User:Striver/Siege of the Banu Qurayza

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Campaigns of Muhammad
Badr – Banu Qaynuqa – Uhud – Banu Nadir – The Trench – Banu Qurayza – Hudaybiyyah – Khaybar – Mu'tah – Mecca – Hunayn – Autas – Ta'if – Tabouk
This is a sub-article of Banu Qurayza

The Siege of the Banu Qurayza occured in 5 AH (627), after the battle of the trench.

Contents

[edit] Events

[edit] Meccan forces

Muslim sources state that the Banu Qurayza violated the Constitution of Medina by not aiding the Muslims during the Battle of the Trench and even contemplated assisting the Muslims enemies.

Non-muslim scholars state although the tribe did not not appear to have committed any overt hostile act, the tribe was almost certainly involved in negotiations with the enemy and would have attacked Muhammad in the rear had there been an opportunity. Marco Scholler believes the Banu Qurayza were "openly, probably actively," supporting Meccans and their allies.

Caesar E. Farah, a 21th century non-Muslim Islamic scholar

“ In the two or three years following the setback of Uhud, the Muslims were preoccupied with the task of repelling the forays of nomadic tribes that against their possessions. But in the meanwhile, the Qurayzah, another Jewish tribe that had entered into a pact relation with the commonwealth of the Medina, were induced by the dispossessed Banu al-Nadir and the "hypocrits" to join the Quraysh in a new assault on Medina. This group was being organized and led by Abu Sufyan, the chief oligarch of Mecca. [1] ”

William Muir, a 20th century non-Muslim Islamic scholar writes:

“ Meanwhile, Abu Sofian succeeded in detaching at the Jewish tribe of Coreitza from their allegiance to Mahomet. Huwey, the Jewish chief was sent to their fortress, and was at first refused admittance. But, persevering in his solicitations, dwelling upon the ill-concealed enmity of Mahomet towards the Jews, and representing the overwhelming numbers of the confederate army as "a surging sea," he at last persuaded Kab, their chief to relent. It was agreed that the Coreitza would assist the Coreish, and that Huwey should retire into their fortress, in case the allies marched back without inflicting a fatal blow upon Medina. Rumours of this defection reaching Mahomet, he sent the Sad ibn Muadz and Sad ibn Obada, chief men of the Aws and Khazraj, to ascertain the truth of the report, and strictly charged them, if the result of their inquiry was unfavourable, to divulge it to none but to himself They found the Coreitza in a sullen mood. "Who is Mahomet," said they, "and who is the Apostle of God, that we should obey him? There is no bond or compact betwixt us and him." After high words and threats, the two messengers took their leave, and reported to Mahomet that the temper of the Jews was even worse than he had feared [2] ”

As a sidenote to the above, William Muir notes:

“ I have much hesitation in determining what the compact was, at this time existing between Mahomet and the Coreitza, and what part the Coreitza actually took in assisting the allies. The evidence is altogether ex parte, and is of course as adverse to the Coreitza as possible. Canon, I. H. v. i. p. lviii.

The Coran, our surest guide, says simply that they "assisted" the allies, (S. xxxiii. 20); and the best traditions confine themselves to this general expression. Had there been any active hostilities entered upon, they would, I think, according to Mahomet's habit, have been more distinctly specified in the Coran.

On the other hand, a tradition from Ayesha states that, when the allies broke up, the Coreitza "returned", to their fort; and some traditions, though not of much weight, speak of them as part of the besieging force before Medina.

There is also a weak tradition that Hodzeifa, sent as a spy to the enemy's camp, overheard Abu Sofian telling his comrades the good news that the Coreitza had agreed to join him, after ten days' preparation , provided he sent seventy warriors to hold their fortress while they were absent in the field; and that Hodzeifa's report was the first intelligence Mahomet had of the defection.

On the whole, any impression is that the Coreitza entered into a league with Huwey, making common cause with him, and promising to take part in following up any success on the part of the Coreish, - a promise which they were in the best position to fulfill, - their fortress being, though at some distance, on the undefended side of Medina. But, before any opportunity offered, they saw the likelihood of the siege failing, and then distrust and disunion broke out.

It is to be noticed that the compact existing betwixt them and Mahomet is admitted to have been a slight one K.Wackidi, 114 ½. Al Jowhari says that this term means a treaty entered into without forecast or design, or without confirmation, a slight one. "Foedus vel pactum forte initum, vel haud firmum." [2]

 ”

William Muir continues:

“ his news alarmed Mahomet. He justly apprehended that his previous treatment of the Jewish tribes might now drive the Coreitza to desperate measures. The south-eastern quarter of the city, which lay on their side, was the least capable of defence. The Jews had still many friends and adherents among the citizens. Disaffection lurked everywhere. Even amongst the professed followers of the Prophet, some began to talk already of deserting. To protect the families of his followers throughout the town, and to guard against surprise or treachery, Mahomet was obliged to detach from his force, already barely adequate to man the long trench, two parties, each composed of two or three hundred soldiers, which night and day patrolled the streets [3]. A strong guard was also kept over his own tent.
• • •

There was a man of the allied army ... Nueim ... This man offered his services to the Prophet and they were gladly accepted. "See now;" said Mahomet to him, "whether thou canst not break up this confederacy against us: for War verily is a game of deception." Nueim went first to the Bani Coreitza, and representing himself as a true friend, artfully insinuated that the interests of the Allies were diverse from theirs, and that before they coinpromised themselves irretrievably with Mahomet, by joining in the impending general attack on Medina, they ought to demand from the Coreish hostages, as a guarantee against being deserted and left in their enemy's power.19 They suspected no harm, and agreed to act on his advice. Going next to the allied chiefs, he cautioned them against the Jews: - "I have heard;" he said, " that the Bani Coreitza intend to ask for hostages; beware how ye give them, for they have already repented of their compact with you, and promised Mahomet to give up the hostages to be slain, and then to join in the battle against you." The insidious plot immediately took effect; for when the Coreish sent to demand of the Coreitza the fulfilment of their engagement to join in a general attack on the following day, they pleaded their Sabbath as a pretext against fighting, and their fear of being deserted as a ground for demanding hostages. The Allies regarded this as a confirmation of Nueim's intelligence, and were so fully persuaded of the treachery of the Coreitza that they began even to fear an attack from that quarter ... The hope entertained (by the Meccans) from another engagement, during which the Coreitza were to have fallen upon the city in the rear of Mahomet, was now changed into the fear of hostilities from the treacherous Coreitza themselves... Abu Sofian suddenly resolved on an immediate march ... Break up the camp," he said, "and march ; - as for me, I am gone." [2].

 ”


A narration attributed to Abd-Allah ibn al-Zubayr reports:

“ During the battle of Al-Ahzab, I and 'Umar bin Abi-Salama were kept behind with the women. Behold! I saw (my father) Az-Zubair riding his horse, going to and coming from Bani Quraiza twice or thrice. So when I came back I said, "O my father! I saw you going to and coming from Bani Quraiza?" He said, "Did you really see me, O my son?" I said, "Yes." He said, "Allah's Apostle said, 'Who will go to Bani Quraiza and bring me their news?' So I went, and when I came back, Allah's Apostle mentioned for me both his parents saying, "Let my father and mother be sacrificed for you."' ”
Sunnis tend to view this as Sahih and have included it in the two Sahihs [4]


[edit] Gabriel

Muslim sources state that after the battle of the trench, the angel Gabriel told Muhammad to not lay down arms, but rather to go and confront the Banu Qurayza [citation needed]

Mahdi Puya, a 20th century Shi'a Twelver Islamic scholar in his tafsir of verse 33:26 writes:

“ The reference is to the Jewish tribe of the Banu Qurayza. As citizens of Madina they were bound by solemn agreement to help in the defence of the city. But on the occasion of the siege by the Quraysh and their allies they intrigued with the enemies and treacherously aided them. The Banu Qurayza were filled with terror and dismay when Madina was free from the Quraysh danger. They shut themselves in their fortress about three or four miles to the east of Madina.

Ahul Fida and Tabari in their histories and Hirwi in Habib al Siyar say that soon after his return from the battle of Khandaq, while laying aside his armour, the Holy Prophet was washing his hands and face in the house of his beloved daughter Fatimah whom he used to visit before going to his own quarter on return from an expedition or excursion the angel Jibrail brought a command from Allah to proceed immediately against the Qurayza Jews [5].

 ”

William Muir, a 20th century non-Muslim Islamic scholar writes:

“ He had just begun to cleanse himself from the dust of the campaign, when suddenly he pretended that Gabriel had brought him a command to proceed immediately against the Bani Coreitza. "What!" said the heavenly visitant, in the language of reproach, "hast thou laid asside thine armour, while as yet the angels have not laid theirs aside! Arise and go forth against the Coreitza. Behold I go before thee, to shake the foundations of their walls."26 Instantly Bilal was sent to make proclamation throughout the town. [2] ”


A narration attributed to Aisha reports:

“ When Allah's Apostle returned on the day (of the battle) of Al-Khandaq (i.e. Trench), he put down his arms and took a bath. Then Gabriel whose head was covered with dust, came to him saying, "You have put down your arms! By Allah, I have not put down my arms yet." Allah's Apostle said, "Where (to go now)?" Gabriel said, "This way," pointing towards the tribe of Bani Quraiza. So Allah's Apostle went out towards them. ”
Sunnis tend to view this as Sahih and have included it in the two Sahihs [6]

A narration attributed to Anas ibn Malik reports:

“ As if I am just now looking at the dust rising in the street of Banu Ghanm (in Medina) because of the marching of Gabriel's regiment when Allah's Apostle set out to Banu Quraiza (to attack them). ”
Sunnis tend to view this as Sahih and have included it in Sahih Bukhari [7]

A narration attributed to Abd-Allah ibn Umar reports:

“ On the day of Al-Ahzab (i.e. Clans) the Prophet said, "None of you Muslims) should offer the 'Asr prayer but at Banu Quraiza's place." The 'Asr prayer became due for some of them on the way. Some of those said, "We will not offer it till we reach it, the place of Banu Quraiza," while some others said, "No, we will pray at this spot, for the Prophet did not mean that for us." Later on it was mentioned to the Prophet and he did not berate any of the two groups. ”
Sunnis tend to view this as Sahih and have included it in the two Sahihs [8]


[edit] Siege

The Banu Qurayza retreated into their stronghold and contemplated their alternatives. As the Banu Qurayza morale waned (according to Ibn Ishaq), their chief made a speech to them, suggesting three alternative ways out of their predicament: embrace Islam; kill their own children and women, then rush out for a "kamikaze" charge to either win or die; or make a surprise attack on Saturday (the Sabbath, when by mutual understanding no fighting would take place). But it seems that none of these alternatives were accepted. After a siege that lasted several weeks, the Banu Qurayza surrendered unconditionally.

William Muir, a 20th century non-Muslim Islamic scholar writes:

“ An immediate march was ordered; all were to be present at the evening prayer in the camp, before the fortress of the Coreitza, which lay two or three miles to the south-east of Medina. The standard raised to oppose the Coreish stood yet unfurled in the Mosque: it was now placed in the hands of Ali. Mahomet mounted his ass, and the army (as before, three thousand strong, with thirty-six horse,) followed after him. The fortress of the Coreitza was at once invested, and a discharge of archery kept up steadily, but without any effect. One man approaching incautiously near, was killed by a Jewess, who. cast down a mill-stone on him. But the improvident Jews, whom the fate of their brethren should have taught to better purpose, had not calculated on the chances and the necessities of a siege; they were soon reduced to great distress and sought to capitulate. But Mahomet, having no longer any other Jewish neighbours to alarm or alienate by his severity, was bent on a bloody revenge, and refused to listen. In their extremity, the Coreitza appealed to their ancient friendship with the Bani Aws, and the services rendered to them in bygone days. They begged that Abu Lubaba, of that tribe, might be allowed to visit and counsel them.


Abu Lubaba visits them,

He came, and overcome by the wailing of the children and the cries of the women, he had no heart to speak, but symbolically drawing his hand across his throat, intimated that they must fight to the last, as death was all they had to hope for. On retiring, he felt that he had been too plain and honest in his advice; for "war," as the Prophet had said, "is a game of deception." Therefore he went to Mahomet, and confessing his guilt, said, - " I repent: for verily I have dealt treacherously with the Lord, and with his Prophet." Mahomet vouchsafed no reply; and Abu Lubaba, more strongly to mark his contrition, went straightway to the Mosque and bound himself to one of its posts. In this position he remained for several days, till at last Mahomet relented, and sent to pardon and release him. The "pillar of repentance" is still pointed out in the Mosque to the pious pilgrim.

They surrendered at the discretion of the Bani Aws

At last the wretched Jews, brought now to the last verge of starvation, offered to surrender, if their fate were decided by their allies, the Bani Aws. To this Mahomet agreed; and, after a siege of fourteen days, according to others of twenty five, the whole tribe, men, women and children, came forth from their stronghold. [2].

 ”

In Muhammad: Legacy of a Prophet, a PBS documentary film:

“ The Muslims now commenced a 25-day siege against the Banu Qurazya's fortress. Finally, both sides agreed to arbitration [9]. ”


Mahdi Puya, a 20th century Shi'a Twelver Islamic scholar in his tafsir of verse 33:26 writes:

“ The Holy Prophet instantly sent Ali with his standard, and himself following with his army laid siege to the fortress of the Jews. The Holy Prophet himself went near the gate of their fortress and asked them to surrender. They did not. Had they done as suggested by the Holy Prophet they would have enjoyed the fair and lenient terms given to the tribe of Banu Quinuqa It is said that at the command of the Holy Prophet the grove of the trees near the walls of the fortress moved over to a place away from it so as to give shelter to the Muslim army [5]. ”


[edit] Surrender and judgment

According to Muslim accounts, Banu Aus pleaded to Muhammad for Banu Qurayza and asked Muhammad to appoint Sa'd ibn Mua'dh as an arbitrator to decide their fate. Their request was accepted. Sa'd ibn Mua'dh pronounced that all men should be executed. Muhammad approved the ruling, calling it similar to God's judgment. This ruling was taken to refer to all males over puberty, some 600-900 individuals according to Ibn Ishaq.[10]

William Muir, a 20th century non-Muslim Islamic scholar writes:

“ The men were hand-cuffed behind their backs, and placed upon one side, under charge of Mohammad son of Maslama, the assassin of Kab; the women and children, torn from their fathers and husbands, were put under the care of Abdallah, a renegade Jew. As the women passed before the conqueror, his eye marked the lovely features of Rihana, and he destined her to be his own. The household stuff of the captives, their clothes and armour, their camels and flocks, were all brought forth to await the award of the arbiter. The wine and fermented liquors were poured forth, the use of such being now forbidden to the believer


Sad ibn Muadz appointed arbiter of their fate

The Bani Aws were importunate that their ancient allies should be spared. "These were our confederates;" they urged. "We pray thee that the same consideration may be shown to them, as aforetime, at the suit of the Bani Khazraj, thou didst show to their allies." "Are ye content, then; replied Mahomet, "that their fate be committed to one of yourselves?" They expressed their satisfaction, and Mahomet forthwith nominated Sad ibn Muadz to be their judge.

The bloody judgement of Sad

Sad still suffered from the severe wound received at the trench. From the field of battle he had been carried to a tent pitched by Mahomet in the courtyard of the Mosque, where the wounded men were waited on by Rufeida, an experienced nurse. His wound had begun apparently to heal. But the sense of the injury still rankled in his heart: and Mahomet knew well the bitter hate into which his former friendship had been turned by the treachery or the Coreitza. He was now summoned. His figure was large and corpulent. Having been mounted with some difficulty on a well-padded ass, he was conducted to the camp. The men of his tribe who thronged about him by the way continually reminded him of the friendship and services of the Coreitza, and urged him as their own representative to deal gently with the prisoners. He answered not a word till he approached the scene: and then he said - "Verily, this grace is given to Sad, that he careth not, in the affairs of God, for any blame the Blamers may cast upon him." As he drew near, Mahomet called aloud to those around him, - "Stand up to meet your master, and assist him to alight."35 Then he commanded that Sad should pronounce his judgment on the Coreitza. It was a scene well worthy the pencil of a painter. In the background, the army of Medina watch with deep interest this show of justice, regardinig with eager eye the booty, the household stuff, the armour, the camels, the flocks, and the deserted town, as about, by the expected decree of confiscation, to become their own. On the right, with hands pinioned behind their backs, are the captive men, seven or eight hundred in number, dejection or despair at the ominous rigour of their treatment stamped on their faces. On the left, are the women and the little children, pale with terror, or frantic with grief and alarm for themselves and for the fate of their husbands and fathers, from whom they have been just now so rudely dragged. In front is Mahomet, with his chief companions by his side, and a crowd of followers thronging behind. Before him stands Sad, supported by his friends, weak and jaded with the journey, yet distinguished above all around by his portly anid commanding figure. "Proceed with the judgement!" repeated tge Prophet. Sad turned himself to his people, who were still urging mercy upon him, and said, - "Will ye, then, bind yourselves by the covenant of God that whatsoever I shall decide, ye will accept the same?" There was a general murmur of assent. Then he proceeded: - "This verily is my judgment, that the male captives shall be put to death, that the female captives and the children shall be sold into slavery, and the spoil be divided amongst the army." Many a heart quailed, besides the hearts of the wretched prisoners, at this savage and bloody decree. But all questionings were forthwith stopped by Mahomet, who adopted the verdict as his own, nay, declared it to be the Solemn judgment of the Almighty ; - cold and unmoved, he said, -- "Truly thou hast decided according to the judgement of God pronounced on high from beyond the seven heavens." [2].

 ”


William Muir adds the following notes:

“ There are great varieties in the narrative. I have chosen the most consistent and probable statement. Some say that the Coreitza offered to surrender and abide by the decision of Sad, naming him themselves, - which, however, is most unlikely, as this chief had, when deputed to them on a late occasion, parted from them with the most hostile threats. Vide p.259. Others say that they surrendered at the sole discretion of Mahomet, who, being importuned by the Bani Aws, made over the decision to Sad. But after Abu Lubaba's intimation of Mahomet's thirst for their blood, this also is unlikely. K. Wackidi, 113 ½, 263-4, et seq. Hishami, 299.

There were fifteen hundred swords, one thousand lances, five hundred shields, and three hundred coats of mail looted [2].

 ”


In Muhammad: Legacy of a Prophet, a PBS documentary film:

“ A former ally of the Banu Qurayza, an Arab chief named Sa'd ibn Muadh, now a Muslim, was chosen as judge. Sa'd, one of the few casualties of battle, would soon die of his wounds. If the earlier tribal relations had been in force, he would have certainly spared the Banu Qurayza. His fellow chiefs urged him to pardon these former allies, but he refused. In his view, the Banu Qurayza had attacked the new social order and failed to honor their agreement to protect the town. He ruled that all the men should be killed. Muhammad accepted his judgment...[9]. ”

Mahdi Puya, a 20th century Shi'a Twelver Islamic scholar in his tafsir of verse 33:26 writes:

“ At last, after twenty five days they offered to surrender, if Sad bin Mu-az, the chief of their allies-the Bani Aws- might be appointed to decide their fate. The Holy Prophet agreed. Sad decreed that the male captives should be put to sword, women and children be sold as slaves and their goods be confiscated and divided among the besiegers [5]. ”

A narration attributed to Abu-Sa'id al-Khudri reports:

“ When the tribe of Bani Quraiza was ready to accept Sad's judgment, Allah's Apostle sent for Sad who was near to him. Sad came, riding a donkey and when he came near, Allah's Apostle said (to the Ansar), "Stand up for your leader." Then Sad came and sat beside Allah's Apostle who said to him. "These people are ready to accept your judgment." Sad said, "I give the judgment that their warriors should be killed and their children and women should be taken as prisoners." The Prophet then remarked, "O Sad! You have judged amongst them with (or similar to) the judgment of the King Allah." ”
Sunnis tend to view this as Sahih and have included it in the two Sahihs [11]

[edit] The killing of the men

The massacre of the Banu Qurayza. Detail from Muhammad Rafi's painting The Prophet, Ali, and the Companions at the Massacre of the Prisoners of the Jewish Tribe of Beni Qurayzah.
The massacre of the Banu Qurayza. Detail from Muhammad Rafi's painting The Prophet, Ali, and the Companions at the Massacre of the Prisoners of the Jewish Tribe of Beni Qurayzah.

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. ”


William Muir, a 20th century non-Muslim Islamic scholar writes:

“
The butchery of the Bani Coreitza

No sooner was the sentence passed and ratified than the camp broke up, and the people wended their way back to Medina. The captives were dragged roughly along; one alone was treated with tenderness and care,- it was Rihana the beautiful Jewess, set apart for Mahomet. The men were penned up in a closed yard, while graves or trenches were being dug for them in the chief marketplace of the city. When these were ready, Mahomet, himself a spectator of the tragedy, gave command that the captives should be brought forth in companies of five or six at a time. Each company was made to sit down by the brink of the trench destined for its grave, and there beheaded. Party by party they were thus led out, and butchered in cold blood, till the whole were slain.37 One woman alone was put to death; it was she who threw the millstone from the battlements. For Zoheir, an aged Jew, who had saved some of his allies of the Bani Aws in the battle of Boath, Thabit interceded and procured a pardon, including the restoration of his family and his property. "But what hath become of all our chiefs, - of Kab, of Huwey, of Ozzal the son of Samuel?" asked the old man. As one after another he named the leading chiefs of his tribe, he received to each inquiry the same reply; - they had all been slain already. - "Then of what use is life to me any longer? Slay me also, that I may go and join those that have preceded me." When this was told to Mahomet, he said, "Yea, he shall join them, in the fire of Hell?"


Mahomet takes Rihana, a captive girl, for his concubine

Having sated his revenge, and drenched the market-place with the blood of eight hundred victims,[12] and having given command for the earth to be smoothed over their remains, Mahomet returned from the horrid spectacle to solace himself with the charms of Rihana, whose husband and all whose male relatives had just perished in the massacre. He invited her to be his wife, but she declined; and chose to remain (as indeed, having refused marriage, she had no alternative) his slave or concubine [13]. She also declined the summons to conversion, and continued in the Jewish faith, at which the Prophet was much concerned. It is said, however, that she afterwards embraced Islam. She lived with Mahomet till his death.


In Najd, in exchange for horses

Mahomet made certain presents to his friends, of female slaves and servants; and then sent the rest of the women and children to be sold among the Bedouin tribes of Najd, in exchange for horses and arms; for he kept steadily in view the advantage of raising around him a body of efficient horse.[2].

 ”

William Muir adds:

“ Hishami adds that one man, Rifan, was spared at the request of Salma, Mahomet's aunt, "as she trusted he would yet join in the prayers and eat camel's flesh." p.303. Another man is said during the siege to have been permitted to pass the Moslem picquets, as he had not concurred in the treacherous counsel of the Coreitza. He spent the night in the Prophet's Mosque: be left in the morning, and nothing was ever beard of him afterwards.[2]. ”

In Muhammad: Legacy of a Prophet, a PBS documentary film:

“ Muhammad accepted his judgment, and the next day, according to Muslim sources, 700 men of the Banu Qurayza were executed. Although Sa'd judged according to his own views, his ruling coincides with Deuteronomy 20:12-14 [9]. ”

Mahdi Puya, a 20th century Shi'a Twelver Islamic scholar in his tafsir of verse 33:26 writes:

“ This decision was given by Sad in the light of the verses 13 and 14 of Deuteronomy 20:

"You shall put all its males to the sword, but you may take the women, the dependants, and the cattle for yourselves."

Please refer to Deuteronomy 20: 10 to 18. [5]

 ”

Caesar E. Farah, a 21th century non-Muslim Islamic scholar writes:

“ Angered by the betrayal of the Banu Qurayzah in the violation of their oath, Muhammad submitted them to trial by the chief of the Aws whom they had requested to pass judgement upon them. Sa'd ibn Mu'adh, the chief, decreed all fighting men of the Banu Qurayza be put to death. This was in keeping with the Jewish law (Deuteronomy 20:12), which decreees the killing of every male in such situations, He was convinced that they would have meted out similar judgement on the Muslims had they and their allies triumphed instead. None but four would forsake Judaism for Islam as a price of survival[1] ”

The passage quoted above, Deuteronomy 20:12-14, reads:

“ 10 When you march up to attack a city, make its people an offer of peace.

11 If they accept and open their gates, all the people in it shall be subject to forced labor and shall work for you.

12 If they refuse to make peace and they engage you in battle, lay siege to that city.

13 When the LORD your God delivers it into your hand, put to the sword all the men in it.

14 As for the women, the children, the livestock and everything else in the city, you may take these as plunder for yourselves. And you may use the plunder the LORD your God gives you from your enemies. [14]

 ”

Javed Ahmad Ghamidi, a 21th century Sunni Islamic scholar is among the Islamic scholars who believe that the judgement of Sa'd ibn Mua'dh was conducted according to laws in Torah, and points to the fact that Qur'an does not present this punishment for Jews.[15]

The Qur'an, chapter 33 (Al-Ahzab), verse 26:
“ And He drove down those of the followers of the Book who backed them from their fortresses and He cast awe into their hearts; some you killed and you took captive another part.— translated by M. H. Shakir


”


The spoils of battle, including the enslaved women and children of the tribe, were divided up among Muhammad's followers, with Muhammad himself receiving a fifth of the value (as khums, to be used for the public good). Some of these were sold soon after to raise funds for jihad.[citation needed]

A narration attributed to Abd-Allah ibn Umar reports:

“ Bani An-Nadir and Bani Quraiza fought (against the Prophet violating their peace treaty), so the Prophet exiled Bani An-Nadir and allowed Bani Quraiza to remain at their places (in Medina) taking nothing from them till they fought against the Prophet again). He then killed their men and distributed their women, children and property among the Muslims, but some of them came to the Prophet and he granted them safety, and they embraced Islam. He exiled all the Jews from Medina. They were the Jews of Bani Qainuqa, the tribe of Abdullah bin Salam and the Jews of Bani Haritha and all the other Jews of Medina. ”
Sunnis tend to view this as Sahih and have included it in the two Sahihs [16]

A narration attributed to Aisha reports:

“ No woman of Banu Qurayzah was killed except one. She was with me, talking and laughing on her back and belly (extremely), while the Apostle of Allah (peace_be_upon_him) was killing her people with the swords. Suddenly a man called her name: Where is so-and-so? She said: I I asked: What is the matter with you? She said: I did a new act. She said: The man took her and beheaded her. She said: I will not forget that she was laughing extremely although she knew that she would be killed. [17] ”

A narration attributed to Atiyyah al-Qurazi reports:

“ I was among the captives of Banu Qurayzah. They (the Companions) examined us, and those who had begun to grow hair (pubes) were killed, and those who had not were not killed. I was among those who had not grown hair.[18] ”

[edit] Views

[edit] Muslim

M. Cherif Bassiouni, a 21th century Sunni Islamic scholar says regarding this event:

“ It is unfortunate that many historians, and particularly in contemporary times, both on the Jewish and the Muslim side, have transformed us. On the Jewish side, they have used that as a way of sayin "Well you see, Muslim hate the Jews and they kill them", and on the Muslim side they say "Well you see, the Jews are full of treachery and they can't be trusted". They are both wrong. [9]. ”

Hossein Nasr, a 21th century Shi'a Twelver Islamic scholar writes:

“ When it was discovered that members of the Jewish tribe Qurayzah had been complicit with the enemy during the Battle of the Ditch, Muhammad turned against them. The Qurayzah men were separated from the tribe's women and children and ordered by the Muslim general Sa'd ibn Mu'adh to be put to death; the women and children were to be enslaved. This tragic episode cast a shadow upon the relations between the two communities for many centuries, even though the Jews, a “People of the Book” (that is, like Christians and Zoroastrians, as well as Muslims, possessors of a divinely revealed scripture), generally enjoyed the protection of their lives, property, and religion under Islamic rule and fared better in the Muslim world than in the West. Moreover, Muslims believe that the Prophet did not order the execution of the Jews of Medina, but many Western historians believe that he must have been, at the very least, informed of it. [19]. ”

[edit] Non-Muslim

Karen Armstrong, a 21th century non-Muslim Islamic scholar says regarding this event:

“ All that can be said is that this can not be seen as antisemitism per say, Muhammad had nothing against the Jewish people per say, or the Jewish religion. The Qur'an continues to tell Muslims to honor the People of the Book, and to honor their religion as authentic. And the Jewish tribes that had not rebelled, who had not given help to the Meccans, continued to live in Medina, completely unmolested. Muhammad was not trying to exterminate Jews, he was trying to get rid of very dangerous internal enemies [9]. ”

John Esposito, a 21th century non-Muslim Islamic scholar writes

“ If Muslim traditions tend to mythify the Prophet, western traditions too often has denigrated and vilified his memory. Two issues in particular - Muhammad's treatment of the Jews and his (polygynous) marriages - have proven popular stumbling blocks, or perhaps more accurately whipping posts for western critics and polemics.
• • •

After the Battle of the Ditch in 627, the Jews of the Banu Quryza were denounced as traitors who had consorted with the Meccans. As was common in Arab (and, indeed, Semitic [20]) practice, the men were massacred; the woman and children were spared but enslaved. However, it is important to note that the motivation for such actions were political rather than racial or theological. Although the Banu Qurayza had remained neutral, they had also negotiated with the Quraysh. Moreover, the exiled Jewish clans [21] had actively supported the Meccans. Muhammad moved decisively to crush the Jews who remained in Medina, viewing them as a continual political threat to the consolidation of Muslim dominance and rule of Arabia.

One final point should be made. Muhammad's use of warfare in general was alien to neither to Arab custom nor to that of the Hebrew prophets. Both belived that God had sanctioned battle with the enemies of the Lord. Biblical stories about the exploits of kings and prophets such as Moses, Joshua, Elijah, Samuel, Jehu, Saul and David recount the struggle of a community called by by God and the permissibility, indeed requirement, to take up arms when necessary against those who had defied God, and to fight "in the name of the Lord of hosts, the God of the armies of Israel" Similarly, in speaking of the Israelite conquests, Moses recalls: "And i commanded you commanded you at the time, saying, "The Lord your God has given this land to posses....You shall not fear them, for it is the Lord your God who fights with you" (Deuteronomy 3:18-22). [22]

 ”


William Muir, a 20th century non-Muslim Islamic scholar writes:

“ In reviewing these transactions, it is evident that the position of Mahomet had, at their close, become greatly improved in strength and influence. The whole weight of the Coreish and of the Ghatafanide tribes, with all their mighty preparations, had been successfully repelled, and that with hardly any loss. The entire defence of Medina, by tacit consent, had been conducted by Mahomet; notwithstanding the ill-concealed disaffection of some of the inhabitants, he was now the acknowledged Chief, as well as Prophet, of the city. His negotiation with Uyeina was no doubt a proof of his weakness at the moment, and of distrust in his own cause; but, fortunately for him, it was hardly entered upon when, by the firmness of the two Sads, it was broken off; and the episode was lost sight of afterwards in the signal success of the defence. We cannot, indeed, approve the employment of Nueim to break up the confederacy by falsehood and deception, but this perhaps would hardly affect his character in Arab estimation.


Effect of the massacre of the B. Coreitza

The sanguinary fate of the Coreitza removed the last remnant of open opposition, political or religious, from the neigbourhood of Medina; and, though it did not at the time escape criticism, yet it struck so great a terror into the hearts of all, and the authority of the Prophet was already invested with so mysterious and supernatural a sanction, that no one dared openly to impugn it: and, moreover, the links which bound this ill-fated tribe to the citizens of Medina had begun to grow obsolete and feeble. That the massacre was savage and cruel, to a barbarous and inhuman degree, it does not require any comment to prove. The ostensible grounds upon which Mahomet proceeded were purely political, for as yet he did not profess to force men to join Islam, or to punish them for not embracing it. It may be admitted that a sufficient casus belli had arisen. The compact with the Coreitza was indeed weak and precarious.50 Mahomet's policy towards the Jews, from a very early period after his arrival at Medina, had been harsh and oppressive; he had attacked and expatriated two whole tribes on very doubtful grounds; he had caused the assassination of several Jews in so perfidious a manner, as to create universal distrust and alarm; after the murder of Kab and the incautious permission then given to slaughter the Jews indiscriminately, he himself felt that the existing treaty had been practically set aside, and, to restore confidence, he had entered into a new compact. All these circumstances must plead against the strength of obligation which bound the Coreitza to his cause. They, moreover, had stood by the second compact at a time when they might fairly have set it aside, and joined the Bani Nadhir. That they now hearkened to the overtures of the Coreish, though a proof of want of prudence and foresight, was no more than Mahomet might have expected, as the result of his own hostile and treacherous conduct. Still the Coreitza had joined his enemies at a critical period, and he had now a good cause for warring against them. He had, furthermore, fair grounds of political necessity for requiring them perhaps even to quit altogether a vicinity where they must have continued to form a dangerous nucleus of disaffection, and possibly of renewed attack upon Medina.

We might even concede that the conduct of their leaders amounted to treason against the city, and warranted a severe retribution. But the indiscriminate slaughter of eight hundred men, and the subjugation of the women and children of the whole tribe to slavery, can be recognized by no civilized people otherwise than as an act of enormous ferocity. The plea of Divine ratification or command may allay the scruples of the credulous Moslem; but it will be summarily rejected by others, who call to mind that the same authority was now habitually produced for personal ends, and for the justification event of unhallowed actions. However much Mahomet may have deluded himself into the vain belief that he had the Divine sanction for that which he did, a candid and severe examination of his heart must have shown him that these so-called revelations were but the counterpart of his own will, that they followed the course of his own longings and desires, and that he was himself responsible for their shape and colour. The butchery of the Coreitza leaves a dark stain of infamy upon the character of Mahomet [2].

 ”

[edit] Sources

[edit] Ibn Ishaq

Sources regarding the Banu Qurayza are sparse: the only known mentions of this tribe are in Muslim sources, and date from no earlier than 150 years after the event. Some information - including the judgment pronounced and carried out on the tribe - is to be found in hadith accepted as sahih by most Sunni Muslims. (Shia traditions also report this, but Shia do not accept the same hadith collections.) Most details - such as the number killed, the siege, the speech given by Ka'b before surrender, Ka'b's decision to join Quraish, and Huyai's efforts to persuade him - derive ultimately from a single account, that of Ibn Ishaq. His work is among the earliest surviving sources on Islamic history, but he is considered quite unreliable by the main hadith scholars, especially Imam Malik. The attitude of Western historians towards both the hadith and Ibn Ishaq varies from general acceptance to near-total scepticism; see historiography of early Islam. This event has been documented in the History of Muhammad ibn Jarir al-Tabari, which is one of the main sources of information about the early history of Islam.

[edit] Hadith

Various hadith treat of this event:

A narration attributed to Abu as-Sa'ib, the freed slave of Hisham b. Zuhra reports:

“ (I) visited Abu Sa'id Khudri in his house, (and he further) said: [...] He said: There was a young man amongst us who had been newly wedded. We went with Allah's Messenger (may peace be upon him) (to participate in the Battle) of Trench when a young man in the midday used to seek permission from Allah's Messenger (may peace be upon him) to return to his family. One day he sought permission from him and Allah's Messenger (may peace be upon him) (after granting him the permission) said to him: Carry your weapons with you for I fear the tribe of Quraiza (may harm you). The man carried the weapons and then came back and found his wife standing between the two doors... ”
Sunnis tend to view this as Sahih and have included it in Sahih Muslim [23]

[edit] References

  1. ^ a b Islam: Beliefs and Observances, page 52
  2. ^ a b c d e f g h i j A Life of Mahomet and History of Islam to the Era of the Hegira, volume 3, page 259-285.
  3. ^ One party of three hundred was under Zeid, Mahomet's freedman and another of two hundred under a Medina chief. K. Wackidi, 112.
  4. ^ Sahih Bukhari 5:57:66, Sahih Muslim 31:5940
  5. ^ a b c d Holy Quran (puya) on al-Islam.org [1]
  6. ^ Sahih Bukhari 4:52:68 5:59:443, Sahih Muslim 19:4370
  7. ^ Sahih Bukhari 5:59:444
  8. ^ Sahih Bukhari 5:59:445, Sahih Muslim 19:4374
  9. ^ a b c d e Muhammad: Legacy of a Prophet [2], written by and edited by Michael Wolfe, Alexander Kronemer, Michael Schwarz and members of the film's Advisory Board [3].
  10. ^ Ibn Hisham, al-Sirah al-Nabawiyyah, 2nd ed., vol. 3, (Beirut: Daru’l-Khayr, 1995), pp. 188-9
  11. ^ Sahih Bukhari 4:52:280 5:58:148 8:74:278, Sahih Muslim 19:4368 19:4369
  12. ^ William Muir adds: The numbers are variously given as six hundred, seven hundred, eight hundred, and even nine hundred. If the number or the arms enumerated among the Spoil in a former note be correct, nine hundred would seem to be a moderate calculation for the adult males: but I have taken eight hundred as the number more commonly given.
  13. ^ William Muir adds: She is represented as saying, when he offered her marriage and the same privileges as his other wives: - "Nay, O Prophet! But let me remain as thy slave; this will be easier both for me and for thee." By this is probably meant that she would have felt the strict seclusion as a married wife irksome to her. Hishami, 303. That she refused to abandon the faith of her fathers shews a more than usual independence of mind, and there may have been scenes of sorrow in her poor widowed heart, and aversion from her licentious conqueror, which tradition is too one-sided to hand down, or which indeed tradition may never have known.
  14. ^ New International Version
  15. ^ Ghamidi, Javed (2001). "The Islamic Law of Jihad", Mizan. Dar ul-Ishraq. OCLC 52901690. 
  16. ^ Sahih Bukhari 5:59:362, Sahih Muslim 19:4364
  17. ^ Sunnan Abu Dawud 14:2665
  18. ^ Sunnan Abu Dawud 38:4390
  19. ^ Seyyed Hossein Nasr in Britannica Encyclopedia, Muhammad article
  20. ^ Arabs are semits
  21. ^ Banu Nadir, Banu Qaynuqa
  22. ^ Islam: The Straight Path, p.15 - 16
  23. ^ Sahih Muslim 26:5557
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