlier, more lenient treatment of prisoners as this was seen as "as sign of weakness if not madness". [46] and Peterson concurs that the Muslims wanted to deter future treachery by severe punishment. [2]

According to Stillman, Muhammad chose Sa'd so as not to pronounce the judgment himself after the precedents he had set with the Banu Qaynuqa and the Banu Nadir: "Sa`d took the hint and condemned the adult males to death and the hapless women and children to slavery. " Furthermore, Stillman infers from Abu Lubaba's gesture that Muhammad had decided the fate of the Qurayza even before their surrender. [21]

Ibn Ishaq describes the killing of the Banu Qurayza men as follows:

“Then they surrendered, and the apostle confined them in Medina in the quarter of d. al-Harith, a woman of B. al-Najjar. Then the apostle went out to the market of Medina (which is still its market today) and dug trenches in it. Then he sent for them and struck off their heads in those trenches as they were brought out to him in batches. Among them was the enemy of Allah Huyayy b. Akhtab and Ka`b b. Asad their chief. There were 600 or 700 in all, though some put the figure as high as 800 or 900. As they were being taken out in batches to the apostle they asked Ka`b what he thought would be done with them. He replied, 'Will you never understand? Don't you see that the summoner never stops and those who are taken away do not return? By Allah it is death!' This went on until the apostle made an end of them. Huyayy was brought out wearing a flowered robe in which he had made holes about the size of the finger-tips in every part so that it should not be taken from him as spoil, with his hands bound to his neck by a rope. When he saw the apostle he said, 'By God, I do not blame myself for opposing you, but he who forsakes God will be forsaken. ' Then he went to the men and said, 'God's command is right. A book and a decree, and massacre have been written against the Sons of Israel. ' Then he sat down and his head was struck off. [47]”

It is also reported, that alongside all the men, one woman who had thrown a millstone from the battlements during the siege and killed one of the Muslim besiegers, was put to death. [48] Ibn Asakir writes in his History of Damascus that Banu Kilab, a clan of Arab clients of the Banu Qurayza, were killed alongside the Jewish tribe. Ibn Asakir ( ابن عساكر) (1106-1175 was a Sunni Islamic scholar See also List of Islamic scholars History of Damascus (Arabic تاريخ دمشق Tarikh Dimashq) is a book by Islamic scholar Ibn Asakir. [49]

The men of the Banu Qurayza were each killed by members of the Aws. Subhash Inamdar argues that this was done in order to avoid the risk of futher conflicts between Muhammad and the Aws. According to Inamdar, Muhammad wanted to distance himself from the events and, had he been involved, would have risked alienating some of the Aws. [39]

Three boys of the clan of Hadl, who had been with Qurayza in the strongholds, slipped out before the surrender and converted to Islam. The son of one of them, Muhammad ibn Ka'b al-Qurazi, gained distinction as a scholar. One or two other men also escaped. The spoils of battle, including the enslaved women and children of the tribe, were divided up among Muhammad's followers, with Muhammad himself taking a fifth of the value, as was customary among Muslims. Khums ( خمس xʊms is the Arabic word for One Fifth (1/5 According to Shia Islamic legal terminology it means "one-fifth of certain items which a person As part of his share of the booty, Muhammad selected one of the women, Rayhana, and took her as part of his captives. This is a sub-article to Islamic military jurisprudence and Prisoner of war Ma malakat aymanukum ("what your right hands possess" [50] She is said to have later become a Muslim. [6] and Muhammad offered to free and marry her. According to some sources she accepted his proposal, while according to others she rejected it. [51]

Some of the women and children of the Banu Qurayza were bought and sold by Jews,[1] in particular the Banu Nadir. Peterson argues that this is because the Nadir felt responsible for the Quarayza due to the role of their chieftain in the events. Huyayy ibn Akhtab ( حيي بن أخطب; חי בן אחיטוב) was a chief of the Banu al-Nadir, a Jewish tribe of pre- Islamic [2]

Walid N. Arafat and Barakat Ahmad have disputed that the Banu Qurayza were killed on a large scale. Syed Barakat Ahmad (died 1988 was a Ahmadi[[Muslim]] scholar and Indian diplomat [52] Arafat disputes large-scale killings and argued that Ibn Ishaq gathered information from descendants of the Qurayza Jews, who embellished or manufactured the details of the incident. TemplateInfobox Muslim scholars --> Muhammad ibn Ishaq ibn Yasar (محمد بن إسحاق بن يسار or simply Ibn [53] Ahmad argues that only the leaders of the tribe were killed and that there still remained 24,000 to 28,000 Jews in Medina. [54][55] Watt finds Arafat's arguments "not entirely convincing"[6], while Meir J. Kister has contradicted the arguments of Arafat and Ahmad. [56]

Analysis

The Qur'an briefly refers to the incident in Surah 33:26[53] and Muslim jurists have looked upon Surah 8:55-58 as a justification of the treatment of the Banu Qurayza, arguing that the Qurayza broke the pact with Muhammad, and thus Muhammad was justified in repudiating his side of the pact and declaring war on the Qurayza. [57]Arab Muslim theologians and historians have either viewed the incident as "the punishment of the Medina Jews, who were invited to convert and refused, perfectly exemplify the Quran's tales of what happened to those who rejected the prophets of old" or offered a political explanation. [58]

In the 8th and early 9th century Muslim jurists, such as Ash-Shafii, based their judgements and decrees about collective punishment for treachery on the accounts of the demise of the Qurayua, with which they were well acquainted. TemplateInfobox Muslim scholars --> Al-Shafi'i, Arabic Jurist (150 AH/767 AD - 204 AH/820 AD [59] However, the proceedings of Muhammad with regard to the Banu Nadir and the Banu Qurayza were not taken as a model for the relationship of Muslim states toward its Jewish subjects. The Banu Nadir ( بنو النظير) were a Jewish tribe who lived in northern Arabia until the 7th century, at the oasis of Yathrib (now known as Medina [60][61][62][63][64]

Paret[65] and Watt[66][1] say that the Banu Qurayza were killed not because of their faith but for "treasonable activities against the Medinan community". [1]

Watt relates that "no important clan of Jews was left in Medina"[1] but he and Paret also note that Muhammad did not clear all Jews out of Medina. [66][65][67]

Aiming at placing the events in their historical context, Watt points to the "harsh political circumstances of that era"[1] and argues that the treatment of Qurayza was regular Arab practice. [68] Similar statements are made by Stillman[21], Paret[65] and Rodinson. [50] On the other hand, Michael Lecker and Irving Zeitlin consider the events "unprecedented in the Arab peninsula - a novelty" and state that "prior to Islam, the annihilation of an adversary was never an aim of war. "[49][69] Similar statements are made by Hirschberg[70] and Baron. [71]

References in literature

The fate of the Banu Qurayza became the subject of Shaul Tchernichovsky's Hebrew poem Ha-aharon li-Venei Kuraita (The Last of the Banu Qurayza). Shaul Tchernichovsky ( August 20 1875 - October 14 1943) (שאול טשרניחובסקי Саул Гутманович Черниховский [9]

See also

Notes

  1. ^ a b c d e f g h i j k Watt, Muhammad, Prophet and Statesman, p. Islamic military jurisprudence consists of the basic laws governing the conduct of the military aspects of Jihad (also known as "lesser Jihad " Muhammad as a general refers to one of the roles played by the Islamic prophet Muhammad as the leader of the Ummah at Medina Jihad (جهاد ʤɪhæːd an Islamic term, is a religious duty of Muslims. Arguments critical to religion in general or specific to monotheism such as the Existence of God, are not dealt with here Criticism of Muhammad has existed since the 7th century when Muhammad was attacked by his non-Muslim Arab contemporaries for preaching Monotheism, 170-176.
  2. ^ a b c d e f Peterson, Muhammad: the prophet of God, p. 125-127.
  3. ^ a b c d Ramadan, In the Footsteps of the Prophet, p. 140f.
  4. ^ Hodgson, The Venture of Islam, vol. 1, p. 191.
  5. ^ Brown, A New Introduction to Islam, p. 81.
  6. ^ a b c d e f g h i j k l m Watt, Encyclopaedia of Islam, "Kurayza, Banu". The Encyclopaedia of Islam ( EI) is the standard Encyclopaedia of the Academic discipline of Islamic studies.
  7. ^ a b c d e f Watt, Encyclopaedia of Islam, "Al-Madina". The Encyclopaedia of Islam ( EI) is the standard Encyclopaedia of the Academic discipline of Islamic studies.
  8. ^ Stillman, The Jews of Arab Lands: A History and Source Book, p. 9.
  9. ^ a b c Encyclopedia Judaica, "Qurayza". The Encyclopaedia Judaica is a 26-volume English-language Encyclopedia of the Jewish people and their faith Judaism.
  10. ^ a b Guillaume, The Life of Muhammad: A Translation of Ibn Ishaq's Sirat Rasul Allah, p. 7-9.
  11. ^ Serjeant, "The "Sunnah Jami'ah, Pacts with the Yathrib Jews, and the "Tahrim" of Yathrib: Analysis and Translation of the Documents Comprised in the So-Called Constitution of Medina", p. 2f.
  12. ^ a b c Peters, Muhammad and the Origins of Islam, p. 192f.
  13. ^ Muslim sources usually referred to Himyar kings by the dynastic title of "Tubba".
  14. ^ Peters, Muhammad and the Origins of Islam, p. 49-50.
  15. ^ a b Watt, "Muhammad", in: The Cambridge History of Islam.
  16. ^ For alliances see Guillaume, p. 253.
  17. ^ Encyclopedia of the Qur'an, "Qurayza (Banu)".
  18. ^ Firestone, Jihad: The Origin of Holy War in Islam, p. 118, 170. For opinions disputing the early date of the Constitution of Medina, see e. g. , Peters, Muhammad and the Origins of Islam, p. 119.
  19. ^ Welch, "Muhammad", Encyclopaedia of Islam.
  20. ^ a b c d Serjeant, p. 36.
  21. ^ a b c d e Stillman, p. 14-16.
  22. ^ Ananikian, "Tahrif or the alteration of the bible according to the Moslems", p. 63-64.
  23. ^ Guillaume, p. 267-268.
  24. ^ a b Nomani, Sirat al-Nabi, p. 382.
  25. ^ See e. g. Stillman, p. 13.
  26. ^ Heck, "Arabia Without Spices: An Alternate Hypothesis", p. 547-567.
  27. ^ Norcliffe, Islam: Faith and Practice, p. 21.
  28. ^ Watt, Muhammad at Medina, p. 36.
  29. ^ Watt, Muhammad at Medina, p. 38.
  30. ^ Guillaume, p. 453.
  31. ^ See also above for the critical view on the historicity of this treaty.
  32. ^ a b c d Muir, A Life of Mahomet and History of Islam to the Era of the Hegira, chapter XVII.
  33. ^ Guillaume, p. 458f.
  34. ^ Ramadan, p. 143.
  35. ^ Watt, Muhammad at Medina, p. 38.
  36. ^ a b c d Guillaume, p. 461-464.
  37. ^ a b c d Peters, Muhammad and the Origins of Islam, p. 222-224.
  38. ^ a b c d Stillman, p. 137-141.
  39. ^ a b Inamdar, Muhammad and the Rise of Islam, p. 166f.
  40. ^ Ramadan, p. 145.
  41. ^ a b c Adil, Muhammad: The Messenger of Islam, p. 395-396.
  42. ^ Hashmi, Buchanan & Moore, States, Nations, and Borders: The Ethics of Making Boundaries.
  43. ^ Khadduri, p. 233f.
  44. ^ a b Abu-Nimer, "A Framework for Nonviolence and Peacebuilding in Islam", p. 247.
  45. ^ Muir (see note above) rejects as unlikely the view that the Qurayza surrendered to Muhammad (as espoused by Watt) as well as Ibn Kathir's account (The Life of the Prophet Muhammad) that the besieged Jews, refusing to surrender to Muhammad, instead named Sa'd as alternative and subsequently surrendered to him. Al-Sira Al-Nabawiyya is a book by Islamic scholar Ibn Kathir.
  46. ^ Ramadan, p. 145.
  47. ^ Guillaume, p. 464; Stillman, p. 141-142; partially cited in Peters, Muhammad and the Origins of Islam, p. 224.
  48. ^ Muir, A Life of Mahomet and History of Islam to the Era of the Hegira, chapter XVII. Muir follows Hishami and also refers to Aisha, who had related: "But I shall never cease to marvel at her good humour and laughter, although she knew that she was to die. " (Ibn Ishaq, Biography of Muhammad).
  49. ^ a b Lecker, "On Arabs of the Banū Kilāb executed together with the Jewish Banū Qurayza", p. 69.
  50. ^ a b Rodinson, Muhammad: Prophet of Islam, p. 213.
  51. ^ Ramadan, p. 146.
  52. ^ Meri, Medieval Islamic Civilization: An Encyclopedia, p. 754.
  53. ^ a b Arafat, "New Light on the Story of Banu Qurayza and the Jews of Medina", p. 100-107. Arafat relates the testimony of Ibn Hajar, who denounced this and other accounts as "odd tales" and quoted Malik ibn Anas, a contempory of Ibn Ishaq, whom he rejected as a "liar", an "impostor" and for seeking out the Jewish descendants for gathering information about Muhammad's campaign with their forefathers. For other uses see Ibn Hajar. Al-Haafidh Shihabuddin Abu'l-Fadl Ahmad ibn Ali ibn Muhammad, better known as Ibn Hajar due to a fame of TemplateInfobox Muslim scholars --> Malik ibn Anas ibn Malik ibn 'Amr al-Asbahi ( Arabic مالك بن أنس
  54. ^ Ahmad, Muhammad and the Jews: A Re-examination, p. 43.
  55. ^ Nemoy, "Barakat Ahmad's "Muhammad and the Jews"", p. 325. Nemoy is sourcing Ahmad's Muhammad and the Jews.
  56. ^ Kister, "The Massacre of the Banu Quraiza".
  57. ^ Peters, Muhammad and the Origins of Islam, p. 224.
  58. ^ Peters, Islam. A Guide for Jews and Christians, p. 77.
  59. ^ Kister, The Massacre of the Banū Quraiza, p. 66.
  60. ^ Handwörterbuch des Islam, "Ahl al-Kitab".
  61. ^ Ayoub, "Dhimmah in Qur'an and Hadith", p. 179; Sahih al-Bukhari, Vol. 2, Book 23, Number 475 and Volume 5, Book 57, Number 50) as authorities.
  62. ^ Shorter Encyclopaedia of Islam, "Ahl al-Kitab.
  63. ^ Lewis, The Jews of Islam, p. 32.
  64. ^ Khadduri, War and Peace in the Law of Islam, p. 175.
  65. ^ a b c Paret, Mohammed und der Koran, p. 122-124.
  66. ^ a b Watt, Muhammad at Medina, p. 217-218.
  67. ^ The Encyclopedia Judaica (Vol. XI, col. 1212) estimates the Jewish population of Medina at 8,000 to 10,000. Barakat Ahmad (p. Syed Barakat Ahmad (died 1988 was a Ahmadi[[Muslim]] scholar and Indian diplomat 43) calls this an understatement and calculates that there still remained 24,000 to 28,000 Jews in Medina, after the demise of the Qurayza. These figures are cited by Peters (Muhammad and the Origins of Islam, p. 301 (note 41): "According to Ahmad, whose estimate of the Jewish population at 36,000-42,000 has already been cited, the departure of the Banu Nadir and the decimation of the Banu Qurayza would still have left between 24,000-28,000 Jews at Medina. ") but are disputed by Reuven Firestone ("The failure of a Jewish program of public satire in the squares of Medina"). Watt (Muhammad, Prophet and Statesman, p. 175f. ) describes the remaining Jews as "several small groups".
  68. ^ Watt, Muhammad at Medina, p. 296.
  69. ^ Zeitlin, The Historical Muhammad, p. 133.
  70. ^ Hirschberg, Yisrael Ba'Arav, p. 146.
  71. ^ Baron, A Social and Religious History of the Jews. Volume III: Heirs of Rome and Persia, p. 79.

Literature

General references

Jewish tribes

Further reading

Background: Muhammad, Islam and Arabia

External links

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