https://wikiislamica.net/api.php?action=feedcontributions&feedformat=atom&user=SOSWikiIslam - User contributions [en]2026-04-29T21:21:33ZUser contributionsMediaWiki 1.39.4https://wikiislamica.net/index.php?title=Le_Mariage_d%27enfants_dans_le_coran&diff=138073Le Mariage d'enfants dans le coran2024-03-30T06:55:23Z<p>SOS: </p>
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Le sujet du mariage des enfants en soi n'est jamais abordé dans le Coran. Pourtant, les savants étaient plus ou moins unanimes pour dire que le Coran traite indirectement du sujet. Le Coran établit des règles strictes concernant la durée pendant laquelle une femme doit attendre entre la fin d'un mariage et le début d'un autre. Le but de cela dans une société prémoderne et patriarcale était de s'assurer qu'une femme ne se marie pas avec un nouvel homme alors qu'elle est enceinte de son dernier mari et n'impute pas la paternité de son bébé au mauvais mari. Conformément à ces règles, le [[Qur'an|Coran 2:228]] stipule une période d'attente ([['Iddah|'Iddah]]) de 3 mois après le divorce, tandis que le [[Qur'an|Coran 33:49]] indique qu'aucune période d'attente n'est prescrite pour une femme qui n'a pas eu de contact intime avec son mari. Cependant, le Coran clarifie également un certain nombre d'autres scénarios dans le verset [[Qur'an|65:4 du Coran]], notamment qu'il existe également une période d'attente de 3 mois pour "celles qui n'ont pas eu leurs règles". <br />
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This has been interpreted in the Islamic tradition to mean that the [[Qur'an]] supports marrying prepubescent girls. Jurists were unanimous that a father could contract his child in marriage at any age, while the family was to hand over the daughter to her husband for consummation when she could physically tolerate intercourse without physical harm (see [[Child Marriage in Islamic Law]]). Some Quran commentators and modernist Muslims mention opinions that {{Quran|65|4}} may refer rather to women whose menstruation has been interrupted (for example, due to illness) and interpret the Quran as sanctioning marriage only with those who have reached puberty.<br />
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Today, [[w:Marriageable_age|many modern Muslim countries]] have legislated to raise the minimum age of marriage, in many cases to the age of 16 or 18 for girls (though often with loopholes or with ineffective enforcement) and to prevent forced marriage, often in the face of opposition from Islamic scholars. Many Muslim campaign groups and charities have been involved in this process and continue to offer help to those at risk (see the article [[Forced Marriage]] which includes sources of help).<ref>For example [https://www.mwnuk.co.uk/Forced_Marriage_7_factsheets.php Muslim Women's Network UK] and [https://preventforcedmarriage.org/forced-marriage-overseas-pakistan/ Tahirih Justice Center Forced Marriage Initiative]</ref> In collaboration with activists, in 2019 the deputy Grand Mufti of al-Azhar University in Cairo issued a fatwa calling for marriage based on mutual consent with a minimum age set as 18.<ref>[https://www.theguardian.com/global-development/2019/jun/21/senior-islamic-cleric-issues-fatwa-against-child-marriage Senior Islamic cleric issues fatwa against child marriage] - Guardian.com</ref> Unicef say that the prevalence of child marriages are decreasing globally but are nevetheless common (including among non-Muslim populations in some regions of the world).<br />
[[File:Women protesters.jpg|right|thumb|300px|March 23, 2010: Women protesters hold up copies of the Qur'an outside parliament in Sanaa while stating that a proposed law banning marriages under the age of 17 in Yemen is un-Islamic<ref>[http://www.irinnews.org/Report.aspx?ReportId=88589 YEMEN: Deep divisions over child brides] - IRIN, March 28, 2010</ref>]] <br />
==Introduction==<br />
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The Qur'an has stipulated a waiting period which women must observe before they can remarry. This waiting period must be observed after they are divorced, or if their husbands have died. In the Qur'an, this is called [['Iddah (Female Menstrual Waiting Period)|'Iddah]] عدة. <br />
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{{Quote|{{Quran|2|228}}|Divorced women remain in waiting for three periods, and it is not lawful for them to conceal what Allah has created in their wombs if they believe in Allah and the Last Day. And their husbands have more right to take them back in this [period] if they want reconciliation. And due to the wives is similar to what is expected of them, according to what is reasonable. But the men have a degree over them [in responsibility and authority]. And Allah is Exalted in Might and Wise.}}<br />
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However, there is one exception to this requirement in Qur'an 33:49:<br />
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{{Quote|{{Quran|33|49}}| {{right|<br />
ياايها الذين امنوا اذا نكحتم المؤمنات ثم طلقتموهن من قبل ان تمسوهن فمالكم عليهن من عدة تعتدونها فمتعوهن وسرحوهن سراحا جميلا<br />
}}<br />
'''Transliteration:''' ''Ya ayyuha allatheena amanoo itha nakahtumu almuminati thumma tallaqtumoohunna min qabli an tamassoohunna fama lakum AAalayhinna min AAiddatin taAAtaddoonaha famattiAAoohunna wasarrihoohunna sarahan jameelan''<br />
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'''Sahih International:''' O You who have believed, when you marry believing women and then divorce them before you have touched them, then there is not for you any waiting period to count concerning them. So provide for them and give them a gracious release.}}<br />
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From the verse above it is understood that 'Iddah (stipulated waiting period) is required if sexual contact has occurred within the marriage. If a woman is not touched by her husband before the divorce, she should not have to observe any waiting period at all.<br />
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According to traditional accounts, Muhammad was later asked about scenarios not covered in these verses:<br />
{{quote |1=[https://www.altafsir.com/tafasir.asp?tmadhno=0&ttafsirno=86&tsorano=65&tayahno=4&tdisplay=yes&userprofile=0&languageid=2 Qur'an 65:4]<BR>Al-Wahidi, Asbab al-nuzul|2= (And for such of your women as despair of menstruation…) [65:4]. Said Muqatil: “When the verse (Women who are divorced shall wait, keeping themselves apart…), Kallad ibn al-Nu‘man ibn Qays al-Ansari said: ‘O Messenger of Allah, '''what is the waiting period of the woman who does not menstruate and the woman who has not menstruated yet?''' And what is the waiting period of the pregnant woman?’ '''And so Allah, exalted is He, revealed this verse”.''' Abu Ishaq al-Muqri’ informed us> Muhammad ibn ‘Abd Allah ibn Hamdun> Makki ibn ‘Abdan> Abu’l-Azhar> Asbat ibn Muhammad> Mutarrif> Abu ‘Uthman ‘Amr ibn Salim who said: “When the waiting period for divorced and widowed women was mentioned in Surah al-Baqarah, Ubayy ibn Ka‘b said: ‘O Messenger of Allah, some women of Medina are saying: there are other women who have not been mentioned!’ He asked him: ‘And who are they?’ He said: '''Those who are too young [such that they have not started menstruating yet]''', those who are too old [whose menstruation has stopped] and those who are pregnant’. And so this verse (And for such of your women as despair of menstruation…) was revealed”.}}<br />
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These scenarios are addressed in Qur'an 65:4: <br />
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{{Quote|{{Quran|65|4}}|{{right|<br />
واللائي يئسن من المحيض من نسائكم ان ارتبتم فعدتهن ثلاثة اشهر واللائي لم يحضن واولات الاحمال اجلهن ان يضعن حملهن ومن يتق الله يجعل له من امره يسرا<br />
}} <br />
'''Transliteration:''' ''Waalla-ee ya-isna mina almaheedi min nisa-ikum ini irtabtum faAAiddatuhunna thalathatu ashhurin waalla-ee lam yahidna waolatu al-ahmali ajaluhunna an yadaAAna hamlahunna waman yattaqi Allaha yajAAal lahu min amrihi yusran''<br />
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'''Sahih International:''' And those who no longer expect menstruation among your women - if you doubt, then their period is three months, and [also for] those who have not menstruated. And for those who are pregnant, their term is until they give birth. And whoever fears Allah - He will make for him of his matter ease.}}<br />
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Here the 'Iddah is prescribed to three categories of women:<br />
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#First the phrase: “Yaisna min al-maheedhi” يئسن من المحيض which means “those women who are desperate of menses” is an indication to women who reached the stage of menstruation but do not menstruate and of those who reached menopause. Desperate of menses underlines that it concerns women who though reached the age, fail to menstruate too. Their 'Iddah period is three months.<br />
#Next comes, “Wallaee Lam yahidhna” واللائي لم يحضن which means “those who have not menstruated yet”. This was more or less unanimously interpreted to mean pre-pubescent girls who have not yet menstruated. Here the 'Iddah prescribed for them is equal to the previous group of women (ie. three months).<br />
#Lastly, the women who are pregnant - their prescribed ʿIddah is until they have given birth.<br />
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==Linguistic Analysis of Verse in Arabic==<br />
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The Qur'an says in Arabic:<br />
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{{Quote|1=[http://quran.al-islam.com/Tafseer/DispTafsser.asp?l=arb&taf=GALALEEN&nType=1&nSora=65&nAya=4 Quran 65:4]<BR>Tafsir from al-Islam.com<br />
|2= {{right|<br />
واللائي لم يحضن فعدتهن ثلاثة أشهر <br />
}}<br />
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"and those who never had menses" (because they are underage)}} <br />
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The transliteration of the verse and the meaning of each portion of the verse is given below:<br />
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''واللائي لم يحضن" فعدتهن ثلاثة أشهر'' <br />
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''Wa L-Lāʾī Lam Yaḥiḍna'' <br />
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''Wa'' ( <font size="4">وَ</font> ) = and<br />
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''Al-Lāʾī'' ( <font size="4">وَاللَّائِي</font> ) = for those who<br />
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''Lam'' ( <font size="4">لَمْ </font>) = did not (negation in past tense) <ref name="EB">Elabbas Benmamoun, Arabic morphology: The central role of the imperfective, Lingua 108 (1999) 175-201</ref> <br />
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''Yaḥiḍna'' ( <font size="4">يَحِضْنَ</font> ) = menstruate. <br />
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''Yaḥiḍna'' comes from the verbal root H-Y-D ( <font size="4">حيض</font> ) which means "to menstruate". <br />
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The addition of prefix "Ya" and suffix "na" to the root "HYD" shows that the word is used in third person, feminine gender, plural, imperfective aspect, jussive mood.<ref>[[w:Arabic grammar|Arabic grammar]] - Wikipedia</ref><br />
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The imperfective aspect, according to traditional understanding of classical Arabic grammar, by itself lacks any tense feature (as is true of other classical Semetic languages such as Hebrew). <ref name="EB" /> The tensed negatives like ''lam'' ( <font size="3">لَمْ </font> ) (negation in past tense), ''lan'' ( <font size="3">لن</font> ) (negation in future tense), ''lā'' ( لا) (negation in present tense) combined with imperfective (in different moods) decide the tense in the case of a negative sentence. <br />
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Thus ''lam Yadrus لم يدرس'' = He did not study. The verb is in the imperfect tense, but the particle lam لم conveys a meaning of a simple, negated past. <br />
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In the verse 65:4, '''''Lam'' ''Yaḥiḍna'' لم يحضن= 'those who did not menstruate'.''' The meaning here is that the females being referred to have not, yet, menstruated, ie they are pre-pubescent. <br />
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The imperfective verb in the with the negation particle ''lam'' ( <font size="3">لَمْ </font> ) (indicating a past-tense meaning) is in the [[w:Grammatical mood#Jussive|Jussive]] mood(يعني المضارع المجزوم). <ref name="EB" /> <br />
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{{Quote||'''The mood is similar to the cohortative mood, in that it expresses plea, insistence, imploring, self-encouragement, wish, desire, intent, command, purpose or consequence.''' In some languages, the two are distinguished in that cohortative occurs in the first person and the jussive in the second or third. It is found in Arabic, where it is called the مجزوم, majzum. The rules governing the jussive in Arabic are somewhat complex. <ref>[[w:Grammatical mood#Jussive|Jussive]] - Wikipedia</ref>|}} <br />
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Supporting these meanings, from Lane's lexicon, ''Lam'' ({{arabic|لم }}) means 'not':<br />
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{{Quote|1=Lane's Lexicon for ''Lam''|2=Lam = ل<br />
<br />lam = Negative particle giving to the present the sense of the perfect; not.<ref>[http://www.studyquran.co.uk/13_LAM.htm Lam = ل] - StudyQuran</ref>}}<br />
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From the Lexicon, Arabic word for Menstruate is 'Haid' ({{arabic|حيض}}):<br />
{{Quote|1= Lane's Lexicon for ''Haa''|2=Ha-Ya-Dad (Ha-Alif-Dad) = To have her courses, menstruate; Her blood flowed from her womb, to attain the age of menstruation, to make a thing flow.<br />
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hada vb. (1) impf. act. 65:4<br />
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mahid n.m. 2:222<br /><br />
Lane's Lexicon, Volume 2, page: 322, 323<ref>[http://www.studyquran.co.uk/9_HAA.htm ح = Ha] - StudyQuran</ref>}}<br />
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It thus follows that 65:4 is describing the state of women have not yet menstruated, which would logically include children or girls before puberty or attainment of [[w:menarche|menarche]] (first period). This implication, as seen below, was also drawn by the majors [[tafsir|Tafsirs]]. <br />
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The exact translation of this portion of {{Quran|65|4}} is thus ''"Not menstruated yet"'' ( <font size="4">لَمْ يَحِضْنَ</font> ). In Arabic, the menstruation process is called HaiD( <font size="4">حيض</font> ), and the verb for "to menstruate" is yaHiD( <font size="4">يَحِض</font> ), with the noun likely being derivative of the verb (as with most but not all derivations in Arabic). The LAM ( <font size="4">لَمْ </font> )clearly shows that the verb refers to women who menstruated, and the na ( <font size="4">نَ</font> ) at the end of the verb drives home the point that this verb speaks of women. “Not menstruated yet” or some similar translation is the only acceptable English translation.<br />
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This verse 65:4 is read by the tafsirs as a continuation of Qur'an 33:49. A question that naturally arises from these verses, and which was more or less answered by the mufassiruun, is 'if a woman who has not had sex should not have to observe any Iddah at all, as mentioned in 33:49, what is the reason for the prescribed 'Iddah for those women who have not yet menstruated?' The answer seems to be that marrying pre-pubescent girls and having sex with them is sanctioned by the Qur'an, or at least such marriages are alluded to without criticism.<br />
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The phrase found in Qur'an 65:4 as "wallaee lam yaHiDhna" واللائي لم يحضن is sometimes mistranslated by [[apologists]] to mask the fact that pre-pubescent girls are normally understood as the intended meaning here; the exact meaning of the phrase is clearly understood this way in the [[Tafsir]]<nowiki/>s.<br />
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Some also point out that {{Quran-range|2|236|237}} implies that there can be a significant time period between contracting a marriage and consummation. Between this time a husband may divorce his wife with reduced compensation. Since a particularly significant amount of time would typically pass between the contracting of marriage with a minor and the consummation, the need for such guidance might seem to imply that the author had such marriages in mind.<br />
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{{Quote|{{Quran-range|2|236|237}}|There is no blame upon you if you divorce women you have not touched nor specified for them an obligation. But give them [a gift of] compensation - the wealthy according to his capability and the poor according to his capability - a provision according to what is acceptable, a duty upon the doers of good.<BR />And if you divorce them before you have touched them and you have already specified for them an obligation, then [give] half of what you specified - unless they forego the right or the one in whose hand is the marriage contract foregoes it. And to forego it is nearer to righteousness. And do not forget graciousness between you. Indeed Allah, of whatever you do, is Seein}}<br />
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==Tafsirs of the Verse==<br />
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The classical tafsirs are essentially unanimous that {{Quran|65|4}} prescribes the 'iddah for a pre-pubscent girl. Although not spelled out explicitly in the verse itself, this meaning is clearly the one that was taken away by the orthodox Sunni muslim exegetical tradition. It must be noted that while mentioning this interpretation, al-Tabari and al-Qurtubi also include opinions that it refers to women whose normal menstruation is interrupted (see [[Child Marriage in Islamic Law]]). For example, al-Qurtubi cites the companion Mujahid, though see also the hadith quoted from Sahih al-Bukhari below where Mujahid gives the traditional interpretation. The alternative interpretation is also advocated by Islamic modernists and is discussed in the section on modern views below.<br />
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Besides the tafsirs quoted below, a large set of translated quotes from various well known exegetical and jurist texts relating to these matters is also available online.<ref>[https://theislamissue.wordpress.com/2021/09/19/q65-4-the-verse-of-child-marriage/ Q65.4: The verse of child marriage]</ref><br />
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===Modern Tafsirs===<br />
The following commentaries show that the tradition of interpreting this verse as referring to the divorce (and thus marriage) of pre-pubescent girls comes well into the modern period.<br />
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The largest Quran publisher in the world, King Fahd Complex for the Printing of the Holy Quran, which is located in Saudi Arabia, published a Quran edition called “The easy interpretation” where every Quran page includes explanatory notes. This edition is authored by an elect of scholars. Here’s what this edition says about verse 65:4:<br />
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{{quote |1=[https://publications-img.qurancomplex.gov.sa/?p=139&mushaf_pageno=573&imagewidth=550 Al-Tafsīr Al-Muyassar, King Fahd Complex for the Printing of the Holy Quran, second edition, p.558]<BR>التفسير الميسر، مجمع الملك فهد لطباعة المصحف، تأليف نخبة من العلماء، الطبعة الثانية|2= {{right|والنساء المطلقات اللاتي انقطع عنهنَّ دم الحيض؛ لكبر سنهنَّ، إن شككتم فلم تدروا ما الحكم فيهنَّ؟ فعدَّتهنَّ ثلاثة أشهر، والصغيرات اللاتي لم يحضن، فعدتهن ثلاثة أشهر كذلك}}<BR><br />
As for divorced women who no longer menstruate due to old age, if you didn’t know what the ruling on them is, their ʿIddah is three months. As for the young ones who haven’t menstruated yet, their ʿIddah is three months too.}}<br />
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'''Abu Bakr Al-Jaza'iri (1921-2018)'''<br />
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{{quote |1=أيسر التفاسير لأبي بكر الجزائري ج5 ص377<BR><br />
Aysar Al-Tafāsīr by Abū Bakr Al-Jazāʾirī, Maktabat Al-ʿUlūm Wal Ḥikam, vol.5 p.377|2= {{right|واللائي لم يحضن أي لصغرهن كذلك، عدتهن ثلاثة أشهر.}}<BR><br />
The ʿiddah for those who haven’t menstruated, meaning for being young, is also three months.}}<br />
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'''Ibn 'Ashur (1879-1973)'''{{quote |1=التحرير والتنوير لابن عاشور، الدار التونسية للنشر<BR><br />
Al-Taḥrīr Wal-Tanwīr by Ibn ʿĀshūr, Al-Dār Al-Tūnisiyyah Lil-Nashr, Vol.28 p.315|2= {{right|عَطْفٌ عَلَى قَوْلِهِ: فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ [الطَّلَاق: 1] فَإِنَّ الْعِدَّةَ هُنَالِكَ أُرِيدَ بِهَا الْأَقْرَاءُ فَأَشْعَرَ ذَلِكَ أَنَّ تِلْكَ الْمُعْتَدَّةَ مِمَّنْ لَهَا أَقْرَاءٌ، فَبَقِيَ بَيَانُ اعْتِدَادِ الْمَرْأَةِ الَّتِي تَجَاوَزَتْ سِنَّ الْمَحِيضِ أَوِ الَّتِي لَمْ تَبْلُغْ سِنَّ مَنْ تَحِيضُ وَهِيَ الصَّغِيرَةُ.}}<BR><br />
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After verse no.1 explained the ʿiddah for women who menstruate, another thing remains to be explained which is the ʿiddah for women who have passed the menstruation age or the ones who haven’t reached the menstruation age who are the young.}}<br />
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====Abul A'la Al-Maududi (1903-1979)====<br />
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{{quote |1=[http://www.islamicstudies.info/tafheem.php?sura=65 Commentary on Qur'an Chapter 65:4]<BR>Sayyid Abul Ala Maududi, Tafhim al-Qur'an|2= Here, one should bear in mind the fact that according to the explanations given in the Quran the question of the waiting period arises in respect of the women with whom marriage may have been consummated, for there is no waiting-period in case divorce is pronounced before the consummation of marriage. (Al-Ahzab: 49). Therefore, '''making mention of the waiting-period for the girls who have not yet menstruated, clearly proves that it is not only permissible to give away the girl in marriage at this age but it is also permissible for the husband to consummate marriage with her.''' Now, obviously no Muslim has the right to forbid a thing which the Quran has held as permissible.}}<br />
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Note here what Al-Maududi mentions on giving pre-pubescent girls in marriage and consummating the marriage with them. The interpreter affirms it is permitted by the Qur'an and no Muslims can question or forbid it.<br />
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'''Al-Sa'di (d.1956)'''<br />
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{{quote |1=تفسير السعدي، ص807، مؤسسة الرسالة<BR><br />
Taysīr Al-Karīm Al-Mannān by Al-Saʿdī, Muʾassasat Al-Risālah, p.807|2= {{right|وَاللائِي لَمْ يَحِضْنَ، أي: الصغار، اللائي لم يأتهن الحيض بعد}}<BR><br />
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Those who haven’t menstruated, meaning: The young who haven’t menstruated yet.}}<br />
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'''Al-Shawkani (d.1839 AD)'''<br />
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{{quote |1=[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=9&tSoraNo=65&tAyahNo=4&tDisplay=yes&Page=3&Size=1&LanguageId=1 Qur'an 65:4]<BR>Al-Shoukani, Fath al-Qadir|2= {{right|<br />
{ فَعِدَّتُهُنَّ ثَلَـٰثَةُ أَشْهُرٍ '''وَٱللاَّئِى لَمْ يَحِضْنَ } لصغرهن، وعدم بلوغهن سن المحيض،''' أي: فعدتهن ثلاثة أشهر }}<br />
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'''Due to their youth, and their lack of reaching the age of menstruation (i.e. puberty)''', i.e. their waiting period is 3 months, (quoting the Qur'an) "their waiting period is 3 months and [the same is the case for] those who have not menstruated yet"). }}<br />
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===Classical Tafsirs===<br />
The traditional understanding of this verse reaches far back into Islamic history. Almost all of the classical commentators have dealt with this verse, and they are near-unanimous in declaring that it refers to the divorce, and therefore the marriage, of pre-pubescent girls. <br />
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====Ibn Kathir (d.1373 AD), whose interpretation of the Quran is the most popular in the Muslim world, says:====<br />
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{{quote |1=Tafsir Ibn Kathir, Dar Taybah, vol.8 p.149 |2= يَقُولُ تَعَالَى مُبَيِّنًا لِعِدَّةِ الْآيِسَةِ -وَهِيَ الَّتِي قَدِ انْقَطَعَ عَنْهَا الْحَيْضُ لِكِبَرِهَا-: أَنَّهَا ثَلَاثَةُ أَشْهُرٍ، عِوَضًا عَنِ الثَّلَاثَةِ قُرُوءٍ فِي حَقِّ مَنْ تَحِيضُ، كَمَا دَلَّتْ عَلَى ذَلِكَ آيَةُ "الْبَقَرَةِ" وَكَذَا الصِّغَارُ اللَّائِي لَمْ يَبْلُغْنَ سِنَّ الْحَيْضِ أَنَّ عِدَّتَهُنَّ كَعِدَّةِ الْآيِسَةِ ثَلَاثَةُ أَشْهُرٍ؛ وَلِهَذَا قَالَ: {وَاللائِي لَمْ يَحِضْنَ}<br />
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The `Iddah of Those in Menopause and Those Who do not have Menses Allah the Exalted clarifies the waiting period of the woman in menopause. And that is the one whose menstruation has stopped due to her older age. Her `Iddah is three months instead of the three monthly cycles for those who menstruate, which is based upon the Ayah in (Surat) Al-Baqarah. [see 2:228] '''The same for the young, who have not reached the years of menstruation.''' Their `Iddah is three months like those in menopause. This is the meaning of His saying.}}<br />
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<br />
'''Al-Tabari (d.923 AD), whose interpretation is the earliest comprehensive interpretation of the Quran, says:'''{{Quote|[https://al-maktaba.org/book/43/13681 The interpretation of Al-Tabari, mu'assasat Al-Risalah, vol.23 p.452]|{{right| (وَاللائِي لَمْ يَحِضْنَ) يقول: وكذلك عدد اللائي لم يحضن من الجواري لصغر إذا طلقهنّ أزواجهنّ بعد الدخول<br />
}}<br />
<br />
"And for those who haven't menstruated" means: The same applies to the Iddah for girls who do not menstruate because they are too young, if their husbands divorce them after consummating the marriage with them.<ref>Al-Tabari's tafsir for Q. 65:4 translated by Islamqa.info [https://islamqa.info/en/answers/12708/is-it-acceptable-to-marry-a-girl-who-has-not-yet-started-her-menses Is it acceptable to marry a girl who has not yet started her menses?]</ref>}}<br />
<br />
<br />
<br />
'''Tafsir Ibn Abbas. Which is a collection of the Quranic interpretation reports attributed to Ibn Abbas, Muhammad's cousin.'''{{Quote|1=[https://www.altafsir.com/tafasir.asp?tmadhno=0&ttafsirno=74&tsorano=65&tayahno=4&tdisplay=yes&userprofile=0&languageid=2]<BR>Tafsir Ibn Abbas|2= (And for such of your women as despair of menstruation) because of old age, (if ye doubt) about their waiting period, (their period (of waiting) shall be three months) upon which another man asked: “O Messenger of Allah! '''"What about the waiting period of those who do not have menstruation because they are too young?” (along with those who have it not) because of young age, their waiting period is three months."''' Another man asked: “what is the waiting period for those women who are pregnant?” (And for those with child) i.e. those who are pregnant, (their period) their waiting period (shall be till they bring forth their burden) their child. (And whosoever keepeth his duty to Allah) and whoever fears Allah regarding what he commands him, (He maketh his course easy for him) He makes his matter easy; and it is also said this means: He will help him to worship Him well.}}<br />'''Al-Jalalayn by Al-Mahalli (d.1459 AD) & Al-Suyuti (d.1505 AD)'''{{Quote|1=[https://www.altafsir.com/tafasir.asp?tmadhno=0&ttafsirno=74&tsorano=65&tayahno=4&tdisplay=yes&userprofile=0&languageid=2 Qur'an 65:4]<BR>Tafsir al-Jalalayn|2= And [as for] those of your women who (read allā'ī or allā'i in both instances) no longer expect to menstruate, if you have any doubts, about their waiting period, their prescribed [waiting] period shall be three months, and [also for] '''those who have not yet menstruated, because of their young age, their period shall [also] be three months''' - both cases apply to other than those whose spouses have died; for these [latter] their period is prescribed in the verse: they shall wait by themselves for four months and ten [days] [Q. 2:234]. And those who are pregnant, their term, the conclusion of their prescribed [waiting] period if divorced or if their spouses be dead, shall be when they deliver. And whoever fears God, He will make matters ease for him, in this world and in the Hereafter.}}<br />
<br />
====Al-Wahidi (d.1076 ِAD)====<br />
<br />
{{quote |1=[https://www.altafsir.com/tafasir.asp?tmadhno=0&ttafsirno=86&tsorano=65&tayahno=4&tdisplay=yes&userprofile=0&languageid=2 Qur'an 65:4]<BR>Al-Wahidi, Asbab al-nuzul|2= (And for such of your women as despair of menstruation…) [65:4]. Said Muqatil: “When the verse (Women who are divorced shall wait, keeping themselves apart…), Kallad ibn al-Nu‘man ibn Qays al-Ansari said: ‘O Messenger of Allah, '''what is the waiting period of the woman who does not menstruate and the woman who has not menstruated yet?''' And what is the waiting period of the pregnant woman?’ '''And so Allah, exalted is He, revealed this verse”.''' Abu Ishaq al-Muqri’ informed us> Muhammad ibn ‘Abd Allah ibn Hamdun> Makki ibn ‘Abdan> Abu’l-Azhar> Asbat ibn Muhammad> Mutarrif> Abu ‘Uthman ‘Amr ibn Salim who said: “When the waiting period for divorced and widowed women was mentioned in Surah al-Baqarah, Ubayy ibn Ka‘b said: ‘O Messenger of Allah, some women of Medina are saying: there are other women who have not been mentioned!’ He asked him: ‘And who are they?’ He said: '''Those who are too young [such that they have not started menstruating yet]''', those who are too old [whose menstruation has stopped] and those who are pregnant’. And so this verse (And for such of your women as despair of menstruation…) was revealed”.}}<br />
<br />
====Al-Zamakhshari (d.1143 ِAD)====<br />
<br />
{{quote |1=[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=2&tSoraNo=65&tAyahNo=4&tDisplay=yes&UserProfile=0&LanguageId=1 Qur'an 65:4]<BR>Al-Zamakhshari, Al-Kashshaaf|2= {{right|<br />
روي أن ناساً قالوا: قد عرفنا عدة ذوات الأقراء، فما عدة اللائي لا يحضن؛ فنزلت: فمعنى إِنِ ٱرْتَبْتُمْ }: إن أشكل عليكم حكمهن وجهلتم كيف يعتددن فهذا حكمهنّ، وقيل: إن ارتبتم في ذم البالغات مبلغ اليأس وقد قدروه بستين سنة وبخمس وخمسين، أهو دم حيض أو استحاضة؟ { فَعِدَّتُهُنَّ ثَلَـٰثَةُ أَشْهُرٍ } وإذا كانت هذه عدة المرتاب بها، فغير المرتاب بها أولى بذلك '''{ وَٱلَّٰۤئى لَمْ يَحِضْنَ }''' هن الصغائر''' }}<br />
<br />
It is said that people said: we have known the waiting period of the literate people, what is the waiting period of those who do not menstruate; it was revealed its meaning that (quoting the Qur'an) "if you doubted", ie if the correct judgement is not clear and you do not know how to reckon their 'iddah this is to be the correct judgement. And it is said: if you doubted regarding the women who have despaired of further menstruation (and they estimate this to be 60 or 55 years of age) and they see more blood, is it menstruation or spotting? (Quoting the Qur'an) "Their waiting period is 3 months." And if this is the waiting period for those regarding whom there is doubt, then for those regarding whom there is no doubt, (quoting the Qur'an) "and for those how have not menstruated yet", '''these are the small female children.''' }}<br />
<br />
'''<small><br />Tabrasi (d.1153 ِِِAD), a Shia scholar.</small>'''<br />
<br />
{{quote |1=[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=3&tSoraNo=65&tAyahNo=4&tDisplay=yes&Page=7&Size=1&LanguageId=1 Qur'an 65:4]<BR>Tabrasi|2= {{right|{واللآئي لم يحضن}<br />
<br />
تقديره واللآئي لم يحضن إن ارتبتم فعدتهن أيضاً ثلاثة أشهر وحذف دلالة الكلام الأول عليه وهن اللواتي '''لم يبلغن''' المحيض ومثلهن تحيض على ما مرَّ بيانه.}}<br />
<br />
"And those who have not yet menstruated" ie for those who have not yet menstruated, if you doubted, their waiting period is three months, negating the reference to the previous verse, '''these are those women who have not yet reached the age of menstruation and those like them whose menstruation escapes observation.''' }}<br />
<br />
<br /><br />
<br />
===<small>Abu Hayyan (d.1344 AD)</small>===<br />
<br />
{{quote |1=[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=19&tSoraNo=65&tAyahNo=4&tDisplay=yes&UserProfile=0&LanguageId=1 Qur'an 65:4]<BR>Abu-Hayyan|2= {{right|{واللائي لم يحضن }<br><br />
،فالعدة هذه، فتلخص في قوله: { إن ارتبتم } قولان: أحدهما، أنه على ظاهر مفهوم اللغة فيه، وهو حصول الشك؛ والآخر، أن معناه التيقن للإياس؛ والقول الأول معناه: إن ارتبتم في دمها، أهو دم حيض أو دم علة؟ أو إن ارتبتم في علوق بحمل أم لا؛ أو إن ارتبتم: أي جهلتم عدتهن، أقوال. والظاهر أن قوله: واللائي { '''لم يحضن''' } يشمل من لم يحض لصغر، }}<br />
<br />
"And those who have not yet menstruated" As for the waiting period, it is summed up in its saying (quoting the Qur'an) "if you doubted" there are two sayings: one of them, which appears exceedingly understandable, 'this is in the case of doubt'; and the other, whose meaning is 'those who have certainly reached to the point of despair [menopause].' The meaning of the first: if you doubted her blood, is it menstrual blood or caused by an illness or health irregularity? Or perhaps if you suspect a calamity (miscarriage) has happened or not? Or if you doubted: i.e. if you don't know of their waiting period. And this much is clear: Those "who have not yet menstruated" '''includes those who have not menstruated due to their young age.''' }}<br />
<br />
<br /><br />
<br />
==Evidence from the Hadith==<br />
<br />
This interpretation is widespread amongst the mufassirun for good reason. All of the most authoritative collections of Sunni hadith all support this interpretation. <br />
<br />
From Imam Bukhari in his book of Tafsir and hadith collections:<br />
<br />
{{Quote|[http://bewley.virtualave.net/bukhari33.html Sahih Al-Bukhari, Chapter 68: Book of Tafsir]|'''The Tafsir of Surat Al-Talaq'''<BR><BR>Mujahid said that "if you have any doubt" (65:4) means if you do not know whether she menstruates or not. Those who do not longer menstruate and '''those who have not yet menstruated, their 'iddah is three months'''.}}<br />
<br />
{{Quote|{{cite web quotebox|url= http://archive.org/download/SahihAl-bukhari9Vol.Set/SahihAl-bukhariVol.7-Ahadith5063-5969.pdf|title= The Translation of the Meanings of Sahih Al-Bukhari|publisher= Dar-us-Salam Publications|isbn= 9960-717-38-0|author= Al-Bukhari (au.), Muhammad M. Khan (tr.)|date= June 1, 1997|series=vol. 7, book 67, ch. 39|page= 57|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Farchive.org%2Fdownload%2FSahihAl-bukhari9Vol.Set%2FSahihAl-bukhariVol.7-Ahadith5063-5969.pdf&date=2013-08-13|deadurl=no}}|'''(39) CHAPTER. Giving one's young children in marriage (is permissible).''' <br />
<br />
By virtue of the Statement of Allah : "...and for those who have no (monthly) <br />
courses (i.e. they are still immature).. (V.65:4) And the 'Idda for the girl before puberty is <br />
three months (in the above Verse). <br />
<br />
'''5133.''' Narrated 'Aishah; that the Prophet wrote the marriage contract with her when she was six years old and he consummated his marriage when she was nine years old, and then she remained with him for nine years (i.e. till his death).}}<br />
<br />
From Sahih Muslim:<br />
<br />
{{Quote|Capter heading for {{Muslim|8|3309}} to {{Muslim|8|3311}}|Chapter 10: It is permissible for the father to give the hand of his daughter in marriage '''even when she is not fully grown''' up.}}<br />
<br />
<br />
Muṣannaf of Abdul Razzaq (126-211 AH), one of earliest collections of Hadith, mentions a report where companions of Muhammad reference verse 65:4 while answering a legal question about a divorced woman. They said:<br />
<br />
{{quote|Muṣannaf of Abdul Razzāq Al-Ṣanʿānī, Al-Maktab Al-Islāmī, Hadith no.11100, vol.6 p. 340|{{right|فَذَكَرَ شَأْنَ امْرَأَتِهِ وَعِنْدَهُ عَلِيُّ بْنُ أَبِي طَالِبٍ، وَزَيْدُ بْنُ ثَابِتٍ، فَقَالَ لَهُمَا عُثْمَانُ: مَا تَرَيَانِ؟ قَالَا: «نَرَى أَنَّهَا تَرِثُهُ إِنْ مَاتْ، وَأَنَّهُ يَرِثُهَا إِنْ مَاتَتْ، فَإِنَّهَا لَيْسَتْ مِنَ الْقَوَاعِدِ اللَّاتِي يَئِسْنَ مِنَ الْمَحِيضِ، وَلَيْسَتْ مِنَ الْأَبْكَارِ اللَّائِي لَمْ يَحِضْنَ}}<BR><br />
<br />
He mentioned the case of his wife while Ali ibn Abi Talib and Zayid bin Thabit were present, so 'Uthman said to the two of them: "What do you think?" The two of them said "We consider she will inherit from him if he dies, and he will inherit from her if she dies, for she’s not among the elderly women who no longer expect menstruation, and she’s not among the virgins who haven’t menstruated.}}<br />
<br />
<br />
The following Muwatta hadith shows it's permissible to marry girls who have not reached puberty:<br />
<br />
{{quote|{{Muwatta|29|33|108|}}|<br />
Yahya related to me from Malik that he had heard that the Messenger of Allah, may Allah bless him and grant him peace, visited Umm Salama while she was in mourning for Abu Salama and she had put aloes on her eyes. He said, "What is this, Umm Salama?" She said, "It is only aloes, Messenger of Allah." He said, "Put it on at night and wipe it off in the daytime."<br />
<br />
'''Malik said, "The mourning of a young girl who has not yet had a menstrual period takes the same form as the mourning of one who has had a period. She avoids what a mature woman avoids if her husband dies." '''<br />
<br />
Malik said, "A slave-girl mourns her husband when he dies for two months and five nights like her idda.''<br />
<br />
Malik said, "An umm walad does not have to mourn when her master dies, and a slave-girl does not have to mourn when her master dies. Mourning is for those with husbands."}}<br />
<br />
The following is from Fath al-Bari, one of the most authoritative commentaries on Sahih Al-Bukhari:<br />
<br />
{{Quote|1=|2= {{right|<br />
(واللائي لم يحضن , فجعل عدتها ثلاثة أشهر قبل البلوغ )<br />
<br />
أي فدل على أن نكاحها قبل البلوغ جائز <br />
}}<br />
<br />
"and those who never had menses, their prescribed period is three months before puberty, which indicates that giving her into marriage before puberty is permissible."<ref>[http://hadith.al-islam.com/display/Display.asp?Doc=0&Rec=7644 Al-Islam (Arabic text)]</ref><ref>[http://www.islamweb.net/newlibrary/display_book.php?idfrom=9381&idto=9382&bk_no=52&ID=2847 IslamWeb (Arabic text)]</ref>}}<br />
<br />
==Recent Fatwas==<br />
<br />
IslamOnline.net is one of the most popular Islamic fatwa sites on the internet. The following excerpt is taken from a December 2010 fatwa.<br />
<br />
{{Quote|1=[http://www.webcitation.org/query?url=http%3A%2F%2Fwww.islamonline.net%2Far%2FIOLCounsel_C%2F1278406761316%2F1278406720653%2F%D9%87%D9%84-%D9%8A%D8%AC%D9%88%D8%B2-%D8%AA%D8%AD%D8%AF%D9%8A%D8%AF-%D8%B3%D9%86-%D8%B2%D9%88%D8%A7%D8%AC-%D9%84%D9%84%D9%81%D8%AA%D9%8A%D8%A7%D8%AA%D8%9F-&date=2011-02-03 Is it permissible to restrict the age at which girls can marry?]<BR>Submitted by Ahmad, IslamOnline, December 24, 2010|2=The Noble Qur'an has also mentioned the waiting period [i.e. for a divorced wife to remarry] for the wife who has not yet menstruated, saying: "And those who no longer expect menstruation among your women - if you doubt, then their period is three months, and [also for] those who have not menstruated" [Qur'an 65:4]. Since this is not negated later, '''we can take from this verse that it is permissible to have sexual intercourse with a prepubescent girl'''. The Qur'an is not like the books of jurisprudence which mention what the implications of things are, even if they are prohibited. '''It is true that the prophet (PBUH) entered into a marriage contract with A'isha when she was six years old, however he did not have sex with her until she was nine years old''', according to al-Bukhari.}}<br />
<br />
{{Quote|1=[http://www.webcitation.org/61C5nBLpe <!-- original URL http://www.islamweb.net/emainpage/index.php?page=showfatwa&Option=FatwaId&Id=88089 -->Child marriage in Islam]<BR>Islamweb, Fatwa No. 88089, June 24, 2004|2='''Getting married at an early age is something that is confirmed by the book of Allah''', the Sunnah of his Prophet (Sallallahu Alaihi wa Sallam), the consensus of the scholars and the actions of the companions, and the Muslims who came after them. <br />
<br />
Moreover, the interest of Shariah proves it. So the claim that this was abrogated is not correct. And the Hadith did not include that meaning; it just states that a virgin woman is not to be married until consulted. <br />
<br />
The evidence from the Qur'an is: <br />
<br />
1. The saying of Allah: "And those of your women as have passed the age of monthly courses, for them the 'Iddah (prescribed period), if you have doubts (about their periods), is three months, and for those who have no courses [(i.e. they are still immature) their 'Iddah (prescribed period) is three months likewise, except in case of death]". (At-Talaq 65:4)<br />
<br />
So, '''Allah set rulings of marriage, divorce and waiting period for the women who have not yet had menses, i.e. the young girls'''.<br />
<br />
The Iddah (waiting period) does not take place except after marriage.}}<br />
<br />
<br />
<br />
'''Shaykh Muhammad Bin ʿUthaymīn (d.2001)'''{{quote |Shaykh Muhammad ibn ‘Uthaymeen, Majmoo’at As’ilah tahumm al-Usrah al-Muslimah, p. 61-63|Surah al-Talaaq 65:4: <br />
If a woman does not menstruate, either because she is very young or old and past menopause, then her ‘iddah is three months, because Allah says (interpretation of the meaning): “And those of your women as have passed the age of monthly courses, for them the ‘Iddah (prescribed period), if you have doubt (about their periods), is three months; '''and for those who have no courses (i.e. they are still immature)''' their ‘Iddah (prescribed period) is three months likewise.<ref>[http://www.islamqa.com/index.php?ln=eng&ds=qa&QR=12667 The ‘iddah of a woman divorced by talaaq] - Islam Q&A, Fatwa No. 12667</ref>}}<br />
<br />
==Modern Views and Perspectives on the Meaning of Qur'an 65:4==<br />
<br />
===The Qur'an prohibits marriage to pre-pubescent females===<br />
<br />
Some Modern [[dawah|du'aah]] who decry the traditional sources as endorsing pedophilia often take issue with the interpretation of the wording of Qur'an 65:4 in these source. They see the verse as limited to post-pubescent women and not pre-pubescent women (taking as a starting point medieval modes of understanding "adulthood" for women.<ref>{{Cite web| title = Does verse 65:4 encourage child marriage?| author = Abu Amina Elias AKA Justin Parrott| work = Faith in Allah الإيمان بالله "Any practice that causes harm to children is unlawful in Islam."| date = | access-date = 6 January 2022| url = https://www.abuaminaelias.com/verse-65-4-child-marriage/| quote = }}</ref>. <br />
<br />
Qur'an 4:6 is also often leveraged as part of this argument:<br />
<br />
{{Quote|{{Quran|4|6}}|<br />
{{right|وابتلوا اليتامى حتى اذا بلغوا النكاح فان انستم منهم رشدا فادفعوا اليهم اموالهم ولاتاكلوها اسرافا وبدارا ان يكبروا ومن كان غنيا فليستعفف ومن كان فقيرا فلياكل بالمعروف فاذا دفعتم اليهم اموالهم فاشهدوا عليهم وكفى بالله حسيبا<br />
}}<br />
<br />
'''Transliteration:''' Waibtaloo alyatama hatta itha balaghoo aln'''nikaha''' fa-in anastum minhum rushdan faidfaAAoo ilayhim amwalahum wala ta/kulooha israfan wabidaran an yakbaroo waman kana ghaniyyan falyastaAAfif waman kana faqeeran falya/kul bialmaAAroofi fa-itha dafaAAtum ilayhim amwalahum faashhidoo AAalayhim wakafa biAllahi haseeban<br />
<br />
'''Yusuf Ali:''' Make trial of orphans until they reach the age of marriage; if then ye find sound judgment in them, release their property to them; but consume it not wastefully, nor in haste against their growing up. If the guardian is well-off, Let him claim no remuneration, but if he is poor, let him have for himself what is just and reasonable. When ye release their property to them, take witnesses in their presence: But all-sufficient is Allah in taking account. <br />
<br />
'''Pickthal:''' Prove orphans till they reach the marriageable age; then, if ye find them of sound judgment, deliver over unto them their fortune; and devour it not by squandering and in haste lest they should grow up Whoso (of the guardians) is rich, let him abstain generously (from taking of the property of orphans); and whoso is poor let him take thereof in reason (for his guardianship). And when ye deliver up their fortune unto orphans, have (the transaction) witnessed in their presence. Allah sufficeth as a Reckoner.<br />
<br />
'''Shakir:''' And test the orphans until they attain puberty; then if you find in them maturity of intellect, make over to them their property, and do not consume it extravagantly and hastily, lest they attain to full age; and whoever is rich, let him abstain altogether, and whoever is poor, let him eat reasonably; then when you make over to them their property, call witnesses in their presence; and Allah is enough as a Reckoner.}}<br />
<br />
The word [[Nikah]] can have multiple understandings:<br />
<br />
#According to the Islamic Shar'iah, "Nikah" is a technical term, whose Shar'i (Islamic legal) meaning is "the consumation of a marriage through vaginal intercourse" and in many Islamic languages and cultures, such as Urdu speaking Muslims in South Asia, this by extension merely means "(Islamic) marriage." In Arabic, though , ''Zuwaaj'' زواج<ref>[http://www.studyquran.co.uk/28_ZAY.htm Lane's Lexicon - Zay-Waw-Jiim]</ref> is the specific word for just "marriage" (although the contract of marriage which both parties sign is called "'aqd an-nikaah" عقد النكاح), but the Qur'an uses both words in reference to marrying women; Nikaah for human females and Zuwaaj for the Houris.<br />
#The underlying, literal meaning of "Nikaah" in Arabic language is vaginal, "[[Nikah (Sexual Consummation of Marriage)|Sexual Intercourse]]"<br />
<br />
Some modern du'aah use this word "Nikaah" in this verse to mean "marriage" (i.e. till they (the orphans) reach the age of marriage). Their argument is that this verse links the age of "Nikaah" with "becoming sound in Judgement to take care of the property", and thus a child's Nikaah is impossible while a child does not have the sound judgement to take care of his/her property. <br />
<br />
Contrary to these modern opinions, the traditional view of Muslim 'ulamaa' of the last 1400 years was that word "Nikaah" had been used in it's literal meaning here (i.e. reaching the age where they are able to do the sexual intercourse). For futher discussion, see [[Child Marriage in Islamic Law]]. Islamqa.com, one of the largest Fatwa sites on the internet argues for the traditonal view on the verse:<br />
<br />
{{quote|https://islamqa.info/ar/answers/256830/ليس-للنكاح-سن-معين-وبيان-المراد-بقوله-تعالى-حتى-اذا-بلغوا-النكاح|This verse explains that an orphan’s money is given to him/her after they reach puberty and attain sound judgement. What’s meant by sound judgment is sound management of money. This can only happen after puberty. <br />
<br />
“Reaching Nikah” mentioned in the verse means reaching puberty which can be known through signs such as menstruation for females and the growth of pubic hair. The verse used the expression “reaching Nikah” to actually mean “reaching puberty” because in most cases, it’s adults who perform Nikah. But this doesn’t mean that it’s not possible for non-adults to perform Nikah, which is permissible as proven by the Quran, Sunnah and the consensus of scholars. Plus, the same Surah and the same context of verses proves it (the permissibility of child marriage). (The verse that speaks about giving an orphan his money when he/she reaches Nikah is verse no.6) Verse no.3 says: “And if you fear that you shall not be able to deal justly with the orphan girls, then marry (other) women of your choice, two or three, or four but if you fear that you shall not be able to deal justly (with them), then only one or (the captives and the slaves) that your right hands possess. ”. <br />
<br />
This verse proves it’s allowed to marry an orphan. And an orphan cannot be an adult. It’s reported in Sahih Bukhari Hadith no. 2494:<br />
“Narrated Urwah that he asked `Aisha regarding the Verse: 'If you fear that you shall not be able to deal justly with the orphan girls, marry (other) women of your choice.' (4.3) `Aisha said, "It is about an orphan girl under the custody of her guardian who being attracted by her wealth and beauty wants to marry her with Mahr less than other women of her status. So such guardians were forbidden to marry them unless they treat them justly by giving them their full Mahr. Then the people sought the verdict of Allah's Apostle for such cases, whereupon Allah revealed: 'They ask your instruction concerning women..' (4.127) ”<br />
<br />
[[https://sunnah.com/bukhari:6965]]<br />
<br />
Ibn Hajar (d.1449 AD) commented on this Hadith saying: “This shows it’s allowed to marry orphans who haven’t reached puberty. Because after puberty they can’t be called orphans.”<br />
}}<br />
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<br />
Some point out that hadiths seem incompatible with the claim that the age of marriage is linked to reaching sound judgment. At the age of 9, when 'Aisha finally came to the house of Muhammad for the consummation of marriage, still she was not mentally sound enough to look after any property or business. It is evident from the following hadith:<br />
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{{Quote|{{Bukhari|||6130|darussalam}}|Narrated `Aisha:<br />
<br />
I used to play with the dolls in the presence of the Prophet, and my girl friends also used to play with me. When Allah's Messenger (ﷺ) used to enter (my dwelling place) they used to hide themselves, but the Prophet would call them to join and play with me.}}<br />
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According to the schools of Islamic jurisprudence:<br />
<br />
*Most agreed that when a girl reaches puberty, then she herself gets the right to give her consent for a proposed marriage, or to deny the marriage. <br />
*However, the schools of jurisprudence were unanimous that if she is a minor (prepubescent girl), then her father/guardian could wed her to anyone even without her consent<ref>[https://islamqa.info/en/answers/12708/is-it-acceptable-to-marry-a-girl-who-has-not-yet-started-her-menses The scholars are unanimously agreed that a father may marry off his young daughter without consulting her. Fatwa Website Islam Q&A.]</ref>. <br />
*Some schools held that even post-pubescent girls could be compelled to marry by their fathers if they were virgins.<br />
*According to the Hanafi school, if she is a prepubescent and also an orphan, then her guardian has the right to contract her in marriage.<br />
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Hanafis took the latter view based on their interpretation of {{Quran|4|3}} and {{Quran|4|127}} combined with their assumption that the term orphan was not applied to girls over the age of puberty: <br />
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{{Quote|{{Quran|4|127}}|You also read them (the guardians) in the Book concerning orphaned women (in your charge) '''to whom you deny their ordained rights and yet wish to take them in marriage''', as well as in respect of helpless children, that you should be just in the matter of orphans." The good you do is known to God.}}<br />
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For more detail see also the articles [[Forced Marriage]] and [[Child Marriage in Islamic Law]].<br />
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The following hadith concerns guardians who wish to wed orphans in their care: <br />
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{{Quote|{{Bukhari|||5064|darussalam}}|Narrated 'Urwa:<br />
<br />
that he asked `Aisha about the Statement of Allah: 'If you fear that you shall not be able to deal justly with the orphan girls, then marry (other) women of your choice, two or three or four; but if you fear that you shall not be able to deal justly (with them), then only one, or (the captives) that your right hands possess. That will be nearer to prevent you from doing injustice.' (4.3) `Aisha said, "O my nephew! '''(This Verse has been revealed in connection with) an orphan girl under the guardianship of her guardian who is attracted by her wealth and beauty and intends to marry her with a Mahr less than what other women of her standard deserve. So they (such guardians) have been forbidden to marry them unless they do justice to them and give them their full Mahr''', and they are ordered to marry other women instead of them."}}<br />
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On the above basis a prepubescent girl is practically at the mercy of her guardian, and he could marry her to himself, even without her consent, and even for very little Mahr price. <br />
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The Tafsir's give the following understanding of a related verse, {{Quran|4|6}}:<br />
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{{quote|1=[http://tafsir.com/default.asp?sid=4&tid=10463 Giving Back the Property of the Orphans When They Reach Adulthood (Qur'an 4:6)]<BR>Tafsir Ibn Kathir|2=<br />
'''Giving Back the Property of the Orphans When They Reach Adulthood'''<br />
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Allah said,<br />
{{right|<br />
[وَابْتَلُواْ الْيَتَـمَى]<br />
}}<br />
(And test orphans) meaning, test their intelligence, as Ibn `Abbas, Mujahid, Al-Hasan, As-Suddi and Muqatil bin Hayyan stated.<br />
{{right|<br />
[حَتَّى إِذَا بَلَغُواْ النِّكَاحَ]<br />
}}<br />
(until they reach the age of marriage), the age of puberty, according to Mujahid. The age of puberty according to the majority of scholars comes when the child has a wet dream. In his Sunan, Abu Dawud recorded that `Ali said, "I memorized these words from the Messenger of Allah ,<br />
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«لَا يُتْمَ بَعْدَ احْتِلَامٍ، وَلَا صُمَاتَ يَوْمٍ إِلَى اللَّيْل»<br />
}}<br />
(There is no orphan after the age of puberty nor vowing to be silent throughout the day to the night.) In another Hadith, `A'ishah and other Companions said that the Prophet said,<br />
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«رُفِعَ الْقَلَمُ عَنْ ثَلَاثَةٍ، عَنِ الصَّبِيِّ حَتَّى يَحْتَلِمَ، وَعَنِ النَّائِمِ حَتَّى يَسْتَيْقِظَ، وَعَنِ الْمَجْنُونِ حَتَّى يُفِيق»<br />
}}<br />
s(The pen does not record the deeds of three persons: the child until the age of puberty, the sleeping person until waking up, and the senile until sane.) Or, the age of fifteen is considered the age of adolescence. In the Two Sahihs, it is recorded that Ibn `Umar said, "I was presented in front of the Prophet on the eve of the battle of Uhud, while I was fourteen years of age, and he did not allow me to take part in that battle. But I was presented in front of him on the eve of the battle of Al-Khandaq (The Trench) when I was fifteen years old, and he allowed me (to join that battle).'' `Umar bin `Abdul-`Aziz commented when this Hadith reached him, "This is the difference between a child and an adult.'' There is a difference of opinion over whether pubic hair is considered a sign of adulthood, and the correct opinion is that it is. The Sunnah supports this view, according to a Hadith collected by Imam Ahmad from `Atiyah Al-Qurazi who said, We were presented to the Prophet on the day of Qurizah, whoever had pubic hair was killed, whoever did not was left free to go, I was one of those who did not, so I was left free.'' The Four Sunan compilers also recorded similar to it. At-Tirmidhi said, "Hasan Sahih.'' Allah's statement,<br />
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[فَإِنْ ءَانَسْتُمْ مِّنْهُمْ رُشْداً فَادْفَعُواْ إِلَيْهِمْ أَمْوَلَهُمْ]<br />
}}<br />
(if then you find sound judgment in them, release their property to them,) Sa`id bin Jubayr said that this portion of the Ayah means, when you find them to be good in the religion and wise with their money. Similar was reported from Ibn `Abbas, Al-Hasan Al-Basri and others among the Imams. The scholars of Fiqh stated that when the child becomes good in the religion and wise concerning with money, then the money that his caretaker was keeping for him should be surrendered to him.}}<br />
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{{quote|1=[http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=4&tAyahNo=6&tDisplay=yes&UserProfile=0&LanguageId=2 Qur'an 4:6]<BR>Tafsir al-Jalalayn|2=<br />
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{ وَٱبْتَلُواْ ٱلْيَتَامَىٰ حَتَّىٰ إِذَا بَلَغُواْ النِّكَاحَ فَإِنْ آنَسْتُمْ مِّنْهُمْ رُشْداً فَٱدْفَعُواْ إِلَيْهِمْ أَمْوَالَهُمْ وَلاَ تَأْكُلُوهَآ إِسْرَافاً وَبِدَاراً أَن يَكْبَرُواْ وَمَن كَانَ غَنِيّاً فَلْيَسْتَعْفِفْ وَمَن كَانَ فَقِيراً فَلْيَأْكُلْ بِٱلْمَعْرُوفِ فَإِذَا دَفَعْتُمْ إِلَيْهِمْ أَمْوَالَهُمْ فَأَشْهِدُواْ عَلَيْهِمْ وَكَفَىٰ بِٱللَّهِ حَسِيباً }<br />
}}<br />
Try, test, well the orphans, before reaching maturity with regard [the duties of] religion and [before] they can [legally] manage their own affairs, until they reach the age of marrying, that is, until they have become eligible for it through puberty or [legal] age, which, according to al-Shāfi‘ī, is the completion of fifteen years; then, if you perceive in them maturity, that is, right [judgement] in matters of religion and their property, deliver their property to them; consume it not, O guardians, wastefully, without due merit, and in haste, that is, hastening to expend it, fearing, lest they should grow up, and become mature, at which time you will be obliged to hand it over to them. If any man, who is a guardian, is rich, let him be abstinent, that is, let him abstain from the orphan’s property and refrain from consuming it; if he is poor, let him consume, of it, honourably, that is, in line with the wage for his work. And when you deliver to them, the orphans, their property, take witnesses over them, that they have received it and that you are absolved [of the obligation], so that if any dispute occurs, you are able to refer to a clear proof: this is a command [intended] for guidance. God suffices as a reckoner, as a guardian of His creatures’ deeds and as a reckoner of these [deeds] (the bā’ [in bi’Llāhi] is extra).}}<br />
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{{quote|1=[http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=73&tSoraNo=4&tAyahNo=6&tDisplay=yes&UserProfile=0&LanguageId=2 Qur'an 4:6]<BR>Tafsîr Ibn Abbas|2=<br />
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{ وَٱبْتَلُواْ ٱلْيَتَامَىٰ حَتَّىٰ إِذَا بَلَغُواْ النِّكَاحَ فَإِنْ آنَسْتُمْ مِّنْهُمْ رُشْداً فَٱدْفَعُواْ إِلَيْهِمْ أَمْوَالَهُمْ وَلاَ تَأْكُلُوهَآ إِسْرَافاً وَبِدَاراً أَن يَكْبَرُواْ وَمَن كَانَ غَنِيّاً فَلْيَسْتَعْفِفْ وَمَن كَانَ فَقِيراً فَلْيَأْكُلْ بِٱلْمَعْرُوفِ فَإِذَا دَفَعْتُمْ إِلَيْهِمْ أَمْوَالَهُمْ فَأَشْهِدُواْ عَلَيْهِمْ وَكَفَىٰ بِٱللَّهِ حَسِيباً }<br />
}}<br />
(Prove orphans) test the intelligence of orphans (till they reach the marriageable age) the age of puberty; (then, if ye find them of) if you see that they possess (sound judgement) righteousness in Religion and a tendency to protect their wealth, (deliver over unto them their fortune) then give their wealth which is with you; (and devour it not squandering) it in transgression and unlawfully (and in haste) in haste lest the orphan grows older and consumes it little by little (lest they should grow up) for fear that they grow older and stop you from devouring their wealth. (Whoso (of the guardians) is rich) and needs not the orphan's wealth, (let him abstain generously) because of his richness from taking of the property of orphans, nor should he diminish anything from their wealth; (and whoso is poor) and needy (let him take thereof in reason (for his guardianship)) in measure, such that he is not in need for the wealth of orphans; it is also said that this means: he should take from the wealth of orphans in proportion with the measure of his work regarding this wealth; and it is also said that this means: he can take from the wealth of orphans as a loan to be paid back. (And when ye deliver up their fortune unto orphans) when they reach the legal age, (have (the transaction) witnessed in their presence) when you deliver it to them. (Allah sufficeth as a Reckoner) Allah suffices as a witness. This verse was revealed about Thabit Ibn Rifa'ah al-Ansari.}}<br />
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{{quote|1=[http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=86&tSoraNo=4&tAyahNo=6&tDisplay=yes&UserProfile=0&LanguageId=2 Qur'an 4:6]<BR>Al-Wahidi, Asbab Al-Nuzul|2=<br />
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{ وَٱبْتَلُواْ ٱلْيَتَامَىٰ حَتَّىٰ إِذَا بَلَغُواْ النِّكَاحَ فَإِنْ آنَسْتُمْ مِّنْهُمْ رُشْداً فَٱدْفَعُواْ إِلَيْهِمْ أَمْوَالَهُمْ وَلاَ تَأْكُلُوهَآ إِسْرَافاً وَبِدَاراً أَن يَكْبَرُواْ وَمَن كَانَ غَنِيّاً فَلْيَسْتَعْفِفْ وَمَن كَانَ فَقِيراً فَلْيَأْكُلْ بِٱلْمَعْرُوفِ فَإِذَا دَفَعْتُمْ إِلَيْهِمْ أَمْوَالَهُمْ فَأَشْهِدُواْ عَلَيْهِمْ وَكَفَىٰ بِٱللَّهِ حَسِيباً }<br />
}}<br />
(Prove orphans…) [4:6]. This was revealed about Thabit ibn Rifa‘ah and his uncle. Rifa‘ah died when his son Thabit was very young. The uncle of Thabit went to the Messenger of Allah, Allah bless him and give him peace, and said: “The son of my brother is an orphan under my care, what is lawful for me from his wealth? And when should I give him back his wealth?” And so Allah, exalted is He, revealed this verse.}}<br />
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===The Arabic word “Nisaa'” does not refer to young females===<br />
<br />
Some defenders of the Qur'an, speaking in English, claim that the Qur'an only uses the word ''Nisaa''' to refer to mature, adult women, therefore 65:4 cannot be talking about pre-pubescent females.<ref>{{Cite web| title = Quran 65:4 – The Child Marriage Claim| author = Kaleef K. Karim| work = Discover The Truth| date = | access-date = 6 January 2022| url = https://discover-the-truth.com/2016/03/12/quran-654-the-child-marriage-claim/| quote = that the Arabic word ‘Nisa’ could also refer to ‘female children’. Let us take a look in Arabic-English dictionaries. The Arabic word ‘Nisa’ has been used 59 times in the Quran. Not once has the word ‘Nisa’ been used for a ‘child(ren)’, it has always referred to mature adult women. Dr. Rohi Baalbaki, says in Al-Mawrid: A modern Arabic-English Dictionary:}}</ref> <br />
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Critics argue that this linguistic argument does not hold water, even just on the basis of the Qur'an itself as a text. The word merely means "women/females" and can refer to mixed groups of women of various ages, as the English "female" or "women." Here are some verses that use the word ''"nisaa'"'':<br />
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{{Quote|{{Quran|2|49}}|وَإِذْ نَجَّيْنَٰكُم مِّنْ ءَالِ فِرْعَوْنَ يَسُومُونَكُمْ سُوٓءَ ٱلْعَذَابِ يُذَبِّحُونَ أَبْنَآءَكُمْ وَيَسْتَحْيُونَ نِسَآءَكُمْ ۚ وَفِى ذَٰلِكُم بَلَآءٌ مِّن رَّبِّكُمْ عَظِيمٌ<br />
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'''Transliteration:''' ''Waith najjaynakum min ali firawna yasoomoonakum sooa alAAathabi yuthabbihoona abnaakum wayastahyoona '''Nisaa''''akum wafee thalikum balaon min rabbikum AAatheemun''<BR><BR><br />
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'''Yusuf Ali:''' And remember, We delivered you from the people of Pharaoh: They set you hard tasks and punishments, slaughtered your sons and let your women-folk live; therein was a tremendous trial from your Lord.}}<br />
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{{Quote|{{Quran|7|127}}|وَقَالَ ٱلْمَلَأُ مِن قَوْمِ فِرْعَوْنَ أَتَذَرُ مُوسَىٰ وَقَوْمَهُۥ لِيُفْسِدُوا۟ فِى ٱلْأَرْضِ وَيَذَرَكَ وَءَالِهَتَكَ ۚ قَالَ سَنُقَتِّلُ أَبْنَآءَهُمْ وَنَسْتَحْىِۦ نِسَآءَهُمْ وَإِنَّا فَوْقَهُمْ قَٰهِرُونَ<br />
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'''Transliteration:''' ''Waqala almalao min qawmi firawna atatharu moosa waqawmahu liyufsidoo fee alardi wayatharaka waalihataka qala sanuqattilu abnaahum wanastahyee '''Nisaa''''ahum wainna fawqahum qahiroona'' <BR><BR><br />
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'''Yusuf Ali:''' Said the chiefs of Pharaoh’s people: “Wilt thou leave Moses and his people, to spread mischief in the land, and to abandon thee and thy gods?” He said: “Their male children will we slay; (only) their females will we save alive; and we have over them (power) irresistible."}}<br />
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{{Quote|{{Quran|7|141}}|وَإِذْ أَنجَيْنَٰكُم مِّنْ ءَالِ فِرْعَوْنَ يَسُومُونَكُمْ سُوٓءَ ٱلْعَذَابِ ۖ يُقَتِّلُونَ أَبْنَآءَكُمْ وَيَسْتَحْيُونَ نِسَآءَكُمْ ۚ وَفِى ذَٰلِكُم بَلَآءٌ مِّن رَّبِّكُمْ عَظِيمٌ<br />
<br />
'''Transliteration:''' ''Waith anjaynakum min ali firawna yasoomoonakum sooa alAAathabi yuqattiloona abnaakum wayastahyoona '''Nisaa''''akum wafee thalikum balaon min rabbikum AAatheemun''<BR><BR><br />
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'''Yusuf Ali:''' And remember we rescued you from Pharaoh’s people, who afflicted you with the worst of penalties, who slew your male children and saved alive your females: in that was a momentous trial from your Lord.}}<br />
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{{Quote|{{Quran|14|6}}|وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِ ٱذْكُرُوا۟ نِعْمَةَ ٱللَّهِ عَلَيْكُمْ إِذْ أَنجَىٰكُم مِّنْ ءَالِ فِرْعَوْنَ يَسُومُونَكُمْ سُوٓءَ ٱلْعَذَابِ وَيُذَبِّحُونَ أَبْنَآءَكُمْ وَيَسْتَحْيُونَ نِسَآءَكُمْ ۚ وَفِى ذَٰلِكُم بَلَآءٌ مِّن رَّبِّكُمْ عَظِيمٌ<br />
<br />
'''Transliteration:''' ''Waith qala moosa liqawmihi othkuroo niAAmata Allahi AAalaykum ith anjakum min ali firawna yasoomoonakum sooa alAAathabi wayuthabbihoona abnaakum wayastahyoona '''Nisaa''''akum wafee thalikum balaon min rabbikum AAatheemun''<BR><BR><br />
<br />
'''Yusuf Ali:''' Remember! Moses said to his people: “Call to mind the favour of Allah to you when He delivered you from the people of Pharaoh: they set you hard tasks and punishments, slaughtered your sons, and let your females live: therein was a tremendous trial from your Lord.}}<br />
<br />
{{Quote|{{Quran|40|25}}|فَلَمَّا جَآءَهُم بِٱلْحَقِّ مِنْ عِندِنَا قَالُوا۟ ٱقْتُلُوٓا۟ أَبْنَآءَ ٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ وَٱسْتَحْيُوا۟ نِسَآءَهُمْ ۚ وَمَا كَيْدُ ٱلْكَٰفِرِينَ إِلَّا فِى ضَلَٰلٍ<br />
<br />
'''Transliteration:''' ''Falamma jaahum bialhaqqi min AAindina qaloo oqtuloo abnaa allatheena amanoo maAAahu waistahyoo '''Nisaa''''ahum wama kaydu alkafireena illa fee dalalin''<BR><BR><br />
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'''Yusuf Ali:''' Now, when he came to them in Truth, from Us, they said, "Slay the sons of those who believe with him, and keep alive their females," but the plots of Unbelievers (end) in nothing but errors (and delusions)!...}}<br />
<br />
In the above verses, the word ''"Nisaa'"'' is referring to female infants. The biblical original of this story, which the Qur'an relies upon and which commentary on the Qur'an confirms in this case, <br />
<br />
{{Quote|1=[http://www.biblegateway.com/passage/?search=Exodus%201:15-16;&version=49; Exodus 1:15-16]|2=<br />
<br />
וַיֹּ֨אמֶר֙ מֶ֣לֶךְ מִצְרַ֔יִם לַֽמְיַלְּדֹ֖ת הָֽעִבְרִיֹּ֑ת אֲשֶׁ֨ר שֵׁ֤ם הָֽאַחַת֙ שִׁפְרָ֔ה וְשֵׁ֥ם הַשֵּׁנִ֖ית פּוּעָֽה:וַיֹּ֗אמֶר בְּיַלֶּדְכֶן֙ אֶת־הָ֣עִבְרִיּ֔וֹת וּרְאִיתֶ֖ן עַל־הָֽאָבְנָ֑יִם אִם־בֵּ֥ן הוּא֙ וַֽהֲמִתֶּ֣ן אֹת֔וֹ וְאִם־בַּ֥ת הִ֖וא וָחָֽיָה:<br />
<br />
<br />
''"And the king of Egypt spoke to the Hebrew midwives, of whom the name of the one was Shiphrah, and the name of the other Puah; and he said: ‘When ye do the office of a midwife to the Hebrew women, ye shall look upon the birthstool: if it be a son, then ye shall kill him; but if it be a daughter, then she shall live.’''}}<br />
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{{Quote|1=[http://www.biblegateway.com/passage/?search=Exodus%201:22;&version=49; Exodus 1:22]|2=<br />
כבוַיְצַ֣ו פַּרְעֹ֔ה לְכָל־עַמּ֖וֹ לֵאמֹ֑ר כָּל־הַבֵּ֣ן הַיִּלּ֗וֹד הַיְאֹ֨רָה֙ תַּשְׁלִיכֻ֔הוּ וְכָל־הַבַּ֖ת תְּחַיּֽוּן:<br />
<br />
<br />
''And Pharaoh charged all his people, saying: ‘Every son that is born ye shall cast into the river, and every daughter ye shall save alive.''}}<br />
<br />
The word used for daughter in Hebrew here is "bat" בַּ֥ת which is cognate with the Arabic bint/ibnah بنت/إبتة also meaning "daughter" in that language. <br />
<br />
Moreover, the Quran used the expression “Nisaa’ orphans” to mean “female orphans”. Orphans cannot be adults which means non-adults can be included in the word Nisaa’. <br />
<br />
{{Quote|{{Quran|4|127}}|{{right|<br />
ويستفتونك في النساء قل الله يفتيكم فيهن ومايتلى عليكم في الكتاب في يتامى النساء اللاتي لاتؤتونهن ماكتب لهن وترغبون ان تنكحوهن والمستضعفين من الولدان وان تقوموا لليتامى بالقسط وماتفعلوا من خير فان الله كان به عليما }}<br />
<br />
'''Pickthaal:''' ''They consult thee concerning women. Say: Allah giveth you decree concerning them, and the Scripture which hath been recited unto you (giveth decree), concerning female orphans and those unto whom ye give not that which is ordained for them though ye desire to marry them, and (concerning) the weak among children, and that ye should deal justly with orphans. Whatever good ye do, lo! Allah is ever Aware of it.'' <br />
<br />
}}<br />
<br />
<br /><br />
<br />
===65.4 talks only of the 'Iddah and not of sexual activity===<br />
<br />
One point of focus for modern commentators, seeking to defend the Qur'an from the charge of endorsing pedophilia, is that 65:4 does not explicitly discuss consummation or other sexual activity in regards to any of the females discussed in the verse; it merely sets the prescribed 'Iddah required for each.<ref>{{Cite web| title = Quran 65:4 – The Child Marriage Claim| author = | work = Discover The Truth| date = | access-date = 6 January 2022| url = https://discover-the-truth.com/2016/03/12/quran-654-the-child-marriage-claim/| quote = }}</ref><br />
<br />
Critics point out that the 'iddah (prescribed waiting period) for females is required after a divorce or widowing ({{Quran|2|228}), so that a child's father can be correctly identified. In addition to multiple tafsir and hadith traditions on 65:4, this is also established in Qur'an 33:49: <br />
<br />
<br /><br />
{{Quote|{{Quran|33|49}}|<br />
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا نَكَحْتُمُ ٱلْمُؤْمِنَٰتِ ثُمَّ طَلَّقْتُمُوهُنَّ مِن قَبْلِ أَن تَمَسُّوهُنَّ فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَهَا ۖ فَمَتِّعُوهُنَّ وَسَرِّحُوهُنَّ سَرَاحًا جَمِيلًا<br />
<br />
O You who have believed, when you marry believing women and then divorce them before you have touched them, then there is not for you any waiting period to count concerning them. So provide for them and give them a gracious release.}}<br />
<br />
The tafsirs further expound on the meaning of the 'iddah according to this verse:<br />
<br />
{{Quote|1=[http://m.qtafsir.com/Surah-Al-Ahzab/A-Gift-and-no-Iddah-for-Wome--- A Gift and no (Iddah) for Women Who are divorced before Consummation of the Marriage (Qur'an 33:49)]<BR>Tafsir Ibn Kathir|2= {{right|<br />
(يأَيُّهَا الَّذِينَ ءَامَنُواْ إِذَا نَكَحْتُمُ الْمُؤْمِنَـتِ ثُمَّ طَلَّقْتُمُوهُنَّ مِن قَبْلِ أَن تَمَسُّوهُنَّ فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَهَا فَمَتِّعُوهُنَّ وَسَرِّحُوهُنَّ سَرَاحاً جَمِيلاً)}}<br />
<br />
49. O you who believe! When you marry believing women, and then divorce them before you have sexual intercourse with them, no `Iddah have you to count in respect of them. So, give them a present, and set them free in a handsome manner.)<br />
<br />
This Ayah contains many rulings, including the use of the word Nikah for the marriage contract alone. There is no other Ayah in the Qur'an that is clearer than this on this point. It also indicates that it is permissible to divorce a woman before consummating the marriage with her.<br />
{{right|<br />
(الْمُؤْمِنَـتِ)<br />
}}<br />
(believing women)<br />
This refers to what is usually the case, although there is no difference between a believing (Muslim) woman and a woman of the People of the Book in this regard, according to scholarly consensus. Ibn `Abbas, may Allah be pleased with him, Sa`id bin Al-Musayyib, Al-Hasan Al-Basri, `Ali bin Al-Husayn Zayn-ul-`Abidin and a group of the Salaf took this Ayah as evidence that divorce cannot occur unless it has been preceded by marriage, because Allah says,<br />
{{right|<br />
(إِذَا نَكَحْتُمُ الْمُؤْمِنَـتِ ثُمَّ طَلَّقْتُمُوهُنَّ)<br />
}}<br />
(When you marry believing women, and then divorce them) <br />
<br />
The marriage contract here is followed by divorce, which indicates that the divorce cannot be valid if it comes first. Ibn Abi Hatim recorded that Ibn `Abbas, may Allah be pleased with him, said, "If someone were to say, `every woman I marry will ipso facto be divorced,' this does not mean anything, because Allah says:<br />
{{right|<br />
(يأَيُّهَا الَّذِينَ ءَامَنُواْ إِذَا نَكَحْتُمُ الْمُؤْمِنَـتِ ثُمَّ طَلَّقْتُمُوهُنَّ)<br />
}}<br />
(O you who believe! When you marry believing women, and then divorce them....).'' It was also reported that Ibn `Abbas, may Allah be pleased with him, said: "Allah said,<br />
{{right|<br />
(إِذَا نَكَحْتُمُ الْمُؤْمِنَـتِ ثُمَّ طَلَّقْتُمُوهُنَّ)<br />
}}<br />
(When you marry believing women, and then divorce them.) Do you not see that divorce comes after marriage'' A Hadith to the same effect was recorded from `Amr bin Shu`ayb from his father from his grandfather, who said: "The Messenger of Allah said:<br />
{{right|<br />
«لَا طَلَاقَ لِابْنِ آدَمَ فِيمَا لَا يَمْلِك»<br />
}}<br />
(There is no divorce for the son of Adam with regard to that which he does not possess.) This was recorded by Ahmad, Abu Dawud, At-Tirmidhi and Ibn Majah. At-Tirmidhi said, "This is a Hasan Hadith, and it is the best thing that has been narrated on this matter.'' It was also recorded by Ibn Majah from `Ali and Al-Miswar bin Makhramah, may Allah be pleased with them, that the Messenger of Allah said:<br />
{{right|<br />
«لَا طَلَاقَ قَبْلَ نِكَاح»<br />
}}<br />
(There is no divorce before marriage.)<br />
{{right|<br />
(فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَهَا)<br />
}}<br />
(no `Iddah have you to count in respect of them.) This is a command on which the scholars are agreed, that if a woman is divorced before the marriage is consummated, she does not have to observe the `Iddah (prescribed period for divorce) and she may go and get married immediately to whomever she wishes. The only exception in this regard is a woman whose husband died, in which case she has to observe an `Iddah of four months and ten days even if the marriage was not consummated. This is also according to the consensus of the scholars.<br />
{{right|<br />
(فَمَتِّعُوهُنَّ وَسَرِّحُوهُنَّ سَرَاحاً جَمِيلاً)<br />
}}<br />
(So, give them a present, and set them free in a handsome manner.) The present here refers to something more general than half of the named dowery or a special gift that has not been named. Allah says:<br />
{{right|<br />
(وَإِن طَلَّقْتُمُوهُنَّ مِن قَبْلِ أَن تَمَسُّوهُنَّ وَقَدْ فَرَضْتُمْ لَهُنَّ فَرِيضَةً فَنِصْفُ مَا فَرَضْتُمْ)<br />
}}<br />
(And if you divorce them before you have touched (had a sexual relation with) them, and you have fixed unto them their due (dowery) then pay half of that) (2:237). And Allah says:<br />
{{right|<br />
(لاَّ جُنَاحَ عَلَيْكُمْ إِن طَلَّقْتُمُ النِّسَآءَ مَا لَمْ تَمَسُّوهُنَّ أَوْ تَفْرِضُواْ لَهُنَّ فَرِيضَةً وَمَتِّعُوهُنَّ عَلَى الْمُوسِعِ قَدَرُهُ وَعَلَى الْمُقْتِرِ قَدْرُهُ مَتَـعاً بِالْمَعْرُوفِ حَقًّا عَلَى الْمُحْسِنِينَ)<br />
}}<br />
(There is no sin on you, if you divorce women while yet you have not touched them, nor fixed unto them their due (dowery). But bestow on them gift, the rich according to his means, and the poor according to his means, a gift of reasonable amount is a duty on the doers of good.) (2:236) pIn Sahih Al-Bukhari, it was recorded that Sahl bin Sa`d and Abu Usayd, may Allah be pleased with them both, said, "The Messenger of Allah married Umaymah bint Sharahil, and when she entered upon him he reached out his hand towards her, and it was as if she did not like that, so he told Abu Usayd to give her two garments.'' `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, said "If the dowery had been named, she would not be entitled to more than half, but if the dowery is not been named, he should give her a gift according to his means, and this is the "handsome manner.''}}<br />
<br />
{{Quote|1=[https://www.altafsir.com/tafasir.asp?tmadhno=0&ttafsirno=74&tsorano=33&tayahno=49&tdisplay=yes&userprofile=0&languageid=2 (Qur'an 33:49)]<BR>Tafsir al-Jalalayn|2= {{right|<br />
(يٰأَيُّهَا ٱلَّذِينَ آمَنُوۤاْ إِذَا نَكَحْتُمُ ٱلْمُؤْمِنَاتِ ثُمَّ طَلَّقْتُمُوهُنَّ مِن قَبْلِ أَن تَمَسُّوهُنَّ فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَهَا فَمَتِّعُوهُنَّ وَسَرِّحُوهُنَّ سَرَاحاً جَمِيلاً)<br />
}}<br />
O you who believe if you marry believing women and then divorce them before you have touched them (read tamassūhunna or tumāsūhunna) that is, before you have copulated with them, there shall be no [waiting] period for you to reckon against them, [no] waiting period [needed to preclude pregnancy] or otherwise. But provide for them, give them what they can use for [securing] comforts, in cases where no dowry has been fixed for them; otherwise theirs is to retain half of what was fixed, but no more — this is what Ibn ‘Abbās said and it is [the opinion] followed by al-Shāfi‘ī’; and release them in a gracious manner, leave them be without [the intention to cause them any] harm.}}<br />
<br />
{{Quote|1=[https://www.altafsir.com/tafasir.asp?tmadhno=0&ttafsirno=73&tsorano=33&tayahno=49&tdisplay=yes&userprofile=0&languageid=2 Qur'an 33:49]<BR>Tafsir 'Ibn Abbas|2= {{right|<br />
(يٰأَيُّهَا ٱلَّذِينَ آمَنُوۤاْ إِذَا نَكَحْتُمُ ٱلْمُؤْمِنَاتِ ثُمَّ طَلَّقْتُمُوهُنَّ مِن قَبْلِ أَن تَمَسُّوهُنَّ فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَهَا فَمَتِّعُوهُنَّ وَسَرِّحُوهُنَّ سَرَاحاً جَمِيلاً)<br />
}}<br />
(O ye who believe! If ye wed believing women) without naming the amount of their dowry (and divorce them before ye have touched them) before you had sexual intercourse with them, (then there is no period that ye should reckon) by counting the months or the periods of menstruation. (But content them) as is due by divorce by giving them at least a scarf or shawl (and release them handsomely) divorce them without any harm done to them.}}<br />
<br />
This verse effectively removes the apologist's objection to Qur'an 65.4 as we see clearly that if a man has not consummated his marriage with his wife then she does not need to observe an 'iddah. If Qur'an 65.4 specifies that pre-pubescent females must observe a 3 month 'iddah then clearly sexual intercourse is halal to Allah.<br />
<br />
===This verse is only talking about adult women who don't know if they are pregnant or whose menstruation is interrupted by illness===<br />
<br />
The very reason 65:4 was revealed in the first place, was as a clarification to an existing verse. The Quran had already stated that women must wait 3 menstrual periods before they can end the 'iddat and be free to marry again. This is in Qur'an 2:228:<br />
<br />
{{quote|{{Quran|2|228}}|'''And the divorced women should keep themselves in waiting for three courses; and it is not lawful for them that they should conceal what Allah has created in their wombs''', if they believe in Allah and the last day; and their husbands have a better right to take them back in the meanwhile if they wish for reconciliation; and they have rights similar to those against them in a just manner, and the men are a degree above them, and Allah is Mighty, Wise. }}<br />
<br />
However, after this, Muslim men went to Muhammad to ask about those who did not presently have their menses - how do they measure the 'iddat in those cases? It is in this circumstance that Allah sent down the clarification (65:4) for the three groups of women that did not have menstruation, therefore they could not wait the '3 menstrual cycles' as mandated by Qur'an 2:228.<br />
<br />
Critics point out that those who make this claim are ignoring what all of their own scholars have said about 65:4; that it is referring to the peri-menopausal and post menopausal women, the pre-pubescent girls and the pregnant women. The women who are pre-menopausal are told in Qur'an 2:228 that they must wait 3 menstrual cycles, leaving the apologetic interpretation without a clear rationale.<br />
<br />
===This verse is applied to unconsummated widows===<br />
<br />
Another claim is that Qur'an 65:4 doesn't necessarily mean that Muslim men can have sex with pre-pubescent females because there may be cases where a man has married a pre-pubescent female, but while waiting for her to attain menstruation before consummating the marriage, he died. The 'iddah could be referring to a situation such as this. <br />
<br />
Critics counter that this claim is invalid because the Qur'an specifies the 'iddah for ''all'' widows to be 4 months and 10 days; in Qur'an 2:234:<br />
<br />
{{Quote|{{Quran|2|234}}|And (as for) those of you who die and leave wives behind, they should keep themselves in waiting for four months and ten days; then when they have fully attained their term, there is no blame on you for what they do for themselves in a lawful manner; and Allah is aware of what you do.}}<br />
<br />
Since the 'Iddah specified in Qur'an 65.4 is for a different amount of time, this situation would not seem to be the subject of 65:4. <br />
<br />
<br /><br />
==See Also==<br />
<br />
*[[Child Marriage in Islamic Law]]<br />
*[[Forced Marriage]]<br />
*[[Child Marriage in the Muslim World]]<br />
<br />
==External Links==<br />
<br />
*[http://www.answering-islam.org/Quran/Versions/065.004.html Marriage to Minors: Surah At-Talaq (65:4)] - ''Answering Islam''<br />
*[https://www.youtube.com/watch?v=mI5K3SnOjoo Does the Quran Promote Pedophilia? Mohammed Hijab Says "Yes!"] - ''David Wood''<br />
{{Translation-links-english|[[Pedophilie_dans_le_Coran|French]]}}<br />
<br />
==References==<br />
{{Reflist|30em}}<br />
<br />
[[Category:Qur'an]]<br />
[[Category:Shariah (Islamic Law)]]<br />
[[Category:Child Marriage]]<br />
[[Category:Human rights]]<br />
[[Category:Marriage]]<br />
[[Category:Women]]<br />
[[Category:Criticism of Islam]]<br />
[[Category:Apologetics]]<br />
[[Category:Tafsir]]</div>SOShttps://wikiislamica.net/index.php?title=Le_Mariage_d%27enfants_dans_le_coran&diff=138072Le Mariage d'enfants dans le coran2024-03-30T06:47:35Z<p>SOS: </p>
<hr />
<div>{{QualityScore|Lead=4|Structure=3|Content=3|Language=4|References=2}}<br />
<br />
Le sujet du mariage des enfants en soi n'est jamais abordé dans le Coran. Pourtant, les savants étaient plus ou moins unanimes pour dire que le Coran traite indirectement du sujet. Le Coran établit des règles strictes concernant la durée pendant laquelle une femme doit attendre entre la fin d'un mariage et le début d'un autre. Le but de cela dans une société prémoderne et patriarcale était de s'assurer qu'une femme ne se marie pas avec un nouvel homme alors qu'elle est enceinte de son dernier mari et n'impute pas la paternité de son bébé au mauvais mari. Conformément à ces règles, le [[Qur'an|Coran 2:228]] stipule une période d'attente ([['Iddah|'Iddah]]) ode 3 mois après le divorce, tandis que le [[Qur'an|Coran 33:49]] indique qu'aucune période d'attente n'est prescrite pour une femme qui n'a pas eu de contact intime avec son mari. Cependant, le Coran clarifie également un certain nombre d'autres scénarios dans le verset [[Qur'an|65:4 du Coran]], notamment qu'il existe également une période d'attente de 3 mois pour "celles qui n'ont pas eu leurs règles". <br />
<br />
This has been interpreted in the Islamic tradition to mean that the [[Qur'an]] supports marrying prepubescent girls. Jurists were unanimous that a father could contract his child in marriage at any age, while the family was to hand over the daughter to her husband for consummation when she could physically tolerate intercourse without physical harm (see [[Child Marriage in Islamic Law]]). Some Quran commentators and modernist Muslims mention opinions that {{Quran|65|4}} may refer rather to women whose menstruation has been interrupted (for example, due to illness) and interpret the Quran as sanctioning marriage only with those who have reached puberty.<br />
<br />
Today, [[w:Marriageable_age|many modern Muslim countries]] have legislated to raise the minimum age of marriage, in many cases to the age of 16 or 18 for girls (though often with loopholes or with ineffective enforcement) and to prevent forced marriage, often in the face of opposition from Islamic scholars. Many Muslim campaign groups and charities have been involved in this process and continue to offer help to those at risk (see the article [[Forced Marriage]] which includes sources of help).<ref>For example [https://www.mwnuk.co.uk/Forced_Marriage_7_factsheets.php Muslim Women's Network UK] and [https://preventforcedmarriage.org/forced-marriage-overseas-pakistan/ Tahirih Justice Center Forced Marriage Initiative]</ref> In collaboration with activists, in 2019 the deputy Grand Mufti of al-Azhar University in Cairo issued a fatwa calling for marriage based on mutual consent with a minimum age set as 18.<ref>[https://www.theguardian.com/global-development/2019/jun/21/senior-islamic-cleric-issues-fatwa-against-child-marriage Senior Islamic cleric issues fatwa against child marriage] - Guardian.com</ref> Unicef say that the prevalence of child marriages are decreasing globally but are nevetheless common (including among non-Muslim populations in some regions of the world).<br />
[[File:Women protesters.jpg|right|thumb|300px|March 23, 2010: Women protesters hold up copies of the Qur'an outside parliament in Sanaa while stating that a proposed law banning marriages under the age of 17 in Yemen is un-Islamic<ref>[http://www.irinnews.org/Report.aspx?ReportId=88589 YEMEN: Deep divisions over child brides] - IRIN, March 28, 2010</ref>]] <br />
==Introduction==<br />
<br />
The Qur'an has stipulated a waiting period which women must observe before they can remarry. This waiting period must be observed after they are divorced, or if their husbands have died. In the Qur'an, this is called [['Iddah (Female Menstrual Waiting Period)|'Iddah]] عدة. <br />
<br />
{{Quote|{{Quran|2|228}}|Divorced women remain in waiting for three periods, and it is not lawful for them to conceal what Allah has created in their wombs if they believe in Allah and the Last Day. And their husbands have more right to take them back in this [period] if they want reconciliation. And due to the wives is similar to what is expected of them, according to what is reasonable. But the men have a degree over them [in responsibility and authority]. And Allah is Exalted in Might and Wise.}}<br />
<br />
However, there is one exception to this requirement in Qur'an 33:49:<br />
<br />
{{Quote|{{Quran|33|49}}| {{right|<br />
ياايها الذين امنوا اذا نكحتم المؤمنات ثم طلقتموهن من قبل ان تمسوهن فمالكم عليهن من عدة تعتدونها فمتعوهن وسرحوهن سراحا جميلا<br />
}}<br />
'''Transliteration:''' ''Ya ayyuha allatheena amanoo itha nakahtumu almuminati thumma tallaqtumoohunna min qabli an tamassoohunna fama lakum AAalayhinna min AAiddatin taAAtaddoonaha famattiAAoohunna wasarrihoohunna sarahan jameelan''<br />
<br />
'''Sahih International:''' O You who have believed, when you marry believing women and then divorce them before you have touched them, then there is not for you any waiting period to count concerning them. So provide for them and give them a gracious release.}}<br />
<br />
From the verse above it is understood that 'Iddah (stipulated waiting period) is required if sexual contact has occurred within the marriage. If a woman is not touched by her husband before the divorce, she should not have to observe any waiting period at all.<br />
<br />
According to traditional accounts, Muhammad was later asked about scenarios not covered in these verses:<br />
{{quote |1=[https://www.altafsir.com/tafasir.asp?tmadhno=0&ttafsirno=86&tsorano=65&tayahno=4&tdisplay=yes&userprofile=0&languageid=2 Qur'an 65:4]<BR>Al-Wahidi, Asbab al-nuzul|2= (And for such of your women as despair of menstruation…) [65:4]. Said Muqatil: “When the verse (Women who are divorced shall wait, keeping themselves apart…), Kallad ibn al-Nu‘man ibn Qays al-Ansari said: ‘O Messenger of Allah, '''what is the waiting period of the woman who does not menstruate and the woman who has not menstruated yet?''' And what is the waiting period of the pregnant woman?’ '''And so Allah, exalted is He, revealed this verse”.''' Abu Ishaq al-Muqri’ informed us> Muhammad ibn ‘Abd Allah ibn Hamdun> Makki ibn ‘Abdan> Abu’l-Azhar> Asbat ibn Muhammad> Mutarrif> Abu ‘Uthman ‘Amr ibn Salim who said: “When the waiting period for divorced and widowed women was mentioned in Surah al-Baqarah, Ubayy ibn Ka‘b said: ‘O Messenger of Allah, some women of Medina are saying: there are other women who have not been mentioned!’ He asked him: ‘And who are they?’ He said: '''Those who are too young [such that they have not started menstruating yet]''', those who are too old [whose menstruation has stopped] and those who are pregnant’. And so this verse (And for such of your women as despair of menstruation…) was revealed”.}}<br />
<br />
These scenarios are addressed in Qur'an 65:4: <br />
<br />
{{Quote|{{Quran|65|4}}|{{right|<br />
واللائي يئسن من المحيض من نسائكم ان ارتبتم فعدتهن ثلاثة اشهر واللائي لم يحضن واولات الاحمال اجلهن ان يضعن حملهن ومن يتق الله يجعل له من امره يسرا<br />
}} <br />
'''Transliteration:''' ''Waalla-ee ya-isna mina almaheedi min nisa-ikum ini irtabtum faAAiddatuhunna thalathatu ashhurin waalla-ee lam yahidna waolatu al-ahmali ajaluhunna an yadaAAna hamlahunna waman yattaqi Allaha yajAAal lahu min amrihi yusran''<br />
<br />
'''Sahih International:''' And those who no longer expect menstruation among your women - if you doubt, then their period is three months, and [also for] those who have not menstruated. And for those who are pregnant, their term is until they give birth. And whoever fears Allah - He will make for him of his matter ease.}}<br />
<br />
Here the 'Iddah is prescribed to three categories of women:<br />
<br />
#First the phrase: “Yaisna min al-maheedhi” يئسن من المحيض which means “those women who are desperate of menses” is an indication to women who reached the stage of menstruation but do not menstruate and of those who reached menopause. Desperate of menses underlines that it concerns women who though reached the age, fail to menstruate too. Their 'Iddah period is three months.<br />
#Next comes, “Wallaee Lam yahidhna” واللائي لم يحضن which means “those who have not menstruated yet”. This was more or less unanimously interpreted to mean pre-pubescent girls who have not yet menstruated. Here the 'Iddah prescribed for them is equal to the previous group of women (ie. three months).<br />
#Lastly, the women who are pregnant - their prescribed ʿIddah is until they have given birth.<br />
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==Linguistic Analysis of Verse in Arabic==<br />
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The Qur'an says in Arabic:<br />
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{{Quote|1=[http://quran.al-islam.com/Tafseer/DispTafsser.asp?l=arb&taf=GALALEEN&nType=1&nSora=65&nAya=4 Quran 65:4]<BR>Tafsir from al-Islam.com<br />
|2= {{right|<br />
واللائي لم يحضن فعدتهن ثلاثة أشهر <br />
}}<br />
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"and those who never had menses" (because they are underage)}} <br />
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The transliteration of the verse and the meaning of each portion of the verse is given below:<br />
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''واللائي لم يحضن" فعدتهن ثلاثة أشهر'' <br />
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''Wa L-Lāʾī Lam Yaḥiḍna'' <br />
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''Wa'' ( <font size="4">وَ</font> ) = and<br />
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''Al-Lāʾī'' ( <font size="4">وَاللَّائِي</font> ) = for those who<br />
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''Lam'' ( <font size="4">لَمْ </font>) = did not (negation in past tense) <ref name="EB">Elabbas Benmamoun, Arabic morphology: The central role of the imperfective, Lingua 108 (1999) 175-201</ref> <br />
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''Yaḥiḍna'' ( <font size="4">يَحِضْنَ</font> ) = menstruate. <br />
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''Yaḥiḍna'' comes from the verbal root H-Y-D ( <font size="4">حيض</font> ) which means "to menstruate". <br />
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The addition of prefix "Ya" and suffix "na" to the root "HYD" shows that the word is used in third person, feminine gender, plural, imperfective aspect, jussive mood.<ref>[[w:Arabic grammar|Arabic grammar]] - Wikipedia</ref><br />
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The imperfective aspect, according to traditional understanding of classical Arabic grammar, by itself lacks any tense feature (as is true of other classical Semetic languages such as Hebrew). <ref name="EB" /> The tensed negatives like ''lam'' ( <font size="3">لَمْ </font> ) (negation in past tense), ''lan'' ( <font size="3">لن</font> ) (negation in future tense), ''lā'' ( لا) (negation in present tense) combined with imperfective (in different moods) decide the tense in the case of a negative sentence. <br />
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Thus ''lam Yadrus لم يدرس'' = He did not study. The verb is in the imperfect tense, but the particle lam لم conveys a meaning of a simple, negated past. <br />
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In the verse 65:4, '''''Lam'' ''Yaḥiḍna'' لم يحضن= 'those who did not menstruate'.''' The meaning here is that the females being referred to have not, yet, menstruated, ie they are pre-pubescent. <br />
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The imperfective verb in the with the negation particle ''lam'' ( <font size="3">لَمْ </font> ) (indicating a past-tense meaning) is in the [[w:Grammatical mood#Jussive|Jussive]] mood(يعني المضارع المجزوم). <ref name="EB" /> <br />
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{{Quote||'''The mood is similar to the cohortative mood, in that it expresses plea, insistence, imploring, self-encouragement, wish, desire, intent, command, purpose or consequence.''' In some languages, the two are distinguished in that cohortative occurs in the first person and the jussive in the second or third. It is found in Arabic, where it is called the مجزوم, majzum. The rules governing the jussive in Arabic are somewhat complex. <ref>[[w:Grammatical mood#Jussive|Jussive]] - Wikipedia</ref>|}} <br />
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Supporting these meanings, from Lane's lexicon, ''Lam'' ({{arabic|لم }}) means 'not':<br />
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{{Quote|1=Lane's Lexicon for ''Lam''|2=Lam = ل<br />
<br />lam = Negative particle giving to the present the sense of the perfect; not.<ref>[http://www.studyquran.co.uk/13_LAM.htm Lam = ل] - StudyQuran</ref>}}<br />
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From the Lexicon, Arabic word for Menstruate is 'Haid' ({{arabic|حيض}}):<br />
{{Quote|1= Lane's Lexicon for ''Haa''|2=Ha-Ya-Dad (Ha-Alif-Dad) = To have her courses, menstruate; Her blood flowed from her womb, to attain the age of menstruation, to make a thing flow.<br />
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hada vb. (1) impf. act. 65:4<br />
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mahid n.m. 2:222<br /><br />
Lane's Lexicon, Volume 2, page: 322, 323<ref>[http://www.studyquran.co.uk/9_HAA.htm ح = Ha] - StudyQuran</ref>}}<br />
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It thus follows that 65:4 is describing the state of women have not yet menstruated, which would logically include children or girls before puberty or attainment of [[w:menarche|menarche]] (first period). This implication, as seen below, was also drawn by the majors [[tafsir|Tafsirs]]. <br />
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The exact translation of this portion of {{Quran|65|4}} is thus ''"Not menstruated yet"'' ( <font size="4">لَمْ يَحِضْنَ</font> ). In Arabic, the menstruation process is called HaiD( <font size="4">حيض</font> ), and the verb for "to menstruate" is yaHiD( <font size="4">يَحِض</font> ), with the noun likely being derivative of the verb (as with most but not all derivations in Arabic). The LAM ( <font size="4">لَمْ </font> )clearly shows that the verb refers to women who menstruated, and the na ( <font size="4">نَ</font> ) at the end of the verb drives home the point that this verb speaks of women. “Not menstruated yet” or some similar translation is the only acceptable English translation.<br />
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This verse 65:4 is read by the tafsirs as a continuation of Qur'an 33:49. A question that naturally arises from these verses, and which was more or less answered by the mufassiruun, is 'if a woman who has not had sex should not have to observe any Iddah at all, as mentioned in 33:49, what is the reason for the prescribed 'Iddah for those women who have not yet menstruated?' The answer seems to be that marrying pre-pubescent girls and having sex with them is sanctioned by the Qur'an, or at least such marriages are alluded to without criticism.<br />
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The phrase found in Qur'an 65:4 as "wallaee lam yaHiDhna" واللائي لم يحضن is sometimes mistranslated by [[apologists]] to mask the fact that pre-pubescent girls are normally understood as the intended meaning here; the exact meaning of the phrase is clearly understood this way in the [[Tafsir]]<nowiki/>s.<br />
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Some also point out that {{Quran-range|2|236|237}} implies that there can be a significant time period between contracting a marriage and consummation. Between this time a husband may divorce his wife with reduced compensation. Since a particularly significant amount of time would typically pass between the contracting of marriage with a minor and the consummation, the need for such guidance might seem to imply that the author had such marriages in mind.<br />
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{{Quote|{{Quran-range|2|236|237}}|There is no blame upon you if you divorce women you have not touched nor specified for them an obligation. But give them [a gift of] compensation - the wealthy according to his capability and the poor according to his capability - a provision according to what is acceptable, a duty upon the doers of good.<BR />And if you divorce them before you have touched them and you have already specified for them an obligation, then [give] half of what you specified - unless they forego the right or the one in whose hand is the marriage contract foregoes it. And to forego it is nearer to righteousness. And do not forget graciousness between you. Indeed Allah, of whatever you do, is Seein}}<br />
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==Tafsirs of the Verse==<br />
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The classical tafsirs are essentially unanimous that {{Quran|65|4}} prescribes the 'iddah for a pre-pubscent girl. Although not spelled out explicitly in the verse itself, this meaning is clearly the one that was taken away by the orthodox Sunni muslim exegetical tradition. It must be noted that while mentioning this interpretation, al-Tabari and al-Qurtubi also include opinions that it refers to women whose normal menstruation is interrupted (see [[Child Marriage in Islamic Law]]). For example, al-Qurtubi cites the companion Mujahid, though see also the hadith quoted from Sahih al-Bukhari below where Mujahid gives the traditional interpretation. The alternative interpretation is also advocated by Islamic modernists and is discussed in the section on modern views below.<br />
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Besides the tafsirs quoted below, a large set of translated quotes from various well known exegetical and jurist texts relating to these matters is also available online.<ref>[https://theislamissue.wordpress.com/2021/09/19/q65-4-the-verse-of-child-marriage/ Q65.4: The verse of child marriage]</ref><br />
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===Modern Tafsirs===<br />
The following commentaries show that the tradition of interpreting this verse as referring to the divorce (and thus marriage) of pre-pubescent girls comes well into the modern period.<br />
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The largest Quran publisher in the world, King Fahd Complex for the Printing of the Holy Quran, which is located in Saudi Arabia, published a Quran edition called “The easy interpretation” where every Quran page includes explanatory notes. This edition is authored by an elect of scholars. Here’s what this edition says about verse 65:4:<br />
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{{quote |1=[https://publications-img.qurancomplex.gov.sa/?p=139&mushaf_pageno=573&imagewidth=550 Al-Tafsīr Al-Muyassar, King Fahd Complex for the Printing of the Holy Quran, second edition, p.558]<BR>التفسير الميسر، مجمع الملك فهد لطباعة المصحف، تأليف نخبة من العلماء، الطبعة الثانية|2= {{right|والنساء المطلقات اللاتي انقطع عنهنَّ دم الحيض؛ لكبر سنهنَّ، إن شككتم فلم تدروا ما الحكم فيهنَّ؟ فعدَّتهنَّ ثلاثة أشهر، والصغيرات اللاتي لم يحضن، فعدتهن ثلاثة أشهر كذلك}}<BR><br />
As for divorced women who no longer menstruate due to old age, if you didn’t know what the ruling on them is, their ʿIddah is three months. As for the young ones who haven’t menstruated yet, their ʿIddah is three months too.}}<br />
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'''Abu Bakr Al-Jaza'iri (1921-2018)'''<br />
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{{quote |1=أيسر التفاسير لأبي بكر الجزائري ج5 ص377<BR><br />
Aysar Al-Tafāsīr by Abū Bakr Al-Jazāʾirī, Maktabat Al-ʿUlūm Wal Ḥikam, vol.5 p.377|2= {{right|واللائي لم يحضن أي لصغرهن كذلك، عدتهن ثلاثة أشهر.}}<BR><br />
The ʿiddah for those who haven’t menstruated, meaning for being young, is also three months.}}<br />
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'''Ibn 'Ashur (1879-1973)'''{{quote |1=التحرير والتنوير لابن عاشور، الدار التونسية للنشر<BR><br />
Al-Taḥrīr Wal-Tanwīr by Ibn ʿĀshūr, Al-Dār Al-Tūnisiyyah Lil-Nashr, Vol.28 p.315|2= {{right|عَطْفٌ عَلَى قَوْلِهِ: فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ [الطَّلَاق: 1] فَإِنَّ الْعِدَّةَ هُنَالِكَ أُرِيدَ بِهَا الْأَقْرَاءُ فَأَشْعَرَ ذَلِكَ أَنَّ تِلْكَ الْمُعْتَدَّةَ مِمَّنْ لَهَا أَقْرَاءٌ، فَبَقِيَ بَيَانُ اعْتِدَادِ الْمَرْأَةِ الَّتِي تَجَاوَزَتْ سِنَّ الْمَحِيضِ أَوِ الَّتِي لَمْ تَبْلُغْ سِنَّ مَنْ تَحِيضُ وَهِيَ الصَّغِيرَةُ.}}<BR><br />
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After verse no.1 explained the ʿiddah for women who menstruate, another thing remains to be explained which is the ʿiddah for women who have passed the menstruation age or the ones who haven’t reached the menstruation age who are the young.}}<br />
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====Abul A'la Al-Maududi (1903-1979)====<br />
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{{quote |1=[http://www.islamicstudies.info/tafheem.php?sura=65 Commentary on Qur'an Chapter 65:4]<BR>Sayyid Abul Ala Maududi, Tafhim al-Qur'an|2= Here, one should bear in mind the fact that according to the explanations given in the Quran the question of the waiting period arises in respect of the women with whom marriage may have been consummated, for there is no waiting-period in case divorce is pronounced before the consummation of marriage. (Al-Ahzab: 49). Therefore, '''making mention of the waiting-period for the girls who have not yet menstruated, clearly proves that it is not only permissible to give away the girl in marriage at this age but it is also permissible for the husband to consummate marriage with her.''' Now, obviously no Muslim has the right to forbid a thing which the Quran has held as permissible.}}<br />
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Note here what Al-Maududi mentions on giving pre-pubescent girls in marriage and consummating the marriage with them. The interpreter affirms it is permitted by the Qur'an and no Muslims can question or forbid it.<br />
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'''Al-Sa'di (d.1956)'''<br />
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{{quote |1=تفسير السعدي، ص807، مؤسسة الرسالة<BR><br />
Taysīr Al-Karīm Al-Mannān by Al-Saʿdī, Muʾassasat Al-Risālah, p.807|2= {{right|وَاللائِي لَمْ يَحِضْنَ، أي: الصغار، اللائي لم يأتهن الحيض بعد}}<BR><br />
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Those who haven’t menstruated, meaning: The young who haven’t menstruated yet.}}<br />
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'''Al-Shawkani (d.1839 AD)'''<br />
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{{quote |1=[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=9&tSoraNo=65&tAyahNo=4&tDisplay=yes&Page=3&Size=1&LanguageId=1 Qur'an 65:4]<BR>Al-Shoukani, Fath al-Qadir|2= {{right|<br />
{ فَعِدَّتُهُنَّ ثَلَـٰثَةُ أَشْهُرٍ '''وَٱللاَّئِى لَمْ يَحِضْنَ } لصغرهن، وعدم بلوغهن سن المحيض،''' أي: فعدتهن ثلاثة أشهر }}<br />
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'''Due to their youth, and their lack of reaching the age of menstruation (i.e. puberty)''', i.e. their waiting period is 3 months, (quoting the Qur'an) "their waiting period is 3 months and [the same is the case for] those who have not menstruated yet"). }}<br />
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===Classical Tafsirs===<br />
The traditional understanding of this verse reaches far back into Islamic history. Almost all of the classical commentators have dealt with this verse, and they are near-unanimous in declaring that it refers to the divorce, and therefore the marriage, of pre-pubescent girls. <br />
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====Ibn Kathir (d.1373 AD), whose interpretation of the Quran is the most popular in the Muslim world, says:====<br />
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{{quote |1=Tafsir Ibn Kathir, Dar Taybah, vol.8 p.149 |2= يَقُولُ تَعَالَى مُبَيِّنًا لِعِدَّةِ الْآيِسَةِ -وَهِيَ الَّتِي قَدِ انْقَطَعَ عَنْهَا الْحَيْضُ لِكِبَرِهَا-: أَنَّهَا ثَلَاثَةُ أَشْهُرٍ، عِوَضًا عَنِ الثَّلَاثَةِ قُرُوءٍ فِي حَقِّ مَنْ تَحِيضُ، كَمَا دَلَّتْ عَلَى ذَلِكَ آيَةُ "الْبَقَرَةِ" وَكَذَا الصِّغَارُ اللَّائِي لَمْ يَبْلُغْنَ سِنَّ الْحَيْضِ أَنَّ عِدَّتَهُنَّ كَعِدَّةِ الْآيِسَةِ ثَلَاثَةُ أَشْهُرٍ؛ وَلِهَذَا قَالَ: {وَاللائِي لَمْ يَحِضْنَ}<br />
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The `Iddah of Those in Menopause and Those Who do not have Menses Allah the Exalted clarifies the waiting period of the woman in menopause. And that is the one whose menstruation has stopped due to her older age. Her `Iddah is three months instead of the three monthly cycles for those who menstruate, which is based upon the Ayah in (Surat) Al-Baqarah. [see 2:228] '''The same for the young, who have not reached the years of menstruation.''' Their `Iddah is three months like those in menopause. This is the meaning of His saying.}}<br />
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'''Al-Tabari (d.923 AD), whose interpretation is the earliest comprehensive interpretation of the Quran, says:'''{{Quote|[https://al-maktaba.org/book/43/13681 The interpretation of Al-Tabari, mu'assasat Al-Risalah, vol.23 p.452]|{{right| (وَاللائِي لَمْ يَحِضْنَ) يقول: وكذلك عدد اللائي لم يحضن من الجواري لصغر إذا طلقهنّ أزواجهنّ بعد الدخول<br />
}}<br />
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"And for those who haven't menstruated" means: The same applies to the Iddah for girls who do not menstruate because they are too young, if their husbands divorce them after consummating the marriage with them.<ref>Al-Tabari's tafsir for Q. 65:4 translated by Islamqa.info [https://islamqa.info/en/answers/12708/is-it-acceptable-to-marry-a-girl-who-has-not-yet-started-her-menses Is it acceptable to marry a girl who has not yet started her menses?]</ref>}}<br />
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'''Tafsir Ibn Abbas. Which is a collection of the Quranic interpretation reports attributed to Ibn Abbas, Muhammad's cousin.'''{{Quote|1=[https://www.altafsir.com/tafasir.asp?tmadhno=0&ttafsirno=74&tsorano=65&tayahno=4&tdisplay=yes&userprofile=0&languageid=2]<BR>Tafsir Ibn Abbas|2= (And for such of your women as despair of menstruation) because of old age, (if ye doubt) about their waiting period, (their period (of waiting) shall be three months) upon which another man asked: “O Messenger of Allah! '''"What about the waiting period of those who do not have menstruation because they are too young?” (along with those who have it not) because of young age, their waiting period is three months."''' Another man asked: “what is the waiting period for those women who are pregnant?” (And for those with child) i.e. those who are pregnant, (their period) their waiting period (shall be till they bring forth their burden) their child. (And whosoever keepeth his duty to Allah) and whoever fears Allah regarding what he commands him, (He maketh his course easy for him) He makes his matter easy; and it is also said this means: He will help him to worship Him well.}}<br />'''Al-Jalalayn by Al-Mahalli (d.1459 AD) & Al-Suyuti (d.1505 AD)'''{{Quote|1=[https://www.altafsir.com/tafasir.asp?tmadhno=0&ttafsirno=74&tsorano=65&tayahno=4&tdisplay=yes&userprofile=0&languageid=2 Qur'an 65:4]<BR>Tafsir al-Jalalayn|2= And [as for] those of your women who (read allā'ī or allā'i in both instances) no longer expect to menstruate, if you have any doubts, about their waiting period, their prescribed [waiting] period shall be three months, and [also for] '''those who have not yet menstruated, because of their young age, their period shall [also] be three months''' - both cases apply to other than those whose spouses have died; for these [latter] their period is prescribed in the verse: they shall wait by themselves for four months and ten [days] [Q. 2:234]. And those who are pregnant, their term, the conclusion of their prescribed [waiting] period if divorced or if their spouses be dead, shall be when they deliver. And whoever fears God, He will make matters ease for him, in this world and in the Hereafter.}}<br />
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====Al-Wahidi (d.1076 ِAD)====<br />
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{{quote |1=[https://www.altafsir.com/tafasir.asp?tmadhno=0&ttafsirno=86&tsorano=65&tayahno=4&tdisplay=yes&userprofile=0&languageid=2 Qur'an 65:4]<BR>Al-Wahidi, Asbab al-nuzul|2= (And for such of your women as despair of menstruation…) [65:4]. Said Muqatil: “When the verse (Women who are divorced shall wait, keeping themselves apart…), Kallad ibn al-Nu‘man ibn Qays al-Ansari said: ‘O Messenger of Allah, '''what is the waiting period of the woman who does not menstruate and the woman who has not menstruated yet?''' And what is the waiting period of the pregnant woman?’ '''And so Allah, exalted is He, revealed this verse”.''' Abu Ishaq al-Muqri’ informed us> Muhammad ibn ‘Abd Allah ibn Hamdun> Makki ibn ‘Abdan> Abu’l-Azhar> Asbat ibn Muhammad> Mutarrif> Abu ‘Uthman ‘Amr ibn Salim who said: “When the waiting period for divorced and widowed women was mentioned in Surah al-Baqarah, Ubayy ibn Ka‘b said: ‘O Messenger of Allah, some women of Medina are saying: there are other women who have not been mentioned!’ He asked him: ‘And who are they?’ He said: '''Those who are too young [such that they have not started menstruating yet]''', those who are too old [whose menstruation has stopped] and those who are pregnant’. And so this verse (And for such of your women as despair of menstruation…) was revealed”.}}<br />
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====Al-Zamakhshari (d.1143 ِAD)====<br />
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{{quote |1=[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=2&tSoraNo=65&tAyahNo=4&tDisplay=yes&UserProfile=0&LanguageId=1 Qur'an 65:4]<BR>Al-Zamakhshari, Al-Kashshaaf|2= {{right|<br />
روي أن ناساً قالوا: قد عرفنا عدة ذوات الأقراء، فما عدة اللائي لا يحضن؛ فنزلت: فمعنى إِنِ ٱرْتَبْتُمْ }: إن أشكل عليكم حكمهن وجهلتم كيف يعتددن فهذا حكمهنّ، وقيل: إن ارتبتم في ذم البالغات مبلغ اليأس وقد قدروه بستين سنة وبخمس وخمسين، أهو دم حيض أو استحاضة؟ { فَعِدَّتُهُنَّ ثَلَـٰثَةُ أَشْهُرٍ } وإذا كانت هذه عدة المرتاب بها، فغير المرتاب بها أولى بذلك '''{ وَٱلَّٰۤئى لَمْ يَحِضْنَ }''' هن الصغائر''' }}<br />
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It is said that people said: we have known the waiting period of the literate people, what is the waiting period of those who do not menstruate; it was revealed its meaning that (quoting the Qur'an) "if you doubted", ie if the correct judgement is not clear and you do not know how to reckon their 'iddah this is to be the correct judgement. And it is said: if you doubted regarding the women who have despaired of further menstruation (and they estimate this to be 60 or 55 years of age) and they see more blood, is it menstruation or spotting? (Quoting the Qur'an) "Their waiting period is 3 months." And if this is the waiting period for those regarding whom there is doubt, then for those regarding whom there is no doubt, (quoting the Qur'an) "and for those how have not menstruated yet", '''these are the small female children.''' }}<br />
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'''<small><br />Tabrasi (d.1153 ِِِAD), a Shia scholar.</small>'''<br />
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{{quote |1=[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=3&tSoraNo=65&tAyahNo=4&tDisplay=yes&Page=7&Size=1&LanguageId=1 Qur'an 65:4]<BR>Tabrasi|2= {{right|{واللآئي لم يحضن}<br />
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تقديره واللآئي لم يحضن إن ارتبتم فعدتهن أيضاً ثلاثة أشهر وحذف دلالة الكلام الأول عليه وهن اللواتي '''لم يبلغن''' المحيض ومثلهن تحيض على ما مرَّ بيانه.}}<br />
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"And those who have not yet menstruated" ie for those who have not yet menstruated, if you doubted, their waiting period is three months, negating the reference to the previous verse, '''these are those women who have not yet reached the age of menstruation and those like them whose menstruation escapes observation.''' }}<br />
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===<small>Abu Hayyan (d.1344 AD)</small>===<br />
<br />
{{quote |1=[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=19&tSoraNo=65&tAyahNo=4&tDisplay=yes&UserProfile=0&LanguageId=1 Qur'an 65:4]<BR>Abu-Hayyan|2= {{right|{واللائي لم يحضن }<br><br />
،فالعدة هذه، فتلخص في قوله: { إن ارتبتم } قولان: أحدهما، أنه على ظاهر مفهوم اللغة فيه، وهو حصول الشك؛ والآخر، أن معناه التيقن للإياس؛ والقول الأول معناه: إن ارتبتم في دمها، أهو دم حيض أو دم علة؟ أو إن ارتبتم في علوق بحمل أم لا؛ أو إن ارتبتم: أي جهلتم عدتهن، أقوال. والظاهر أن قوله: واللائي { '''لم يحضن''' } يشمل من لم يحض لصغر، }}<br />
<br />
"And those who have not yet menstruated" As for the waiting period, it is summed up in its saying (quoting the Qur'an) "if you doubted" there are two sayings: one of them, which appears exceedingly understandable, 'this is in the case of doubt'; and the other, whose meaning is 'those who have certainly reached to the point of despair [menopause].' The meaning of the first: if you doubted her blood, is it menstrual blood or caused by an illness or health irregularity? Or perhaps if you suspect a calamity (miscarriage) has happened or not? Or if you doubted: i.e. if you don't know of their waiting period. And this much is clear: Those "who have not yet menstruated" '''includes those who have not menstruated due to their young age.''' }}<br />
<br />
<br /><br />
<br />
==Evidence from the Hadith==<br />
<br />
This interpretation is widespread amongst the mufassirun for good reason. All of the most authoritative collections of Sunni hadith all support this interpretation. <br />
<br />
From Imam Bukhari in his book of Tafsir and hadith collections:<br />
<br />
{{Quote|[http://bewley.virtualave.net/bukhari33.html Sahih Al-Bukhari, Chapter 68: Book of Tafsir]|'''The Tafsir of Surat Al-Talaq'''<BR><BR>Mujahid said that "if you have any doubt" (65:4) means if you do not know whether she menstruates or not. Those who do not longer menstruate and '''those who have not yet menstruated, their 'iddah is three months'''.}}<br />
<br />
{{Quote|{{cite web quotebox|url= http://archive.org/download/SahihAl-bukhari9Vol.Set/SahihAl-bukhariVol.7-Ahadith5063-5969.pdf|title= The Translation of the Meanings of Sahih Al-Bukhari|publisher= Dar-us-Salam Publications|isbn= 9960-717-38-0|author= Al-Bukhari (au.), Muhammad M. Khan (tr.)|date= June 1, 1997|series=vol. 7, book 67, ch. 39|page= 57|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Farchive.org%2Fdownload%2FSahihAl-bukhari9Vol.Set%2FSahihAl-bukhariVol.7-Ahadith5063-5969.pdf&date=2013-08-13|deadurl=no}}|'''(39) CHAPTER. Giving one's young children in marriage (is permissible).''' <br />
<br />
By virtue of the Statement of Allah : "...and for those who have no (monthly) <br />
courses (i.e. they are still immature).. (V.65:4) And the 'Idda for the girl before puberty is <br />
three months (in the above Verse). <br />
<br />
'''5133.''' Narrated 'Aishah; that the Prophet wrote the marriage contract with her when she was six years old and he consummated his marriage when she was nine years old, and then she remained with him for nine years (i.e. till his death).}}<br />
<br />
From Sahih Muslim:<br />
<br />
{{Quote|Capter heading for {{Muslim|8|3309}} to {{Muslim|8|3311}}|Chapter 10: It is permissible for the father to give the hand of his daughter in marriage '''even when she is not fully grown''' up.}}<br />
<br />
<br />
Muṣannaf of Abdul Razzaq (126-211 AH), one of earliest collections of Hadith, mentions a report where companions of Muhammad reference verse 65:4 while answering a legal question about a divorced woman. They said:<br />
<br />
{{quote|Muṣannaf of Abdul Razzāq Al-Ṣanʿānī, Al-Maktab Al-Islāmī, Hadith no.11100, vol.6 p. 340|{{right|فَذَكَرَ شَأْنَ امْرَأَتِهِ وَعِنْدَهُ عَلِيُّ بْنُ أَبِي طَالِبٍ، وَزَيْدُ بْنُ ثَابِتٍ، فَقَالَ لَهُمَا عُثْمَانُ: مَا تَرَيَانِ؟ قَالَا: «نَرَى أَنَّهَا تَرِثُهُ إِنْ مَاتْ، وَأَنَّهُ يَرِثُهَا إِنْ مَاتَتْ، فَإِنَّهَا لَيْسَتْ مِنَ الْقَوَاعِدِ اللَّاتِي يَئِسْنَ مِنَ الْمَحِيضِ، وَلَيْسَتْ مِنَ الْأَبْكَارِ اللَّائِي لَمْ يَحِضْنَ}}<BR><br />
<br />
He mentioned the case of his wife while Ali ibn Abi Talib and Zayid bin Thabit were present, so 'Uthman said to the two of them: "What do you think?" The two of them said "We consider she will inherit from him if he dies, and he will inherit from her if she dies, for she’s not among the elderly women who no longer expect menstruation, and she’s not among the virgins who haven’t menstruated.}}<br />
<br />
<br />
The following Muwatta hadith shows it's permissible to marry girls who have not reached puberty:<br />
<br />
{{quote|{{Muwatta|29|33|108|}}|<br />
Yahya related to me from Malik that he had heard that the Messenger of Allah, may Allah bless him and grant him peace, visited Umm Salama while she was in mourning for Abu Salama and she had put aloes on her eyes. He said, "What is this, Umm Salama?" She said, "It is only aloes, Messenger of Allah." He said, "Put it on at night and wipe it off in the daytime."<br />
<br />
'''Malik said, "The mourning of a young girl who has not yet had a menstrual period takes the same form as the mourning of one who has had a period. She avoids what a mature woman avoids if her husband dies." '''<br />
<br />
Malik said, "A slave-girl mourns her husband when he dies for two months and five nights like her idda.''<br />
<br />
Malik said, "An umm walad does not have to mourn when her master dies, and a slave-girl does not have to mourn when her master dies. Mourning is for those with husbands."}}<br />
<br />
The following is from Fath al-Bari, one of the most authoritative commentaries on Sahih Al-Bukhari:<br />
<br />
{{Quote|1=|2= {{right|<br />
(واللائي لم يحضن , فجعل عدتها ثلاثة أشهر قبل البلوغ )<br />
<br />
أي فدل على أن نكاحها قبل البلوغ جائز <br />
}}<br />
<br />
"and those who never had menses, their prescribed period is three months before puberty, which indicates that giving her into marriage before puberty is permissible."<ref>[http://hadith.al-islam.com/display/Display.asp?Doc=0&Rec=7644 Al-Islam (Arabic text)]</ref><ref>[http://www.islamweb.net/newlibrary/display_book.php?idfrom=9381&idto=9382&bk_no=52&ID=2847 IslamWeb (Arabic text)]</ref>}}<br />
<br />
==Recent Fatwas==<br />
<br />
IslamOnline.net is one of the most popular Islamic fatwa sites on the internet. The following excerpt is taken from a December 2010 fatwa.<br />
<br />
{{Quote|1=[http://www.webcitation.org/query?url=http%3A%2F%2Fwww.islamonline.net%2Far%2FIOLCounsel_C%2F1278406761316%2F1278406720653%2F%D9%87%D9%84-%D9%8A%D8%AC%D9%88%D8%B2-%D8%AA%D8%AD%D8%AF%D9%8A%D8%AF-%D8%B3%D9%86-%D8%B2%D9%88%D8%A7%D8%AC-%D9%84%D9%84%D9%81%D8%AA%D9%8A%D8%A7%D8%AA%D8%9F-&date=2011-02-03 Is it permissible to restrict the age at which girls can marry?]<BR>Submitted by Ahmad, IslamOnline, December 24, 2010|2=The Noble Qur'an has also mentioned the waiting period [i.e. for a divorced wife to remarry] for the wife who has not yet menstruated, saying: "And those who no longer expect menstruation among your women - if you doubt, then their period is three months, and [also for] those who have not menstruated" [Qur'an 65:4]. Since this is not negated later, '''we can take from this verse that it is permissible to have sexual intercourse with a prepubescent girl'''. The Qur'an is not like the books of jurisprudence which mention what the implications of things are, even if they are prohibited. '''It is true that the prophet (PBUH) entered into a marriage contract with A'isha when she was six years old, however he did not have sex with her until she was nine years old''', according to al-Bukhari.}}<br />
<br />
{{Quote|1=[http://www.webcitation.org/61C5nBLpe <!-- original URL http://www.islamweb.net/emainpage/index.php?page=showfatwa&Option=FatwaId&Id=88089 -->Child marriage in Islam]<BR>Islamweb, Fatwa No. 88089, June 24, 2004|2='''Getting married at an early age is something that is confirmed by the book of Allah''', the Sunnah of his Prophet (Sallallahu Alaihi wa Sallam), the consensus of the scholars and the actions of the companions, and the Muslims who came after them. <br />
<br />
Moreover, the interest of Shariah proves it. So the claim that this was abrogated is not correct. And the Hadith did not include that meaning; it just states that a virgin woman is not to be married until consulted. <br />
<br />
The evidence from the Qur'an is: <br />
<br />
1. The saying of Allah: "And those of your women as have passed the age of monthly courses, for them the 'Iddah (prescribed period), if you have doubts (about their periods), is three months, and for those who have no courses [(i.e. they are still immature) their 'Iddah (prescribed period) is three months likewise, except in case of death]". (At-Talaq 65:4)<br />
<br />
So, '''Allah set rulings of marriage, divorce and waiting period for the women who have not yet had menses, i.e. the young girls'''.<br />
<br />
The Iddah (waiting period) does not take place except after marriage.}}<br />
<br />
<br />
<br />
'''Shaykh Muhammad Bin ʿUthaymīn (d.2001)'''{{quote |Shaykh Muhammad ibn ‘Uthaymeen, Majmoo’at As’ilah tahumm al-Usrah al-Muslimah, p. 61-63|Surah al-Talaaq 65:4: <br />
If a woman does not menstruate, either because she is very young or old and past menopause, then her ‘iddah is three months, because Allah says (interpretation of the meaning): “And those of your women as have passed the age of monthly courses, for them the ‘Iddah (prescribed period), if you have doubt (about their periods), is three months; '''and for those who have no courses (i.e. they are still immature)''' their ‘Iddah (prescribed period) is three months likewise.<ref>[http://www.islamqa.com/index.php?ln=eng&ds=qa&QR=12667 The ‘iddah of a woman divorced by talaaq] - Islam Q&A, Fatwa No. 12667</ref>}}<br />
<br />
==Modern Views and Perspectives on the Meaning of Qur'an 65:4==<br />
<br />
===The Qur'an prohibits marriage to pre-pubescent females===<br />
<br />
Some Modern [[dawah|du'aah]] who decry the traditional sources as endorsing pedophilia often take issue with the interpretation of the wording of Qur'an 65:4 in these source. They see the verse as limited to post-pubescent women and not pre-pubescent women (taking as a starting point medieval modes of understanding "adulthood" for women.<ref>{{Cite web| title = Does verse 65:4 encourage child marriage?| author = Abu Amina Elias AKA Justin Parrott| work = Faith in Allah الإيمان بالله "Any practice that causes harm to children is unlawful in Islam."| date = | access-date = 6 January 2022| url = https://www.abuaminaelias.com/verse-65-4-child-marriage/| quote = }}</ref>. <br />
<br />
Qur'an 4:6 is also often leveraged as part of this argument:<br />
<br />
{{Quote|{{Quran|4|6}}|<br />
{{right|وابتلوا اليتامى حتى اذا بلغوا النكاح فان انستم منهم رشدا فادفعوا اليهم اموالهم ولاتاكلوها اسرافا وبدارا ان يكبروا ومن كان غنيا فليستعفف ومن كان فقيرا فلياكل بالمعروف فاذا دفعتم اليهم اموالهم فاشهدوا عليهم وكفى بالله حسيبا<br />
}}<br />
<br />
'''Transliteration:''' Waibtaloo alyatama hatta itha balaghoo aln'''nikaha''' fa-in anastum minhum rushdan faidfaAAoo ilayhim amwalahum wala ta/kulooha israfan wabidaran an yakbaroo waman kana ghaniyyan falyastaAAfif waman kana faqeeran falya/kul bialmaAAroofi fa-itha dafaAAtum ilayhim amwalahum faashhidoo AAalayhim wakafa biAllahi haseeban<br />
<br />
'''Yusuf Ali:''' Make trial of orphans until they reach the age of marriage; if then ye find sound judgment in them, release their property to them; but consume it not wastefully, nor in haste against their growing up. If the guardian is well-off, Let him claim no remuneration, but if he is poor, let him have for himself what is just and reasonable. When ye release their property to them, take witnesses in their presence: But all-sufficient is Allah in taking account. <br />
<br />
'''Pickthal:''' Prove orphans till they reach the marriageable age; then, if ye find them of sound judgment, deliver over unto them their fortune; and devour it not by squandering and in haste lest they should grow up Whoso (of the guardians) is rich, let him abstain generously (from taking of the property of orphans); and whoso is poor let him take thereof in reason (for his guardianship). And when ye deliver up their fortune unto orphans, have (the transaction) witnessed in their presence. Allah sufficeth as a Reckoner.<br />
<br />
'''Shakir:''' And test the orphans until they attain puberty; then if you find in them maturity of intellect, make over to them their property, and do not consume it extravagantly and hastily, lest they attain to full age; and whoever is rich, let him abstain altogether, and whoever is poor, let him eat reasonably; then when you make over to them their property, call witnesses in their presence; and Allah is enough as a Reckoner.}}<br />
<br />
The word [[Nikah]] can have multiple understandings:<br />
<br />
#According to the Islamic Shar'iah, "Nikah" is a technical term, whose Shar'i (Islamic legal) meaning is "the consumation of a marriage through vaginal intercourse" and in many Islamic languages and cultures, such as Urdu speaking Muslims in South Asia, this by extension merely means "(Islamic) marriage." In Arabic, though , ''Zuwaaj'' زواج<ref>[http://www.studyquran.co.uk/28_ZAY.htm Lane's Lexicon - Zay-Waw-Jiim]</ref> is the specific word for just "marriage" (although the contract of marriage which both parties sign is called "'aqd an-nikaah" عقد النكاح), but the Qur'an uses both words in reference to marrying women; Nikaah for human females and Zuwaaj for the Houris.<br />
#The underlying, literal meaning of "Nikaah" in Arabic language is vaginal, "[[Nikah (Sexual Consummation of Marriage)|Sexual Intercourse]]"<br />
<br />
Some modern du'aah use this word "Nikaah" in this verse to mean "marriage" (i.e. till they (the orphans) reach the age of marriage). Their argument is that this verse links the age of "Nikaah" with "becoming sound in Judgement to take care of the property", and thus a child's Nikaah is impossible while a child does not have the sound judgement to take care of his/her property. <br />
<br />
Contrary to these modern opinions, the traditional view of Muslim 'ulamaa' of the last 1400 years was that word "Nikaah" had been used in it's literal meaning here (i.e. reaching the age where they are able to do the sexual intercourse). For futher discussion, see [[Child Marriage in Islamic Law]]. Islamqa.com, one of the largest Fatwa sites on the internet argues for the traditonal view on the verse:<br />
<br />
{{quote|https://islamqa.info/ar/answers/256830/ليس-للنكاح-سن-معين-وبيان-المراد-بقوله-تعالى-حتى-اذا-بلغوا-النكاح|This verse explains that an orphan’s money is given to him/her after they reach puberty and attain sound judgement. What’s meant by sound judgment is sound management of money. This can only happen after puberty. <br />
<br />
“Reaching Nikah” mentioned in the verse means reaching puberty which can be known through signs such as menstruation for females and the growth of pubic hair. The verse used the expression “reaching Nikah” to actually mean “reaching puberty” because in most cases, it’s adults who perform Nikah. But this doesn’t mean that it’s not possible for non-adults to perform Nikah, which is permissible as proven by the Quran, Sunnah and the consensus of scholars. Plus, the same Surah and the same context of verses proves it (the permissibility of child marriage). (The verse that speaks about giving an orphan his money when he/she reaches Nikah is verse no.6) Verse no.3 says: “And if you fear that you shall not be able to deal justly with the orphan girls, then marry (other) women of your choice, two or three, or four but if you fear that you shall not be able to deal justly (with them), then only one or (the captives and the slaves) that your right hands possess. ”. <br />
<br />
This verse proves it’s allowed to marry an orphan. And an orphan cannot be an adult. It’s reported in Sahih Bukhari Hadith no. 2494:<br />
“Narrated Urwah that he asked `Aisha regarding the Verse: 'If you fear that you shall not be able to deal justly with the orphan girls, marry (other) women of your choice.' (4.3) `Aisha said, "It is about an orphan girl under the custody of her guardian who being attracted by her wealth and beauty wants to marry her with Mahr less than other women of her status. So such guardians were forbidden to marry them unless they treat them justly by giving them their full Mahr. Then the people sought the verdict of Allah's Apostle for such cases, whereupon Allah revealed: 'They ask your instruction concerning women..' (4.127) ”<br />
<br />
[[https://sunnah.com/bukhari:6965]]<br />
<br />
Ibn Hajar (d.1449 AD) commented on this Hadith saying: “This shows it’s allowed to marry orphans who haven’t reached puberty. Because after puberty they can’t be called orphans.”<br />
}}<br />
<br />
<br />
Some point out that hadiths seem incompatible with the claim that the age of marriage is linked to reaching sound judgment. At the age of 9, when 'Aisha finally came to the house of Muhammad for the consummation of marriage, still she was not mentally sound enough to look after any property or business. It is evident from the following hadith:<br />
<br />
{{Quote|{{Bukhari|||6130|darussalam}}|Narrated `Aisha:<br />
<br />
I used to play with the dolls in the presence of the Prophet, and my girl friends also used to play with me. When Allah's Messenger (ﷺ) used to enter (my dwelling place) they used to hide themselves, but the Prophet would call them to join and play with me.}}<br />
<br />
According to the schools of Islamic jurisprudence:<br />
<br />
*Most agreed that when a girl reaches puberty, then she herself gets the right to give her consent for a proposed marriage, or to deny the marriage. <br />
*However, the schools of jurisprudence were unanimous that if she is a minor (prepubescent girl), then her father/guardian could wed her to anyone even without her consent<ref>[https://islamqa.info/en/answers/12708/is-it-acceptable-to-marry-a-girl-who-has-not-yet-started-her-menses The scholars are unanimously agreed that a father may marry off his young daughter without consulting her. Fatwa Website Islam Q&A.]</ref>. <br />
*Some schools held that even post-pubescent girls could be compelled to marry by their fathers if they were virgins.<br />
*According to the Hanafi school, if she is a prepubescent and also an orphan, then her guardian has the right to contract her in marriage.<br />
<br />
Hanafis took the latter view based on their interpretation of {{Quran|4|3}} and {{Quran|4|127}} combined with their assumption that the term orphan was not applied to girls over the age of puberty: <br />
<br />
{{Quote|{{Quran|4|127}}|You also read them (the guardians) in the Book concerning orphaned women (in your charge) '''to whom you deny their ordained rights and yet wish to take them in marriage''', as well as in respect of helpless children, that you should be just in the matter of orphans." The good you do is known to God.}}<br />
<br />
For more detail see also the articles [[Forced Marriage]] and [[Child Marriage in Islamic Law]].<br />
<br />
The following hadith concerns guardians who wish to wed orphans in their care: <br />
<br />
{{Quote|{{Bukhari|||5064|darussalam}}|Narrated 'Urwa:<br />
<br />
that he asked `Aisha about the Statement of Allah: 'If you fear that you shall not be able to deal justly with the orphan girls, then marry (other) women of your choice, two or three or four; but if you fear that you shall not be able to deal justly (with them), then only one, or (the captives) that your right hands possess. That will be nearer to prevent you from doing injustice.' (4.3) `Aisha said, "O my nephew! '''(This Verse has been revealed in connection with) an orphan girl under the guardianship of her guardian who is attracted by her wealth and beauty and intends to marry her with a Mahr less than what other women of her standard deserve. So they (such guardians) have been forbidden to marry them unless they do justice to them and give them their full Mahr''', and they are ordered to marry other women instead of them."}}<br />
<br />
On the above basis a prepubescent girl is practically at the mercy of her guardian, and he could marry her to himself, even without her consent, and even for very little Mahr price. <br />
<br />
The Tafsir's give the following understanding of a related verse, {{Quran|4|6}}:<br />
<br />
{{quote|1=[http://tafsir.com/default.asp?sid=4&tid=10463 Giving Back the Property of the Orphans When They Reach Adulthood (Qur'an 4:6)]<BR>Tafsir Ibn Kathir|2=<br />
'''Giving Back the Property of the Orphans When They Reach Adulthood'''<br />
<br />
Allah said,<br />
{{right|<br />
[وَابْتَلُواْ الْيَتَـمَى]<br />
}}<br />
(And test orphans) meaning, test their intelligence, as Ibn `Abbas, Mujahid, Al-Hasan, As-Suddi and Muqatil bin Hayyan stated.<br />
{{right|<br />
[حَتَّى إِذَا بَلَغُواْ النِّكَاحَ]<br />
}}<br />
(until they reach the age of marriage), the age of puberty, according to Mujahid. The age of puberty according to the majority of scholars comes when the child has a wet dream. In his Sunan, Abu Dawud recorded that `Ali said, "I memorized these words from the Messenger of Allah ,<br />
{{right|<br />
«لَا يُتْمَ بَعْدَ احْتِلَامٍ، وَلَا صُمَاتَ يَوْمٍ إِلَى اللَّيْل»<br />
}}<br />
(There is no orphan after the age of puberty nor vowing to be silent throughout the day to the night.) In another Hadith, `A'ishah and other Companions said that the Prophet said,<br />
{{right|<br />
«رُفِعَ الْقَلَمُ عَنْ ثَلَاثَةٍ، عَنِ الصَّبِيِّ حَتَّى يَحْتَلِمَ، وَعَنِ النَّائِمِ حَتَّى يَسْتَيْقِظَ، وَعَنِ الْمَجْنُونِ حَتَّى يُفِيق»<br />
}}<br />
s(The pen does not record the deeds of three persons: the child until the age of puberty, the sleeping person until waking up, and the senile until sane.) Or, the age of fifteen is considered the age of adolescence. In the Two Sahihs, it is recorded that Ibn `Umar said, "I was presented in front of the Prophet on the eve of the battle of Uhud, while I was fourteen years of age, and he did not allow me to take part in that battle. But I was presented in front of him on the eve of the battle of Al-Khandaq (The Trench) when I was fifteen years old, and he allowed me (to join that battle).'' `Umar bin `Abdul-`Aziz commented when this Hadith reached him, "This is the difference between a child and an adult.'' There is a difference of opinion over whether pubic hair is considered a sign of adulthood, and the correct opinion is that it is. The Sunnah supports this view, according to a Hadith collected by Imam Ahmad from `Atiyah Al-Qurazi who said, We were presented to the Prophet on the day of Qurizah, whoever had pubic hair was killed, whoever did not was left free to go, I was one of those who did not, so I was left free.'' The Four Sunan compilers also recorded similar to it. At-Tirmidhi said, "Hasan Sahih.'' Allah's statement,<br />
{{right|<br />
[فَإِنْ ءَانَسْتُمْ مِّنْهُمْ رُشْداً فَادْفَعُواْ إِلَيْهِمْ أَمْوَلَهُمْ]<br />
}}<br />
(if then you find sound judgment in them, release their property to them,) Sa`id bin Jubayr said that this portion of the Ayah means, when you find them to be good in the religion and wise with their money. Similar was reported from Ibn `Abbas, Al-Hasan Al-Basri and others among the Imams. The scholars of Fiqh stated that when the child becomes good in the religion and wise concerning with money, then the money that his caretaker was keeping for him should be surrendered to him.}}<br />
<br />
{{quote|1=[http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=4&tAyahNo=6&tDisplay=yes&UserProfile=0&LanguageId=2 Qur'an 4:6]<BR>Tafsir al-Jalalayn|2=<br />
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{ وَٱبْتَلُواْ ٱلْيَتَامَىٰ حَتَّىٰ إِذَا بَلَغُواْ النِّكَاحَ فَإِنْ آنَسْتُمْ مِّنْهُمْ رُشْداً فَٱدْفَعُواْ إِلَيْهِمْ أَمْوَالَهُمْ وَلاَ تَأْكُلُوهَآ إِسْرَافاً وَبِدَاراً أَن يَكْبَرُواْ وَمَن كَانَ غَنِيّاً فَلْيَسْتَعْفِفْ وَمَن كَانَ فَقِيراً فَلْيَأْكُلْ بِٱلْمَعْرُوفِ فَإِذَا دَفَعْتُمْ إِلَيْهِمْ أَمْوَالَهُمْ فَأَشْهِدُواْ عَلَيْهِمْ وَكَفَىٰ بِٱللَّهِ حَسِيباً }<br />
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Try, test, well the orphans, before reaching maturity with regard [the duties of] religion and [before] they can [legally] manage their own affairs, until they reach the age of marrying, that is, until they have become eligible for it through puberty or [legal] age, which, according to al-Shāfi‘ī, is the completion of fifteen years; then, if you perceive in them maturity, that is, right [judgement] in matters of religion and their property, deliver their property to them; consume it not, O guardians, wastefully, without due merit, and in haste, that is, hastening to expend it, fearing, lest they should grow up, and become mature, at which time you will be obliged to hand it over to them. If any man, who is a guardian, is rich, let him be abstinent, that is, let him abstain from the orphan’s property and refrain from consuming it; if he is poor, let him consume, of it, honourably, that is, in line with the wage for his work. And when you deliver to them, the orphans, their property, take witnesses over them, that they have received it and that you are absolved [of the obligation], so that if any dispute occurs, you are able to refer to a clear proof: this is a command [intended] for guidance. God suffices as a reckoner, as a guardian of His creatures’ deeds and as a reckoner of these [deeds] (the bā’ [in bi’Llāhi] is extra).}}<br />
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{{quote|1=[http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=73&tSoraNo=4&tAyahNo=6&tDisplay=yes&UserProfile=0&LanguageId=2 Qur'an 4:6]<BR>Tafsîr Ibn Abbas|2=<br />
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{ وَٱبْتَلُواْ ٱلْيَتَامَىٰ حَتَّىٰ إِذَا بَلَغُواْ النِّكَاحَ فَإِنْ آنَسْتُمْ مِّنْهُمْ رُشْداً فَٱدْفَعُواْ إِلَيْهِمْ أَمْوَالَهُمْ وَلاَ تَأْكُلُوهَآ إِسْرَافاً وَبِدَاراً أَن يَكْبَرُواْ وَمَن كَانَ غَنِيّاً فَلْيَسْتَعْفِفْ وَمَن كَانَ فَقِيراً فَلْيَأْكُلْ بِٱلْمَعْرُوفِ فَإِذَا دَفَعْتُمْ إِلَيْهِمْ أَمْوَالَهُمْ فَأَشْهِدُواْ عَلَيْهِمْ وَكَفَىٰ بِٱللَّهِ حَسِيباً }<br />
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(Prove orphans) test the intelligence of orphans (till they reach the marriageable age) the age of puberty; (then, if ye find them of) if you see that they possess (sound judgement) righteousness in Religion and a tendency to protect their wealth, (deliver over unto them their fortune) then give their wealth which is with you; (and devour it not squandering) it in transgression and unlawfully (and in haste) in haste lest the orphan grows older and consumes it little by little (lest they should grow up) for fear that they grow older and stop you from devouring their wealth. (Whoso (of the guardians) is rich) and needs not the orphan's wealth, (let him abstain generously) because of his richness from taking of the property of orphans, nor should he diminish anything from their wealth; (and whoso is poor) and needy (let him take thereof in reason (for his guardianship)) in measure, such that he is not in need for the wealth of orphans; it is also said that this means: he should take from the wealth of orphans in proportion with the measure of his work regarding this wealth; and it is also said that this means: he can take from the wealth of orphans as a loan to be paid back. (And when ye deliver up their fortune unto orphans) when they reach the legal age, (have (the transaction) witnessed in their presence) when you deliver it to them. (Allah sufficeth as a Reckoner) Allah suffices as a witness. This verse was revealed about Thabit Ibn Rifa'ah al-Ansari.}}<br />
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{{quote|1=[http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=86&tSoraNo=4&tAyahNo=6&tDisplay=yes&UserProfile=0&LanguageId=2 Qur'an 4:6]<BR>Al-Wahidi, Asbab Al-Nuzul|2=<br />
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{ وَٱبْتَلُواْ ٱلْيَتَامَىٰ حَتَّىٰ إِذَا بَلَغُواْ النِّكَاحَ فَإِنْ آنَسْتُمْ مِّنْهُمْ رُشْداً فَٱدْفَعُواْ إِلَيْهِمْ أَمْوَالَهُمْ وَلاَ تَأْكُلُوهَآ إِسْرَافاً وَبِدَاراً أَن يَكْبَرُواْ وَمَن كَانَ غَنِيّاً فَلْيَسْتَعْفِفْ وَمَن كَانَ فَقِيراً فَلْيَأْكُلْ بِٱلْمَعْرُوفِ فَإِذَا دَفَعْتُمْ إِلَيْهِمْ أَمْوَالَهُمْ فَأَشْهِدُواْ عَلَيْهِمْ وَكَفَىٰ بِٱللَّهِ حَسِيباً }<br />
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(Prove orphans…) [4:6]. This was revealed about Thabit ibn Rifa‘ah and his uncle. Rifa‘ah died when his son Thabit was very young. The uncle of Thabit went to the Messenger of Allah, Allah bless him and give him peace, and said: “The son of my brother is an orphan under my care, what is lawful for me from his wealth? And when should I give him back his wealth?” And so Allah, exalted is He, revealed this verse.}}<br />
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===The Arabic word “Nisaa'” does not refer to young females===<br />
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Some defenders of the Qur'an, speaking in English, claim that the Qur'an only uses the word ''Nisaa''' to refer to mature, adult women, therefore 65:4 cannot be talking about pre-pubescent females.<ref>{{Cite web| title = Quran 65:4 – The Child Marriage Claim| author = Kaleef K. Karim| work = Discover The Truth| date = | access-date = 6 January 2022| url = https://discover-the-truth.com/2016/03/12/quran-654-the-child-marriage-claim/| quote = that the Arabic word ‘Nisa’ could also refer to ‘female children’. Let us take a look in Arabic-English dictionaries. The Arabic word ‘Nisa’ has been used 59 times in the Quran. Not once has the word ‘Nisa’ been used for a ‘child(ren)’, it has always referred to mature adult women. Dr. Rohi Baalbaki, says in Al-Mawrid: A modern Arabic-English Dictionary:}}</ref> <br />
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Critics argue that this linguistic argument does not hold water, even just on the basis of the Qur'an itself as a text. The word merely means "women/females" and can refer to mixed groups of women of various ages, as the English "female" or "women." Here are some verses that use the word ''"nisaa'"'':<br />
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{{Quote|{{Quran|2|49}}|وَإِذْ نَجَّيْنَٰكُم مِّنْ ءَالِ فِرْعَوْنَ يَسُومُونَكُمْ سُوٓءَ ٱلْعَذَابِ يُذَبِّحُونَ أَبْنَآءَكُمْ وَيَسْتَحْيُونَ نِسَآءَكُمْ ۚ وَفِى ذَٰلِكُم بَلَآءٌ مِّن رَّبِّكُمْ عَظِيمٌ<br />
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'''Transliteration:''' ''Waith najjaynakum min ali firawna yasoomoonakum sooa alAAathabi yuthabbihoona abnaakum wayastahyoona '''Nisaa''''akum wafee thalikum balaon min rabbikum AAatheemun''<BR><BR><br />
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'''Yusuf Ali:''' And remember, We delivered you from the people of Pharaoh: They set you hard tasks and punishments, slaughtered your sons and let your women-folk live; therein was a tremendous trial from your Lord.}}<br />
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{{Quote|{{Quran|7|127}}|وَقَالَ ٱلْمَلَأُ مِن قَوْمِ فِرْعَوْنَ أَتَذَرُ مُوسَىٰ وَقَوْمَهُۥ لِيُفْسِدُوا۟ فِى ٱلْأَرْضِ وَيَذَرَكَ وَءَالِهَتَكَ ۚ قَالَ سَنُقَتِّلُ أَبْنَآءَهُمْ وَنَسْتَحْىِۦ نِسَآءَهُمْ وَإِنَّا فَوْقَهُمْ قَٰهِرُونَ<br />
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'''Transliteration:''' ''Waqala almalao min qawmi firawna atatharu moosa waqawmahu liyufsidoo fee alardi wayatharaka waalihataka qala sanuqattilu abnaahum wanastahyee '''Nisaa''''ahum wainna fawqahum qahiroona'' <BR><BR><br />
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'''Yusuf Ali:''' Said the chiefs of Pharaoh’s people: “Wilt thou leave Moses and his people, to spread mischief in the land, and to abandon thee and thy gods?” He said: “Their male children will we slay; (only) their females will we save alive; and we have over them (power) irresistible."}}<br />
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{{Quote|{{Quran|7|141}}|وَإِذْ أَنجَيْنَٰكُم مِّنْ ءَالِ فِرْعَوْنَ يَسُومُونَكُمْ سُوٓءَ ٱلْعَذَابِ ۖ يُقَتِّلُونَ أَبْنَآءَكُمْ وَيَسْتَحْيُونَ نِسَآءَكُمْ ۚ وَفِى ذَٰلِكُم بَلَآءٌ مِّن رَّبِّكُمْ عَظِيمٌ<br />
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'''Transliteration:''' ''Waith anjaynakum min ali firawna yasoomoonakum sooa alAAathabi yuqattiloona abnaakum wayastahyoona '''Nisaa''''akum wafee thalikum balaon min rabbikum AAatheemun''<BR><BR><br />
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'''Yusuf Ali:''' And remember we rescued you from Pharaoh’s people, who afflicted you with the worst of penalties, who slew your male children and saved alive your females: in that was a momentous trial from your Lord.}}<br />
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{{Quote|{{Quran|14|6}}|وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِ ٱذْكُرُوا۟ نِعْمَةَ ٱللَّهِ عَلَيْكُمْ إِذْ أَنجَىٰكُم مِّنْ ءَالِ فِرْعَوْنَ يَسُومُونَكُمْ سُوٓءَ ٱلْعَذَابِ وَيُذَبِّحُونَ أَبْنَآءَكُمْ وَيَسْتَحْيُونَ نِسَآءَكُمْ ۚ وَفِى ذَٰلِكُم بَلَآءٌ مِّن رَّبِّكُمْ عَظِيمٌ<br />
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'''Transliteration:''' ''Waith qala moosa liqawmihi othkuroo niAAmata Allahi AAalaykum ith anjakum min ali firawna yasoomoonakum sooa alAAathabi wayuthabbihoona abnaakum wayastahyoona '''Nisaa''''akum wafee thalikum balaon min rabbikum AAatheemun''<BR><BR><br />
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'''Yusuf Ali:''' Remember! Moses said to his people: “Call to mind the favour of Allah to you when He delivered you from the people of Pharaoh: they set you hard tasks and punishments, slaughtered your sons, and let your females live: therein was a tremendous trial from your Lord.}}<br />
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{{Quote|{{Quran|40|25}}|فَلَمَّا جَآءَهُم بِٱلْحَقِّ مِنْ عِندِنَا قَالُوا۟ ٱقْتُلُوٓا۟ أَبْنَآءَ ٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ وَٱسْتَحْيُوا۟ نِسَآءَهُمْ ۚ وَمَا كَيْدُ ٱلْكَٰفِرِينَ إِلَّا فِى ضَلَٰلٍ<br />
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'''Transliteration:''' ''Falamma jaahum bialhaqqi min AAindina qaloo oqtuloo abnaa allatheena amanoo maAAahu waistahyoo '''Nisaa''''ahum wama kaydu alkafireena illa fee dalalin''<BR><BR><br />
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'''Yusuf Ali:''' Now, when he came to them in Truth, from Us, they said, "Slay the sons of those who believe with him, and keep alive their females," but the plots of Unbelievers (end) in nothing but errors (and delusions)!...}}<br />
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In the above verses, the word ''"Nisaa'"'' is referring to female infants. The biblical original of this story, which the Qur'an relies upon and which commentary on the Qur'an confirms in this case, <br />
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{{Quote|1=[http://www.biblegateway.com/passage/?search=Exodus%201:15-16;&version=49; Exodus 1:15-16]|2=<br />
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וַיֹּ֨אמֶר֙ מֶ֣לֶךְ מִצְרַ֔יִם לַֽמְיַלְּדֹ֖ת הָֽעִבְרִיֹּ֑ת אֲשֶׁ֨ר שֵׁ֤ם הָֽאַחַת֙ שִׁפְרָ֔ה וְשֵׁ֥ם הַשֵּׁנִ֖ית פּוּעָֽה:וַיֹּ֗אמֶר בְּיַלֶּדְכֶן֙ אֶת־הָ֣עִבְרִיּ֔וֹת וּרְאִיתֶ֖ן עַל־הָֽאָבְנָ֑יִם אִם־בֵּ֥ן הוּא֙ וַֽהֲמִתֶּ֣ן אֹת֔וֹ וְאִם־בַּ֥ת הִ֖וא וָחָֽיָה:<br />
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''"And the king of Egypt spoke to the Hebrew midwives, of whom the name of the one was Shiphrah, and the name of the other Puah; and he said: ‘When ye do the office of a midwife to the Hebrew women, ye shall look upon the birthstool: if it be a son, then ye shall kill him; but if it be a daughter, then she shall live.’''}}<br />
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{{Quote|1=[http://www.biblegateway.com/passage/?search=Exodus%201:22;&version=49; Exodus 1:22]|2=<br />
כבוַיְצַ֣ו פַּרְעֹ֔ה לְכָל־עַמּ֖וֹ לֵאמֹ֑ר כָּל־הַבֵּ֣ן הַיִּלּ֗וֹד הַיְאֹ֨רָה֙ תַּשְׁלִיכֻ֔הוּ וְכָל־הַבַּ֖ת תְּחַיּֽוּן:<br />
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''And Pharaoh charged all his people, saying: ‘Every son that is born ye shall cast into the river, and every daughter ye shall save alive.''}}<br />
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The word used for daughter in Hebrew here is "bat" בַּ֥ת which is cognate with the Arabic bint/ibnah بنت/إبتة also meaning "daughter" in that language. <br />
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Moreover, the Quran used the expression “Nisaa’ orphans” to mean “female orphans”. Orphans cannot be adults which means non-adults can be included in the word Nisaa’. <br />
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{{Quote|{{Quran|4|127}}|{{right|<br />
ويستفتونك في النساء قل الله يفتيكم فيهن ومايتلى عليكم في الكتاب في يتامى النساء اللاتي لاتؤتونهن ماكتب لهن وترغبون ان تنكحوهن والمستضعفين من الولدان وان تقوموا لليتامى بالقسط وماتفعلوا من خير فان الله كان به عليما }}<br />
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'''Pickthaal:''' ''They consult thee concerning women. Say: Allah giveth you decree concerning them, and the Scripture which hath been recited unto you (giveth decree), concerning female orphans and those unto whom ye give not that which is ordained for them though ye desire to marry them, and (concerning) the weak among children, and that ye should deal justly with orphans. Whatever good ye do, lo! Allah is ever Aware of it.'' <br />
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===65.4 talks only of the 'Iddah and not of sexual activity===<br />
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One point of focus for modern commentators, seeking to defend the Qur'an from the charge of endorsing pedophilia, is that 65:4 does not explicitly discuss consummation or other sexual activity in regards to any of the females discussed in the verse; it merely sets the prescribed 'Iddah required for each.<ref>{{Cite web| title = Quran 65:4 – The Child Marriage Claim| author = | work = Discover The Truth| date = | access-date = 6 January 2022| url = https://discover-the-truth.com/2016/03/12/quran-654-the-child-marriage-claim/| quote = }}</ref><br />
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Critics point out that the 'iddah (prescribed waiting period) for females is required after a divorce or widowing ({{Quran|2|228}), so that a child's father can be correctly identified. In addition to multiple tafsir and hadith traditions on 65:4, this is also established in Qur'an 33:49: <br />
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{{Quote|{{Quran|33|49}}|<br />
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا نَكَحْتُمُ ٱلْمُؤْمِنَٰتِ ثُمَّ طَلَّقْتُمُوهُنَّ مِن قَبْلِ أَن تَمَسُّوهُنَّ فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَهَا ۖ فَمَتِّعُوهُنَّ وَسَرِّحُوهُنَّ سَرَاحًا جَمِيلًا<br />
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O You who have believed, when you marry believing women and then divorce them before you have touched them, then there is not for you any waiting period to count concerning them. So provide for them and give them a gracious release.}}<br />
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The tafsirs further expound on the meaning of the 'iddah according to this verse:<br />
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{{Quote|1=[http://m.qtafsir.com/Surah-Al-Ahzab/A-Gift-and-no-Iddah-for-Wome--- A Gift and no (Iddah) for Women Who are divorced before Consummation of the Marriage (Qur'an 33:49)]<BR>Tafsir Ibn Kathir|2= {{right|<br />
(يأَيُّهَا الَّذِينَ ءَامَنُواْ إِذَا نَكَحْتُمُ الْمُؤْمِنَـتِ ثُمَّ طَلَّقْتُمُوهُنَّ مِن قَبْلِ أَن تَمَسُّوهُنَّ فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَهَا فَمَتِّعُوهُنَّ وَسَرِّحُوهُنَّ سَرَاحاً جَمِيلاً)}}<br />
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49. O you who believe! When you marry believing women, and then divorce them before you have sexual intercourse with them, no `Iddah have you to count in respect of them. So, give them a present, and set them free in a handsome manner.)<br />
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This Ayah contains many rulings, including the use of the word Nikah for the marriage contract alone. There is no other Ayah in the Qur'an that is clearer than this on this point. It also indicates that it is permissible to divorce a woman before consummating the marriage with her.<br />
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(الْمُؤْمِنَـتِ)<br />
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(believing women)<br />
This refers to what is usually the case, although there is no difference between a believing (Muslim) woman and a woman of the People of the Book in this regard, according to scholarly consensus. Ibn `Abbas, may Allah be pleased with him, Sa`id bin Al-Musayyib, Al-Hasan Al-Basri, `Ali bin Al-Husayn Zayn-ul-`Abidin and a group of the Salaf took this Ayah as evidence that divorce cannot occur unless it has been preceded by marriage, because Allah says,<br />
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(إِذَا نَكَحْتُمُ الْمُؤْمِنَـتِ ثُمَّ طَلَّقْتُمُوهُنَّ)<br />
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(When you marry believing women, and then divorce them) <br />
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The marriage contract here is followed by divorce, which indicates that the divorce cannot be valid if it comes first. Ibn Abi Hatim recorded that Ibn `Abbas, may Allah be pleased with him, said, "If someone were to say, `every woman I marry will ipso facto be divorced,' this does not mean anything, because Allah says:<br />
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(يأَيُّهَا الَّذِينَ ءَامَنُواْ إِذَا نَكَحْتُمُ الْمُؤْمِنَـتِ ثُمَّ طَلَّقْتُمُوهُنَّ)<br />
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(O you who believe! When you marry believing women, and then divorce them....).'' It was also reported that Ibn `Abbas, may Allah be pleased with him, said: "Allah said,<br />
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(إِذَا نَكَحْتُمُ الْمُؤْمِنَـتِ ثُمَّ طَلَّقْتُمُوهُنَّ)<br />
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(When you marry believing women, and then divorce them.) Do you not see that divorce comes after marriage'' A Hadith to the same effect was recorded from `Amr bin Shu`ayb from his father from his grandfather, who said: "The Messenger of Allah said:<br />
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«لَا طَلَاقَ لِابْنِ آدَمَ فِيمَا لَا يَمْلِك»<br />
}}<br />
(There is no divorce for the son of Adam with regard to that which he does not possess.) This was recorded by Ahmad, Abu Dawud, At-Tirmidhi and Ibn Majah. At-Tirmidhi said, "This is a Hasan Hadith, and it is the best thing that has been narrated on this matter.'' It was also recorded by Ibn Majah from `Ali and Al-Miswar bin Makhramah, may Allah be pleased with them, that the Messenger of Allah said:<br />
{{right|<br />
«لَا طَلَاقَ قَبْلَ نِكَاح»<br />
}}<br />
(There is no divorce before marriage.)<br />
{{right|<br />
(فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَهَا)<br />
}}<br />
(no `Iddah have you to count in respect of them.) This is a command on which the scholars are agreed, that if a woman is divorced before the marriage is consummated, she does not have to observe the `Iddah (prescribed period for divorce) and she may go and get married immediately to whomever she wishes. The only exception in this regard is a woman whose husband died, in which case she has to observe an `Iddah of four months and ten days even if the marriage was not consummated. This is also according to the consensus of the scholars.<br />
{{right|<br />
(فَمَتِّعُوهُنَّ وَسَرِّحُوهُنَّ سَرَاحاً جَمِيلاً)<br />
}}<br />
(So, give them a present, and set them free in a handsome manner.) The present here refers to something more general than half of the named dowery or a special gift that has not been named. Allah says:<br />
{{right|<br />
(وَإِن طَلَّقْتُمُوهُنَّ مِن قَبْلِ أَن تَمَسُّوهُنَّ وَقَدْ فَرَضْتُمْ لَهُنَّ فَرِيضَةً فَنِصْفُ مَا فَرَضْتُمْ)<br />
}}<br />
(And if you divorce them before you have touched (had a sexual relation with) them, and you have fixed unto them their due (dowery) then pay half of that) (2:237). And Allah says:<br />
{{right|<br />
(لاَّ جُنَاحَ عَلَيْكُمْ إِن طَلَّقْتُمُ النِّسَآءَ مَا لَمْ تَمَسُّوهُنَّ أَوْ تَفْرِضُواْ لَهُنَّ فَرِيضَةً وَمَتِّعُوهُنَّ عَلَى الْمُوسِعِ قَدَرُهُ وَعَلَى الْمُقْتِرِ قَدْرُهُ مَتَـعاً بِالْمَعْرُوفِ حَقًّا عَلَى الْمُحْسِنِينَ)<br />
}}<br />
(There is no sin on you, if you divorce women while yet you have not touched them, nor fixed unto them their due (dowery). But bestow on them gift, the rich according to his means, and the poor according to his means, a gift of reasonable amount is a duty on the doers of good.) (2:236) pIn Sahih Al-Bukhari, it was recorded that Sahl bin Sa`d and Abu Usayd, may Allah be pleased with them both, said, "The Messenger of Allah married Umaymah bint Sharahil, and when she entered upon him he reached out his hand towards her, and it was as if she did not like that, so he told Abu Usayd to give her two garments.'' `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, said "If the dowery had been named, she would not be entitled to more than half, but if the dowery is not been named, he should give her a gift according to his means, and this is the "handsome manner.''}}<br />
<br />
{{Quote|1=[https://www.altafsir.com/tafasir.asp?tmadhno=0&ttafsirno=74&tsorano=33&tayahno=49&tdisplay=yes&userprofile=0&languageid=2 (Qur'an 33:49)]<BR>Tafsir al-Jalalayn|2= {{right|<br />
(يٰأَيُّهَا ٱلَّذِينَ آمَنُوۤاْ إِذَا نَكَحْتُمُ ٱلْمُؤْمِنَاتِ ثُمَّ طَلَّقْتُمُوهُنَّ مِن قَبْلِ أَن تَمَسُّوهُنَّ فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَهَا فَمَتِّعُوهُنَّ وَسَرِّحُوهُنَّ سَرَاحاً جَمِيلاً)<br />
}}<br />
O you who believe if you marry believing women and then divorce them before you have touched them (read tamassūhunna or tumāsūhunna) that is, before you have copulated with them, there shall be no [waiting] period for you to reckon against them, [no] waiting period [needed to preclude pregnancy] or otherwise. But provide for them, give them what they can use for [securing] comforts, in cases where no dowry has been fixed for them; otherwise theirs is to retain half of what was fixed, but no more — this is what Ibn ‘Abbās said and it is [the opinion] followed by al-Shāfi‘ī’; and release them in a gracious manner, leave them be without [the intention to cause them any] harm.}}<br />
<br />
{{Quote|1=[https://www.altafsir.com/tafasir.asp?tmadhno=0&ttafsirno=73&tsorano=33&tayahno=49&tdisplay=yes&userprofile=0&languageid=2 Qur'an 33:49]<BR>Tafsir 'Ibn Abbas|2= {{right|<br />
(يٰأَيُّهَا ٱلَّذِينَ آمَنُوۤاْ إِذَا نَكَحْتُمُ ٱلْمُؤْمِنَاتِ ثُمَّ طَلَّقْتُمُوهُنَّ مِن قَبْلِ أَن تَمَسُّوهُنَّ فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَهَا فَمَتِّعُوهُنَّ وَسَرِّحُوهُنَّ سَرَاحاً جَمِيلاً)<br />
}}<br />
(O ye who believe! If ye wed believing women) without naming the amount of their dowry (and divorce them before ye have touched them) before you had sexual intercourse with them, (then there is no period that ye should reckon) by counting the months or the periods of menstruation. (But content them) as is due by divorce by giving them at least a scarf or shawl (and release them handsomely) divorce them without any harm done to them.}}<br />
<br />
This verse effectively removes the apologist's objection to Qur'an 65.4 as we see clearly that if a man has not consummated his marriage with his wife then she does not need to observe an 'iddah. If Qur'an 65.4 specifies that pre-pubescent females must observe a 3 month 'iddah then clearly sexual intercourse is halal to Allah.<br />
<br />
===This verse is only talking about adult women who don't know if they are pregnant or whose menstruation is interrupted by illness===<br />
<br />
The very reason 65:4 was revealed in the first place, was as a clarification to an existing verse. The Quran had already stated that women must wait 3 menstrual periods before they can end the 'iddat and be free to marry again. This is in Qur'an 2:228:<br />
<br />
{{quote|{{Quran|2|228}}|'''And the divorced women should keep themselves in waiting for three courses; and it is not lawful for them that they should conceal what Allah has created in their wombs''', if they believe in Allah and the last day; and their husbands have a better right to take them back in the meanwhile if they wish for reconciliation; and they have rights similar to those against them in a just manner, and the men are a degree above them, and Allah is Mighty, Wise. }}<br />
<br />
However, after this, Muslim men went to Muhammad to ask about those who did not presently have their menses - how do they measure the 'iddat in those cases? It is in this circumstance that Allah sent down the clarification (65:4) for the three groups of women that did not have menstruation, therefore they could not wait the '3 menstrual cycles' as mandated by Qur'an 2:228.<br />
<br />
Critics point out that those who make this claim are ignoring what all of their own scholars have said about 65:4; that it is referring to the peri-menopausal and post menopausal women, the pre-pubescent girls and the pregnant women. The women who are pre-menopausal are told in Qur'an 2:228 that they must wait 3 menstrual cycles, leaving the apologetic interpretation without a clear rationale.<br />
<br />
===This verse is applied to unconsummated widows===<br />
<br />
Another claim is that Qur'an 65:4 doesn't necessarily mean that Muslim men can have sex with pre-pubescent females because there may be cases where a man has married a pre-pubescent female, but while waiting for her to attain menstruation before consummating the marriage, he died. The 'iddah could be referring to a situation such as this. <br />
<br />
Critics counter that this claim is invalid because the Qur'an specifies the 'iddah for ''all'' widows to be 4 months and 10 days; in Qur'an 2:234:<br />
<br />
{{Quote|{{Quran|2|234}}|And (as for) those of you who die and leave wives behind, they should keep themselves in waiting for four months and ten days; then when they have fully attained their term, there is no blame on you for what they do for themselves in a lawful manner; and Allah is aware of what you do.}}<br />
<br />
Since the 'Iddah specified in Qur'an 65.4 is for a different amount of time, this situation would not seem to be the subject of 65:4. <br />
<br />
<br /><br />
==See Also==<br />
<br />
*[[Child Marriage in Islamic Law]]<br />
*[[Forced Marriage]]<br />
*[[Child Marriage in the Muslim World]]<br />
<br />
==External Links==<br />
<br />
*[http://www.answering-islam.org/Quran/Versions/065.004.html Marriage to Minors: Surah At-Talaq (65:4)] - ''Answering Islam''<br />
*[https://www.youtube.com/watch?v=mI5K3SnOjoo Does the Quran Promote Pedophilia? Mohammed Hijab Says "Yes!"] - ''David Wood''<br />
{{Translation-links-english|[[Pedophilie_dans_le_Coran|French]]}}<br />
<br />
==References==<br />
{{Reflist|30em}}<br />
<br />
[[Category:Qur'an]]<br />
[[Category:Shariah (Islamic Law)]]<br />
[[Category:Child Marriage]]<br />
[[Category:Human rights]]<br />
[[Category:Marriage]]<br />
[[Category:Women]]<br />
[[Category:Criticism of Islam]]<br />
[[Category:Apologetics]]<br />
[[Category:Tafsir]]</div>SOShttps://wikiislamica.net/index.php?title=Le_Mariage_d%27enfants_dans_le_coran&diff=138071Le Mariage d'enfants dans le coran2024-03-30T06:38:54Z<p>SOS: </p>
<hr />
<div>{{QualityScore|Lead=4|Structure=3|Content=3|Language=4|References=2}}<br />
<br />
The subject of child marriage per se never arises in the Qur'an. Yet scholars were more or less unanimous that the Qur'an deals indirectly with the topic. The Qur'an lays down strict rules for how long a woman must wait in between the end of one marriage and the beginning of another. The purpose of this in a pre-modern, patriarchal society was to ensure that a woman would not marry a new man while pregnant from her last husband and impute fathership of her baby to the wrong husband. Pursuant to these rules {{Quran|2|228}} stipulates a waiting period ([['Iddah|'Iddah]]) of 3 months after divorce, while {{Quran|33|49}} states that no waiting period is prescribed for a woman who has ''not'' had intimate contact with her husband. However, the Quran also clarifies a number of other scenarios in verse {{Quran|65|4}}, including that there is also a 3 month waiting period for "those who have not menstruated". <br />
<br />
This has been interpreted in the Islamic tradition to mean that the [[Qur'an]] supports marrying prepubescent girls. Jurists were unanimous that a father could contract his child in marriage at any age, while the family was to hand over the daughter to her husband for consummation when she could physically tolerate intercourse without physical harm (see [[Child Marriage in Islamic Law]]). Some Quran commentators and modernist Muslims mention opinions that {{Quran|65|4}} may refer rather to women whose menstruation has been interrupted (for example, due to illness) and interpret the Quran as sanctioning marriage only with those who have reached puberty.<br />
<br />
Today, [[w:Marriageable_age|many modern Muslim countries]] have legislated to raise the minimum age of marriage, in many cases to the age of 16 or 18 for girls (though often with loopholes or with ineffective enforcement) and to prevent forced marriage, often in the face of opposition from Islamic scholars. Many Muslim campaign groups and charities have been involved in this process and continue to offer help to those at risk (see the article [[Forced Marriage]] which includes sources of help).<ref>For example [https://www.mwnuk.co.uk/Forced_Marriage_7_factsheets.php Muslim Women's Network UK] and [https://preventforcedmarriage.org/forced-marriage-overseas-pakistan/ Tahirih Justice Center Forced Marriage Initiative]</ref> In collaboration with activists, in 2019 the deputy Grand Mufti of al-Azhar University in Cairo issued a fatwa calling for marriage based on mutual consent with a minimum age set as 18.<ref>[https://www.theguardian.com/global-development/2019/jun/21/senior-islamic-cleric-issues-fatwa-against-child-marriage Senior Islamic cleric issues fatwa against child marriage] - Guardian.com</ref> Unicef say that the prevalence of child marriages are decreasing globally but are nevetheless common (including among non-Muslim populations in some regions of the world).<br />
[[File:Women protesters.jpg|right|thumb|300px|March 23, 2010: Women protesters hold up copies of the Qur'an outside parliament in Sanaa while stating that a proposed law banning marriages under the age of 17 in Yemen is un-Islamic<ref>[http://www.irinnews.org/Report.aspx?ReportId=88589 YEMEN: Deep divisions over child brides] - IRIN, March 28, 2010</ref>]] <br />
==Introduction==<br />
<br />
The Qur'an has stipulated a waiting period which women must observe before they can remarry. This waiting period must be observed after they are divorced, or if their husbands have died. In the Qur'an, this is called [['Iddah (Female Menstrual Waiting Period)|'Iddah]] عدة. <br />
<br />
{{Quote|{{Quran|2|228}}|Divorced women remain in waiting for three periods, and it is not lawful for them to conceal what Allah has created in their wombs if they believe in Allah and the Last Day. And their husbands have more right to take them back in this [period] if they want reconciliation. And due to the wives is similar to what is expected of them, according to what is reasonable. But the men have a degree over them [in responsibility and authority]. And Allah is Exalted in Might and Wise.}}<br />
<br />
However, there is one exception to this requirement in Qur'an 33:49:<br />
<br />
{{Quote|{{Quran|33|49}}| {{right|<br />
ياايها الذين امنوا اذا نكحتم المؤمنات ثم طلقتموهن من قبل ان تمسوهن فمالكم عليهن من عدة تعتدونها فمتعوهن وسرحوهن سراحا جميلا<br />
}}<br />
'''Transliteration:''' ''Ya ayyuha allatheena amanoo itha nakahtumu almuminati thumma tallaqtumoohunna min qabli an tamassoohunna fama lakum AAalayhinna min AAiddatin taAAtaddoonaha famattiAAoohunna wasarrihoohunna sarahan jameelan''<br />
<br />
'''Sahih International:''' O You who have believed, when you marry believing women and then divorce them before you have touched them, then there is not for you any waiting period to count concerning them. So provide for them and give them a gracious release.}}<br />
<br />
From the verse above it is understood that 'Iddah (stipulated waiting period) is required if sexual contact has occurred within the marriage. If a woman is not touched by her husband before the divorce, she should not have to observe any waiting period at all.<br />
<br />
According to traditional accounts, Muhammad was later asked about scenarios not covered in these verses:<br />
{{quote |1=[https://www.altafsir.com/tafasir.asp?tmadhno=0&ttafsirno=86&tsorano=65&tayahno=4&tdisplay=yes&userprofile=0&languageid=2 Qur'an 65:4]<BR>Al-Wahidi, Asbab al-nuzul|2= (And for such of your women as despair of menstruation…) [65:4]. Said Muqatil: “When the verse (Women who are divorced shall wait, keeping themselves apart…), Kallad ibn al-Nu‘man ibn Qays al-Ansari said: ‘O Messenger of Allah, '''what is the waiting period of the woman who does not menstruate and the woman who has not menstruated yet?''' And what is the waiting period of the pregnant woman?’ '''And so Allah, exalted is He, revealed this verse”.''' Abu Ishaq al-Muqri’ informed us> Muhammad ibn ‘Abd Allah ibn Hamdun> Makki ibn ‘Abdan> Abu’l-Azhar> Asbat ibn Muhammad> Mutarrif> Abu ‘Uthman ‘Amr ibn Salim who said: “When the waiting period for divorced and widowed women was mentioned in Surah al-Baqarah, Ubayy ibn Ka‘b said: ‘O Messenger of Allah, some women of Medina are saying: there are other women who have not been mentioned!’ He asked him: ‘And who are they?’ He said: '''Those who are too young [such that they have not started menstruating yet]''', those who are too old [whose menstruation has stopped] and those who are pregnant’. And so this verse (And for such of your women as despair of menstruation…) was revealed”.}}<br />
<br />
These scenarios are addressed in Qur'an 65:4: <br />
<br />
{{Quote|{{Quran|65|4}}|{{right|<br />
واللائي يئسن من المحيض من نسائكم ان ارتبتم فعدتهن ثلاثة اشهر واللائي لم يحضن واولات الاحمال اجلهن ان يضعن حملهن ومن يتق الله يجعل له من امره يسرا<br />
}} <br />
'''Transliteration:''' ''Waalla-ee ya-isna mina almaheedi min nisa-ikum ini irtabtum faAAiddatuhunna thalathatu ashhurin waalla-ee lam yahidna waolatu al-ahmali ajaluhunna an yadaAAna hamlahunna waman yattaqi Allaha yajAAal lahu min amrihi yusran''<br />
<br />
'''Sahih International:''' And those who no longer expect menstruation among your women - if you doubt, then their period is three months, and [also for] those who have not menstruated. And for those who are pregnant, their term is until they give birth. And whoever fears Allah - He will make for him of his matter ease.}}<br />
<br />
Here the 'Iddah is prescribed to three categories of women:<br />
<br />
#First the phrase: “Yaisna min al-maheedhi” يئسن من المحيض which means “those women who are desperate of menses” is an indication to women who reached the stage of menstruation but do not menstruate and of those who reached menopause. Desperate of menses underlines that it concerns women who though reached the age, fail to menstruate too. Their 'Iddah period is three months.<br />
#Next comes, “Wallaee Lam yahidhna” واللائي لم يحضن which means “those who have not menstruated yet”. This was more or less unanimously interpreted to mean pre-pubescent girls who have not yet menstruated. Here the 'Iddah prescribed for them is equal to the previous group of women (ie. three months).<br />
#Lastly, the women who are pregnant - their prescribed ʿIddah is until they have given birth.<br />
<br />
==Linguistic Analysis of Verse in Arabic==<br />
<br />
The Qur'an says in Arabic:<br />
<br />
{{Quote|1=[http://quran.al-islam.com/Tafseer/DispTafsser.asp?l=arb&taf=GALALEEN&nType=1&nSora=65&nAya=4 Quran 65:4]<BR>Tafsir from al-Islam.com<br />
|2= {{right|<br />
واللائي لم يحضن فعدتهن ثلاثة أشهر <br />
}}<br />
<br />
"and those who never had menses" (because they are underage)}} <br />
<br />
The transliteration of the verse and the meaning of each portion of the verse is given below:<br />
<br />
''واللائي لم يحضن" فعدتهن ثلاثة أشهر'' <br />
<br />
''Wa L-Lāʾī Lam Yaḥiḍna'' <br />
<br />
''Wa'' ( <font size="4">وَ</font> ) = and<br />
<br />
''Al-Lāʾī'' ( <font size="4">وَاللَّائِي</font> ) = for those who<br />
<br />
''Lam'' ( <font size="4">لَمْ </font>) = did not (negation in past tense) <ref name="EB">Elabbas Benmamoun, Arabic morphology: The central role of the imperfective, Lingua 108 (1999) 175-201</ref> <br />
<br />
''Yaḥiḍna'' ( <font size="4">يَحِضْنَ</font> ) = menstruate. <br />
<br />
''Yaḥiḍna'' comes from the verbal root H-Y-D ( <font size="4">حيض</font> ) which means "to menstruate". <br />
<br />
The addition of prefix "Ya" and suffix "na" to the root "HYD" shows that the word is used in third person, feminine gender, plural, imperfective aspect, jussive mood.<ref>[[w:Arabic grammar|Arabic grammar]] - Wikipedia</ref><br />
<br />
The imperfective aspect, according to traditional understanding of classical Arabic grammar, by itself lacks any tense feature (as is true of other classical Semetic languages such as Hebrew). <ref name="EB" /> The tensed negatives like ''lam'' ( <font size="3">لَمْ </font> ) (negation in past tense), ''lan'' ( <font size="3">لن</font> ) (negation in future tense), ''lā'' ( لا) (negation in present tense) combined with imperfective (in different moods) decide the tense in the case of a negative sentence. <br />
<br />
Thus ''lam Yadrus لم يدرس'' = He did not study. The verb is in the imperfect tense, but the particle lam لم conveys a meaning of a simple, negated past. <br />
<br />
In the verse 65:4, '''''Lam'' ''Yaḥiḍna'' لم يحضن= 'those who did not menstruate'.''' The meaning here is that the females being referred to have not, yet, menstruated, ie they are pre-pubescent. <br />
<br />
The imperfective verb in the with the negation particle ''lam'' ( <font size="3">لَمْ </font> ) (indicating a past-tense meaning) is in the [[w:Grammatical mood#Jussive|Jussive]] mood(يعني المضارع المجزوم). <ref name="EB" /> <br />
<br />
{{Quote||'''The mood is similar to the cohortative mood, in that it expresses plea, insistence, imploring, self-encouragement, wish, desire, intent, command, purpose or consequence.''' In some languages, the two are distinguished in that cohortative occurs in the first person and the jussive in the second or third. It is found in Arabic, where it is called the مجزوم, majzum. The rules governing the jussive in Arabic are somewhat complex. <ref>[[w:Grammatical mood#Jussive|Jussive]] - Wikipedia</ref>|}} <br />
<br />
Supporting these meanings, from Lane's lexicon, ''Lam'' ({{arabic|لم }}) means 'not':<br />
<br />
{{Quote|1=Lane's Lexicon for ''Lam''|2=Lam = ل<br />
<br />lam = Negative particle giving to the present the sense of the perfect; not.<ref>[http://www.studyquran.co.uk/13_LAM.htm Lam = ل] - StudyQuran</ref>}}<br />
<br />
From the Lexicon, Arabic word for Menstruate is 'Haid' ({{arabic|حيض}}):<br />
{{Quote|1= Lane's Lexicon for ''Haa''|2=Ha-Ya-Dad (Ha-Alif-Dad) = To have her courses, menstruate; Her blood flowed from her womb, to attain the age of menstruation, to make a thing flow.<br />
<br />
hada vb. (1) impf. act. 65:4<br />
<br />
mahid n.m. 2:222<br /><br />
Lane's Lexicon, Volume 2, page: 322, 323<ref>[http://www.studyquran.co.uk/9_HAA.htm ح = Ha] - StudyQuran</ref>}}<br />
<br />
It thus follows that 65:4 is describing the state of women have not yet menstruated, which would logically include children or girls before puberty or attainment of [[w:menarche|menarche]] (first period). This implication, as seen below, was also drawn by the majors [[tafsir|Tafsirs]]. <br />
<br />
The exact translation of this portion of {{Quran|65|4}} is thus ''"Not menstruated yet"'' ( <font size="4">لَمْ يَحِضْنَ</font> ). In Arabic, the menstruation process is called HaiD( <font size="4">حيض</font> ), and the verb for "to menstruate" is yaHiD( <font size="4">يَحِض</font> ), with the noun likely being derivative of the verb (as with most but not all derivations in Arabic). The LAM ( <font size="4">لَمْ </font> )clearly shows that the verb refers to women who menstruated, and the na ( <font size="4">نَ</font> ) at the end of the verb drives home the point that this verb speaks of women. “Not menstruated yet” or some similar translation is the only acceptable English translation.<br />
<br />
This verse 65:4 is read by the tafsirs as a continuation of Qur'an 33:49. A question that naturally arises from these verses, and which was more or less answered by the mufassiruun, is 'if a woman who has not had sex should not have to observe any Iddah at all, as mentioned in 33:49, what is the reason for the prescribed 'Iddah for those women who have not yet menstruated?' The answer seems to be that marrying pre-pubescent girls and having sex with them is sanctioned by the Qur'an, or at least such marriages are alluded to without criticism.<br />
<br />
The phrase found in Qur'an 65:4 as "wallaee lam yaHiDhna" واللائي لم يحضن is sometimes mistranslated by [[apologists]] to mask the fact that pre-pubescent girls are normally understood as the intended meaning here; the exact meaning of the phrase is clearly understood this way in the [[Tafsir]]<nowiki/>s.<br />
<br />
Some also point out that {{Quran-range|2|236|237}} implies that there can be a significant time period between contracting a marriage and consummation. Between this time a husband may divorce his wife with reduced compensation. Since a particularly significant amount of time would typically pass between the contracting of marriage with a minor and the consummation, the need for such guidance might seem to imply that the author had such marriages in mind.<br />
<br />
{{Quote|{{Quran-range|2|236|237}}|There is no blame upon you if you divorce women you have not touched nor specified for them an obligation. But give them [a gift of] compensation - the wealthy according to his capability and the poor according to his capability - a provision according to what is acceptable, a duty upon the doers of good.<BR />And if you divorce them before you have touched them and you have already specified for them an obligation, then [give] half of what you specified - unless they forego the right or the one in whose hand is the marriage contract foregoes it. And to forego it is nearer to righteousness. And do not forget graciousness between you. Indeed Allah, of whatever you do, is Seein}}<br />
<br />
==Tafsirs of the Verse==<br />
<br />
The classical tafsirs are essentially unanimous that {{Quran|65|4}} prescribes the 'iddah for a pre-pubscent girl. Although not spelled out explicitly in the verse itself, this meaning is clearly the one that was taken away by the orthodox Sunni muslim exegetical tradition. It must be noted that while mentioning this interpretation, al-Tabari and al-Qurtubi also include opinions that it refers to women whose normal menstruation is interrupted (see [[Child Marriage in Islamic Law]]). For example, al-Qurtubi cites the companion Mujahid, though see also the hadith quoted from Sahih al-Bukhari below where Mujahid gives the traditional interpretation. The alternative interpretation is also advocated by Islamic modernists and is discussed in the section on modern views below.<br />
<br />
Besides the tafsirs quoted below, a large set of translated quotes from various well known exegetical and jurist texts relating to these matters is also available online.<ref>[https://theislamissue.wordpress.com/2021/09/19/q65-4-the-verse-of-child-marriage/ Q65.4: The verse of child marriage]</ref><br />
<br />
===Modern Tafsirs===<br />
The following commentaries show that the tradition of interpreting this verse as referring to the divorce (and thus marriage) of pre-pubescent girls comes well into the modern period.<br />
<br />
The largest Quran publisher in the world, King Fahd Complex for the Printing of the Holy Quran, which is located in Saudi Arabia, published a Quran edition called “The easy interpretation” where every Quran page includes explanatory notes. This edition is authored by an elect of scholars. Here’s what this edition says about verse 65:4:<br />
<br />
{{quote |1=[https://publications-img.qurancomplex.gov.sa/?p=139&mushaf_pageno=573&imagewidth=550 Al-Tafsīr Al-Muyassar, King Fahd Complex for the Printing of the Holy Quran, second edition, p.558]<BR>التفسير الميسر، مجمع الملك فهد لطباعة المصحف، تأليف نخبة من العلماء، الطبعة الثانية|2= {{right|والنساء المطلقات اللاتي انقطع عنهنَّ دم الحيض؛ لكبر سنهنَّ، إن شككتم فلم تدروا ما الحكم فيهنَّ؟ فعدَّتهنَّ ثلاثة أشهر، والصغيرات اللاتي لم يحضن، فعدتهن ثلاثة أشهر كذلك}}<BR><br />
As for divorced women who no longer menstruate due to old age, if you didn’t know what the ruling on them is, their ʿIddah is three months. As for the young ones who haven’t menstruated yet, their ʿIddah is three months too.}}<br />
<br />
<br />
'''Abu Bakr Al-Jaza'iri (1921-2018)'''<br />
<br />
{{quote |1=أيسر التفاسير لأبي بكر الجزائري ج5 ص377<BR><br />
Aysar Al-Tafāsīr by Abū Bakr Al-Jazāʾirī, Maktabat Al-ʿUlūm Wal Ḥikam, vol.5 p.377|2= {{right|واللائي لم يحضن أي لصغرهن كذلك، عدتهن ثلاثة أشهر.}}<BR><br />
The ʿiddah for those who haven’t menstruated, meaning for being young, is also three months.}}<br />
<br />
<br />
<br />
'''Ibn 'Ashur (1879-1973)'''{{quote |1=التحرير والتنوير لابن عاشور، الدار التونسية للنشر<BR><br />
Al-Taḥrīr Wal-Tanwīr by Ibn ʿĀshūr, Al-Dār Al-Tūnisiyyah Lil-Nashr, Vol.28 p.315|2= {{right|عَطْفٌ عَلَى قَوْلِهِ: فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ [الطَّلَاق: 1] فَإِنَّ الْعِدَّةَ هُنَالِكَ أُرِيدَ بِهَا الْأَقْرَاءُ فَأَشْعَرَ ذَلِكَ أَنَّ تِلْكَ الْمُعْتَدَّةَ مِمَّنْ لَهَا أَقْرَاءٌ، فَبَقِيَ بَيَانُ اعْتِدَادِ الْمَرْأَةِ الَّتِي تَجَاوَزَتْ سِنَّ الْمَحِيضِ أَوِ الَّتِي لَمْ تَبْلُغْ سِنَّ مَنْ تَحِيضُ وَهِيَ الصَّغِيرَةُ.}}<BR><br />
<br />
After verse no.1 explained the ʿiddah for women who menstruate, another thing remains to be explained which is the ʿiddah for women who have passed the menstruation age or the ones who haven’t reached the menstruation age who are the young.}}<br />
<br />
====Abul A'la Al-Maududi (1903-1979)====<br />
<br />
{{quote |1=[http://www.islamicstudies.info/tafheem.php?sura=65 Commentary on Qur'an Chapter 65:4]<BR>Sayyid Abul Ala Maududi, Tafhim al-Qur'an|2= Here, one should bear in mind the fact that according to the explanations given in the Quran the question of the waiting period arises in respect of the women with whom marriage may have been consummated, for there is no waiting-period in case divorce is pronounced before the consummation of marriage. (Al-Ahzab: 49). Therefore, '''making mention of the waiting-period for the girls who have not yet menstruated, clearly proves that it is not only permissible to give away the girl in marriage at this age but it is also permissible for the husband to consummate marriage with her.''' Now, obviously no Muslim has the right to forbid a thing which the Quran has held as permissible.}}<br />
<br />
Note here what Al-Maududi mentions on giving pre-pubescent girls in marriage and consummating the marriage with them. The interpreter affirms it is permitted by the Qur'an and no Muslims can question or forbid it.<br />
<br />
<br />
'''Al-Sa'di (d.1956)'''<br />
<br />
{{quote |1=تفسير السعدي، ص807، مؤسسة الرسالة<BR><br />
Taysīr Al-Karīm Al-Mannān by Al-Saʿdī, Muʾassasat Al-Risālah, p.807|2= {{right|وَاللائِي لَمْ يَحِضْنَ، أي: الصغار، اللائي لم يأتهن الحيض بعد}}<BR><br />
<br />
Those who haven’t menstruated, meaning: The young who haven’t menstruated yet.}}<br />
<br />
<br /><br />
<br />
'''Al-Shawkani (d.1839 AD)'''<br />
<br />
{{quote |1=[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=9&tSoraNo=65&tAyahNo=4&tDisplay=yes&Page=3&Size=1&LanguageId=1 Qur'an 65:4]<BR>Al-Shoukani, Fath al-Qadir|2= {{right|<br />
{ فَعِدَّتُهُنَّ ثَلَـٰثَةُ أَشْهُرٍ '''وَٱللاَّئِى لَمْ يَحِضْنَ } لصغرهن، وعدم بلوغهن سن المحيض،''' أي: فعدتهن ثلاثة أشهر }}<br />
<br />
'''Due to their youth, and their lack of reaching the age of menstruation (i.e. puberty)''', i.e. their waiting period is 3 months, (quoting the Qur'an) "their waiting period is 3 months and [the same is the case for] those who have not menstruated yet"). }}<br />
<br />
<br /><br />
<br />
===Classical Tafsirs===<br />
The traditional understanding of this verse reaches far back into Islamic history. Almost all of the classical commentators have dealt with this verse, and they are near-unanimous in declaring that it refers to the divorce, and therefore the marriage, of pre-pubescent girls. <br />
<br />
====Ibn Kathir (d.1373 AD), whose interpretation of the Quran is the most popular in the Muslim world, says:====<br />
<br />
{{quote |1=Tafsir Ibn Kathir, Dar Taybah, vol.8 p.149 |2= يَقُولُ تَعَالَى مُبَيِّنًا لِعِدَّةِ الْآيِسَةِ -وَهِيَ الَّتِي قَدِ انْقَطَعَ عَنْهَا الْحَيْضُ لِكِبَرِهَا-: أَنَّهَا ثَلَاثَةُ أَشْهُرٍ، عِوَضًا عَنِ الثَّلَاثَةِ قُرُوءٍ فِي حَقِّ مَنْ تَحِيضُ، كَمَا دَلَّتْ عَلَى ذَلِكَ آيَةُ "الْبَقَرَةِ" وَكَذَا الصِّغَارُ اللَّائِي لَمْ يَبْلُغْنَ سِنَّ الْحَيْضِ أَنَّ عِدَّتَهُنَّ كَعِدَّةِ الْآيِسَةِ ثَلَاثَةُ أَشْهُرٍ؛ وَلِهَذَا قَالَ: {وَاللائِي لَمْ يَحِضْنَ}<br />
<br />
<br />
The `Iddah of Those in Menopause and Those Who do not have Menses Allah the Exalted clarifies the waiting period of the woman in menopause. And that is the one whose menstruation has stopped due to her older age. Her `Iddah is three months instead of the three monthly cycles for those who menstruate, which is based upon the Ayah in (Surat) Al-Baqarah. [see 2:228] '''The same for the young, who have not reached the years of menstruation.''' Their `Iddah is three months like those in menopause. This is the meaning of His saying.}}<br />
<br />
<br />
<br />
'''Al-Tabari (d.923 AD), whose interpretation is the earliest comprehensive interpretation of the Quran, says:'''{{Quote|[https://al-maktaba.org/book/43/13681 The interpretation of Al-Tabari, mu'assasat Al-Risalah, vol.23 p.452]|{{right| (وَاللائِي لَمْ يَحِضْنَ) يقول: وكذلك عدد اللائي لم يحضن من الجواري لصغر إذا طلقهنّ أزواجهنّ بعد الدخول<br />
}}<br />
<br />
"And for those who haven't menstruated" means: The same applies to the Iddah for girls who do not menstruate because they are too young, if their husbands divorce them after consummating the marriage with them.<ref>Al-Tabari's tafsir for Q. 65:4 translated by Islamqa.info [https://islamqa.info/en/answers/12708/is-it-acceptable-to-marry-a-girl-who-has-not-yet-started-her-menses Is it acceptable to marry a girl who has not yet started her menses?]</ref>}}<br />
<br />
<br />
<br />
'''Tafsir Ibn Abbas. Which is a collection of the Quranic interpretation reports attributed to Ibn Abbas, Muhammad's cousin.'''{{Quote|1=[https://www.altafsir.com/tafasir.asp?tmadhno=0&ttafsirno=74&tsorano=65&tayahno=4&tdisplay=yes&userprofile=0&languageid=2]<BR>Tafsir Ibn Abbas|2= (And for such of your women as despair of menstruation) because of old age, (if ye doubt) about their waiting period, (their period (of waiting) shall be three months) upon which another man asked: “O Messenger of Allah! '''"What about the waiting period of those who do not have menstruation because they are too young?” (along with those who have it not) because of young age, their waiting period is three months."''' Another man asked: “what is the waiting period for those women who are pregnant?” (And for those with child) i.e. those who are pregnant, (their period) their waiting period (shall be till they bring forth their burden) their child. (And whosoever keepeth his duty to Allah) and whoever fears Allah regarding what he commands him, (He maketh his course easy for him) He makes his matter easy; and it is also said this means: He will help him to worship Him well.}}<br />'''Al-Jalalayn by Al-Mahalli (d.1459 AD) & Al-Suyuti (d.1505 AD)'''{{Quote|1=[https://www.altafsir.com/tafasir.asp?tmadhno=0&ttafsirno=74&tsorano=65&tayahno=4&tdisplay=yes&userprofile=0&languageid=2 Qur'an 65:4]<BR>Tafsir al-Jalalayn|2= And [as for] those of your women who (read allā'ī or allā'i in both instances) no longer expect to menstruate, if you have any doubts, about their waiting period, their prescribed [waiting] period shall be three months, and [also for] '''those who have not yet menstruated, because of their young age, their period shall [also] be three months''' - both cases apply to other than those whose spouses have died; for these [latter] their period is prescribed in the verse: they shall wait by themselves for four months and ten [days] [Q. 2:234]. And those who are pregnant, their term, the conclusion of their prescribed [waiting] period if divorced or if their spouses be dead, shall be when they deliver. And whoever fears God, He will make matters ease for him, in this world and in the Hereafter.}}<br />
<br />
====Al-Wahidi (d.1076 ِAD)====<br />
<br />
{{quote |1=[https://www.altafsir.com/tafasir.asp?tmadhno=0&ttafsirno=86&tsorano=65&tayahno=4&tdisplay=yes&userprofile=0&languageid=2 Qur'an 65:4]<BR>Al-Wahidi, Asbab al-nuzul|2= (And for such of your women as despair of menstruation…) [65:4]. Said Muqatil: “When the verse (Women who are divorced shall wait, keeping themselves apart…), Kallad ibn al-Nu‘man ibn Qays al-Ansari said: ‘O Messenger of Allah, '''what is the waiting period of the woman who does not menstruate and the woman who has not menstruated yet?''' And what is the waiting period of the pregnant woman?’ '''And so Allah, exalted is He, revealed this verse”.''' Abu Ishaq al-Muqri’ informed us> Muhammad ibn ‘Abd Allah ibn Hamdun> Makki ibn ‘Abdan> Abu’l-Azhar> Asbat ibn Muhammad> Mutarrif> Abu ‘Uthman ‘Amr ibn Salim who said: “When the waiting period for divorced and widowed women was mentioned in Surah al-Baqarah, Ubayy ibn Ka‘b said: ‘O Messenger of Allah, some women of Medina are saying: there are other women who have not been mentioned!’ He asked him: ‘And who are they?’ He said: '''Those who are too young [such that they have not started menstruating yet]''', those who are too old [whose menstruation has stopped] and those who are pregnant’. And so this verse (And for such of your women as despair of menstruation…) was revealed”.}}<br />
<br />
====Al-Zamakhshari (d.1143 ِAD)====<br />
<br />
{{quote |1=[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=2&tSoraNo=65&tAyahNo=4&tDisplay=yes&UserProfile=0&LanguageId=1 Qur'an 65:4]<BR>Al-Zamakhshari, Al-Kashshaaf|2= {{right|<br />
روي أن ناساً قالوا: قد عرفنا عدة ذوات الأقراء، فما عدة اللائي لا يحضن؛ فنزلت: فمعنى إِنِ ٱرْتَبْتُمْ }: إن أشكل عليكم حكمهن وجهلتم كيف يعتددن فهذا حكمهنّ، وقيل: إن ارتبتم في ذم البالغات مبلغ اليأس وقد قدروه بستين سنة وبخمس وخمسين، أهو دم حيض أو استحاضة؟ { فَعِدَّتُهُنَّ ثَلَـٰثَةُ أَشْهُرٍ } وإذا كانت هذه عدة المرتاب بها، فغير المرتاب بها أولى بذلك '''{ وَٱلَّٰۤئى لَمْ يَحِضْنَ }''' هن الصغائر''' }}<br />
<br />
It is said that people said: we have known the waiting period of the literate people, what is the waiting period of those who do not menstruate; it was revealed its meaning that (quoting the Qur'an) "if you doubted", ie if the correct judgement is not clear and you do not know how to reckon their 'iddah this is to be the correct judgement. And it is said: if you doubted regarding the women who have despaired of further menstruation (and they estimate this to be 60 or 55 years of age) and they see more blood, is it menstruation or spotting? (Quoting the Qur'an) "Their waiting period is 3 months." And if this is the waiting period for those regarding whom there is doubt, then for those regarding whom there is no doubt, (quoting the Qur'an) "and for those how have not menstruated yet", '''these are the small female children.''' }}<br />
<br />
'''<small><br />Tabrasi (d.1153 ِِِAD), a Shia scholar.</small>'''<br />
<br />
{{quote |1=[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=3&tSoraNo=65&tAyahNo=4&tDisplay=yes&Page=7&Size=1&LanguageId=1 Qur'an 65:4]<BR>Tabrasi|2= {{right|{واللآئي لم يحضن}<br />
<br />
تقديره واللآئي لم يحضن إن ارتبتم فعدتهن أيضاً ثلاثة أشهر وحذف دلالة الكلام الأول عليه وهن اللواتي '''لم يبلغن''' المحيض ومثلهن تحيض على ما مرَّ بيانه.}}<br />
<br />
"And those who have not yet menstruated" ie for those who have not yet menstruated, if you doubted, their waiting period is three months, negating the reference to the previous verse, '''these are those women who have not yet reached the age of menstruation and those like them whose menstruation escapes observation.''' }}<br />
<br />
<br /><br />
<br />
===<small>Abu Hayyan (d.1344 AD)</small>===<br />
<br />
{{quote |1=[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=19&tSoraNo=65&tAyahNo=4&tDisplay=yes&UserProfile=0&LanguageId=1 Qur'an 65:4]<BR>Abu-Hayyan|2= {{right|{واللائي لم يحضن }<br><br />
،فالعدة هذه، فتلخص في قوله: { إن ارتبتم } قولان: أحدهما، أنه على ظاهر مفهوم اللغة فيه، وهو حصول الشك؛ والآخر، أن معناه التيقن للإياس؛ والقول الأول معناه: إن ارتبتم في دمها، أهو دم حيض أو دم علة؟ أو إن ارتبتم في علوق بحمل أم لا؛ أو إن ارتبتم: أي جهلتم عدتهن، أقوال. والظاهر أن قوله: واللائي { '''لم يحضن''' } يشمل من لم يحض لصغر، }}<br />
<br />
"And those who have not yet menstruated" As for the waiting period, it is summed up in its saying (quoting the Qur'an) "if you doubted" there are two sayings: one of them, which appears exceedingly understandable, 'this is in the case of doubt'; and the other, whose meaning is 'those who have certainly reached to the point of despair [menopause].' The meaning of the first: if you doubted her blood, is it menstrual blood or caused by an illness or health irregularity? Or perhaps if you suspect a calamity (miscarriage) has happened or not? Or if you doubted: i.e. if you don't know of their waiting period. And this much is clear: Those "who have not yet menstruated" '''includes those who have not menstruated due to their young age.''' }}<br />
<br />
<br /><br />
<br />
==Evidence from the Hadith==<br />
<br />
This interpretation is widespread amongst the mufassirun for good reason. All of the most authoritative collections of Sunni hadith all support this interpretation. <br />
<br />
From Imam Bukhari in his book of Tafsir and hadith collections:<br />
<br />
{{Quote|[http://bewley.virtualave.net/bukhari33.html Sahih Al-Bukhari, Chapter 68: Book of Tafsir]|'''The Tafsir of Surat Al-Talaq'''<BR><BR>Mujahid said that "if you have any doubt" (65:4) means if you do not know whether she menstruates or not. Those who do not longer menstruate and '''those who have not yet menstruated, their 'iddah is three months'''.}}<br />
<br />
{{Quote|{{cite web quotebox|url= http://archive.org/download/SahihAl-bukhari9Vol.Set/SahihAl-bukhariVol.7-Ahadith5063-5969.pdf|title= The Translation of the Meanings of Sahih Al-Bukhari|publisher= Dar-us-Salam Publications|isbn= 9960-717-38-0|author= Al-Bukhari (au.), Muhammad M. Khan (tr.)|date= June 1, 1997|series=vol. 7, book 67, ch. 39|page= 57|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Farchive.org%2Fdownload%2FSahihAl-bukhari9Vol.Set%2FSahihAl-bukhariVol.7-Ahadith5063-5969.pdf&date=2013-08-13|deadurl=no}}|'''(39) CHAPTER. Giving one's young children in marriage (is permissible).''' <br />
<br />
By virtue of the Statement of Allah : "...and for those who have no (monthly) <br />
courses (i.e. they are still immature).. (V.65:4) And the 'Idda for the girl before puberty is <br />
three months (in the above Verse). <br />
<br />
'''5133.''' Narrated 'Aishah; that the Prophet wrote the marriage contract with her when she was six years old and he consummated his marriage when she was nine years old, and then she remained with him for nine years (i.e. till his death).}}<br />
<br />
From Sahih Muslim:<br />
<br />
{{Quote|Capter heading for {{Muslim|8|3309}} to {{Muslim|8|3311}}|Chapter 10: It is permissible for the father to give the hand of his daughter in marriage '''even when she is not fully grown''' up.}}<br />
<br />
<br />
Muṣannaf of Abdul Razzaq (126-211 AH), one of earliest collections of Hadith, mentions a report where companions of Muhammad reference verse 65:4 while answering a legal question about a divorced woman. They said:<br />
<br />
{{quote|Muṣannaf of Abdul Razzāq Al-Ṣanʿānī, Al-Maktab Al-Islāmī, Hadith no.11100, vol.6 p. 340|{{right|فَذَكَرَ شَأْنَ امْرَأَتِهِ وَعِنْدَهُ عَلِيُّ بْنُ أَبِي طَالِبٍ، وَزَيْدُ بْنُ ثَابِتٍ، فَقَالَ لَهُمَا عُثْمَانُ: مَا تَرَيَانِ؟ قَالَا: «نَرَى أَنَّهَا تَرِثُهُ إِنْ مَاتْ، وَأَنَّهُ يَرِثُهَا إِنْ مَاتَتْ، فَإِنَّهَا لَيْسَتْ مِنَ الْقَوَاعِدِ اللَّاتِي يَئِسْنَ مِنَ الْمَحِيضِ، وَلَيْسَتْ مِنَ الْأَبْكَارِ اللَّائِي لَمْ يَحِضْنَ}}<BR><br />
<br />
He mentioned the case of his wife while Ali ibn Abi Talib and Zayid bin Thabit were present, so 'Uthman said to the two of them: "What do you think?" The two of them said "We consider she will inherit from him if he dies, and he will inherit from her if she dies, for she’s not among the elderly women who no longer expect menstruation, and she’s not among the virgins who haven’t menstruated.}}<br />
<br />
<br />
The following Muwatta hadith shows it's permissible to marry girls who have not reached puberty:<br />
<br />
{{quote|{{Muwatta|29|33|108|}}|<br />
Yahya related to me from Malik that he had heard that the Messenger of Allah, may Allah bless him and grant him peace, visited Umm Salama while she was in mourning for Abu Salama and she had put aloes on her eyes. He said, "What is this, Umm Salama?" She said, "It is only aloes, Messenger of Allah." He said, "Put it on at night and wipe it off in the daytime."<br />
<br />
'''Malik said, "The mourning of a young girl who has not yet had a menstrual period takes the same form as the mourning of one who has had a period. She avoids what a mature woman avoids if her husband dies." '''<br />
<br />
Malik said, "A slave-girl mourns her husband when he dies for two months and five nights like her idda.''<br />
<br />
Malik said, "An umm walad does not have to mourn when her master dies, and a slave-girl does not have to mourn when her master dies. Mourning is for those with husbands."}}<br />
<br />
The following is from Fath al-Bari, one of the most authoritative commentaries on Sahih Al-Bukhari:<br />
<br />
{{Quote|1=|2= {{right|<br />
(واللائي لم يحضن , فجعل عدتها ثلاثة أشهر قبل البلوغ )<br />
<br />
أي فدل على أن نكاحها قبل البلوغ جائز <br />
}}<br />
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"and those who never had menses, their prescribed period is three months before puberty, which indicates that giving her into marriage before puberty is permissible."<ref>[http://hadith.al-islam.com/display/Display.asp?Doc=0&Rec=7644 Al-Islam (Arabic text)]</ref><ref>[http://www.islamweb.net/newlibrary/display_book.php?idfrom=9381&idto=9382&bk_no=52&ID=2847 IslamWeb (Arabic text)]</ref>}}<br />
<br />
==Recent Fatwas==<br />
<br />
IslamOnline.net is one of the most popular Islamic fatwa sites on the internet. The following excerpt is taken from a December 2010 fatwa.<br />
<br />
{{Quote|1=[http://www.webcitation.org/query?url=http%3A%2F%2Fwww.islamonline.net%2Far%2FIOLCounsel_C%2F1278406761316%2F1278406720653%2F%D9%87%D9%84-%D9%8A%D8%AC%D9%88%D8%B2-%D8%AA%D8%AD%D8%AF%D9%8A%D8%AF-%D8%B3%D9%86-%D8%B2%D9%88%D8%A7%D8%AC-%D9%84%D9%84%D9%81%D8%AA%D9%8A%D8%A7%D8%AA%D8%9F-&date=2011-02-03 Is it permissible to restrict the age at which girls can marry?]<BR>Submitted by Ahmad, IslamOnline, December 24, 2010|2=The Noble Qur'an has also mentioned the waiting period [i.e. for a divorced wife to remarry] for the wife who has not yet menstruated, saying: "And those who no longer expect menstruation among your women - if you doubt, then their period is three months, and [also for] those who have not menstruated" [Qur'an 65:4]. Since this is not negated later, '''we can take from this verse that it is permissible to have sexual intercourse with a prepubescent girl'''. The Qur'an is not like the books of jurisprudence which mention what the implications of things are, even if they are prohibited. '''It is true that the prophet (PBUH) entered into a marriage contract with A'isha when she was six years old, however he did not have sex with her until she was nine years old''', according to al-Bukhari.}}<br />
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{{Quote|1=[http://www.webcitation.org/61C5nBLpe <!-- original URL http://www.islamweb.net/emainpage/index.php?page=showfatwa&Option=FatwaId&Id=88089 -->Child marriage in Islam]<BR>Islamweb, Fatwa No. 88089, June 24, 2004|2='''Getting married at an early age is something that is confirmed by the book of Allah''', the Sunnah of his Prophet (Sallallahu Alaihi wa Sallam), the consensus of the scholars and the actions of the companions, and the Muslims who came after them. <br />
<br />
Moreover, the interest of Shariah proves it. So the claim that this was abrogated is not correct. And the Hadith did not include that meaning; it just states that a virgin woman is not to be married until consulted. <br />
<br />
The evidence from the Qur'an is: <br />
<br />
1. The saying of Allah: "And those of your women as have passed the age of monthly courses, for them the 'Iddah (prescribed period), if you have doubts (about their periods), is three months, and for those who have no courses [(i.e. they are still immature) their 'Iddah (prescribed period) is three months likewise, except in case of death]". (At-Talaq 65:4)<br />
<br />
So, '''Allah set rulings of marriage, divorce and waiting period for the women who have not yet had menses, i.e. the young girls'''.<br />
<br />
The Iddah (waiting period) does not take place except after marriage.}}<br />
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'''Shaykh Muhammad Bin ʿUthaymīn (d.2001)'''{{quote |Shaykh Muhammad ibn ‘Uthaymeen, Majmoo’at As’ilah tahumm al-Usrah al-Muslimah, p. 61-63|Surah al-Talaaq 65:4: <br />
If a woman does not menstruate, either because she is very young or old and past menopause, then her ‘iddah is three months, because Allah says (interpretation of the meaning): “And those of your women as have passed the age of monthly courses, for them the ‘Iddah (prescribed period), if you have doubt (about their periods), is three months; '''and for those who have no courses (i.e. they are still immature)''' their ‘Iddah (prescribed period) is three months likewise.<ref>[http://www.islamqa.com/index.php?ln=eng&ds=qa&QR=12667 The ‘iddah of a woman divorced by talaaq] - Islam Q&A, Fatwa No. 12667</ref>}}<br />
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==Modern Views and Perspectives on the Meaning of Qur'an 65:4==<br />
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===The Qur'an prohibits marriage to pre-pubescent females===<br />
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Some Modern [[dawah|du'aah]] who decry the traditional sources as endorsing pedophilia often take issue with the interpretation of the wording of Qur'an 65:4 in these source. They see the verse as limited to post-pubescent women and not pre-pubescent women (taking as a starting point medieval modes of understanding "adulthood" for women.<ref>{{Cite web| title = Does verse 65:4 encourage child marriage?| author = Abu Amina Elias AKA Justin Parrott| work = Faith in Allah الإيمان بالله "Any practice that causes harm to children is unlawful in Islam."| date = | access-date = 6 January 2022| url = https://www.abuaminaelias.com/verse-65-4-child-marriage/| quote = }}</ref>. <br />
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Qur'an 4:6 is also often leveraged as part of this argument:<br />
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{{Quote|{{Quran|4|6}}|<br />
{{right|وابتلوا اليتامى حتى اذا بلغوا النكاح فان انستم منهم رشدا فادفعوا اليهم اموالهم ولاتاكلوها اسرافا وبدارا ان يكبروا ومن كان غنيا فليستعفف ومن كان فقيرا فلياكل بالمعروف فاذا دفعتم اليهم اموالهم فاشهدوا عليهم وكفى بالله حسيبا<br />
}}<br />
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'''Transliteration:''' Waibtaloo alyatama hatta itha balaghoo aln'''nikaha''' fa-in anastum minhum rushdan faidfaAAoo ilayhim amwalahum wala ta/kulooha israfan wabidaran an yakbaroo waman kana ghaniyyan falyastaAAfif waman kana faqeeran falya/kul bialmaAAroofi fa-itha dafaAAtum ilayhim amwalahum faashhidoo AAalayhim wakafa biAllahi haseeban<br />
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'''Yusuf Ali:''' Make trial of orphans until they reach the age of marriage; if then ye find sound judgment in them, release their property to them; but consume it not wastefully, nor in haste against their growing up. If the guardian is well-off, Let him claim no remuneration, but if he is poor, let him have for himself what is just and reasonable. When ye release their property to them, take witnesses in their presence: But all-sufficient is Allah in taking account. <br />
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'''Pickthal:''' Prove orphans till they reach the marriageable age; then, if ye find them of sound judgment, deliver over unto them their fortune; and devour it not by squandering and in haste lest they should grow up Whoso (of the guardians) is rich, let him abstain generously (from taking of the property of orphans); and whoso is poor let him take thereof in reason (for his guardianship). And when ye deliver up their fortune unto orphans, have (the transaction) witnessed in their presence. Allah sufficeth as a Reckoner.<br />
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'''Shakir:''' And test the orphans until they attain puberty; then if you find in them maturity of intellect, make over to them their property, and do not consume it extravagantly and hastily, lest they attain to full age; and whoever is rich, let him abstain altogether, and whoever is poor, let him eat reasonably; then when you make over to them their property, call witnesses in their presence; and Allah is enough as a Reckoner.}}<br />
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The word [[Nikah]] can have multiple understandings:<br />
<br />
#According to the Islamic Shar'iah, "Nikah" is a technical term, whose Shar'i (Islamic legal) meaning is "the consumation of a marriage through vaginal intercourse" and in many Islamic languages and cultures, such as Urdu speaking Muslims in South Asia, this by extension merely means "(Islamic) marriage." In Arabic, though , ''Zuwaaj'' زواج<ref>[http://www.studyquran.co.uk/28_ZAY.htm Lane's Lexicon - Zay-Waw-Jiim]</ref> is the specific word for just "marriage" (although the contract of marriage which both parties sign is called "'aqd an-nikaah" عقد النكاح), but the Qur'an uses both words in reference to marrying women; Nikaah for human females and Zuwaaj for the Houris.<br />
#The underlying, literal meaning of "Nikaah" in Arabic language is vaginal, "[[Nikah (Sexual Consummation of Marriage)|Sexual Intercourse]]"<br />
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Some modern du'aah use this word "Nikaah" in this verse to mean "marriage" (i.e. till they (the orphans) reach the age of marriage). Their argument is that this verse links the age of "Nikaah" with "becoming sound in Judgement to take care of the property", and thus a child's Nikaah is impossible while a child does not have the sound judgement to take care of his/her property. <br />
<br />
Contrary to these modern opinions, the traditional view of Muslim 'ulamaa' of the last 1400 years was that word "Nikaah" had been used in it's literal meaning here (i.e. reaching the age where they are able to do the sexual intercourse). For futher discussion, see [[Child Marriage in Islamic Law]]. Islamqa.com, one of the largest Fatwa sites on the internet argues for the traditonal view on the verse:<br />
<br />
{{quote|https://islamqa.info/ar/answers/256830/ليس-للنكاح-سن-معين-وبيان-المراد-بقوله-تعالى-حتى-اذا-بلغوا-النكاح|This verse explains that an orphan’s money is given to him/her after they reach puberty and attain sound judgement. What’s meant by sound judgment is sound management of money. This can only happen after puberty. <br />
<br />
“Reaching Nikah” mentioned in the verse means reaching puberty which can be known through signs such as menstruation for females and the growth of pubic hair. The verse used the expression “reaching Nikah” to actually mean “reaching puberty” because in most cases, it’s adults who perform Nikah. But this doesn’t mean that it’s not possible for non-adults to perform Nikah, which is permissible as proven by the Quran, Sunnah and the consensus of scholars. Plus, the same Surah and the same context of verses proves it (the permissibility of child marriage). (The verse that speaks about giving an orphan his money when he/she reaches Nikah is verse no.6) Verse no.3 says: “And if you fear that you shall not be able to deal justly with the orphan girls, then marry (other) women of your choice, two or three, or four but if you fear that you shall not be able to deal justly (with them), then only one or (the captives and the slaves) that your right hands possess. ”. <br />
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This verse proves it’s allowed to marry an orphan. And an orphan cannot be an adult. It’s reported in Sahih Bukhari Hadith no. 2494:<br />
“Narrated Urwah that he asked `Aisha regarding the Verse: 'If you fear that you shall not be able to deal justly with the orphan girls, marry (other) women of your choice.' (4.3) `Aisha said, "It is about an orphan girl under the custody of her guardian who being attracted by her wealth and beauty wants to marry her with Mahr less than other women of her status. So such guardians were forbidden to marry them unless they treat them justly by giving them their full Mahr. Then the people sought the verdict of Allah's Apostle for such cases, whereupon Allah revealed: 'They ask your instruction concerning women..' (4.127) ”<br />
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[[https://sunnah.com/bukhari:6965]]<br />
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Ibn Hajar (d.1449 AD) commented on this Hadith saying: “This shows it’s allowed to marry orphans who haven’t reached puberty. Because after puberty they can’t be called orphans.”<br />
}}<br />
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Some point out that hadiths seem incompatible with the claim that the age of marriage is linked to reaching sound judgment. At the age of 9, when 'Aisha finally came to the house of Muhammad for the consummation of marriage, still she was not mentally sound enough to look after any property or business. It is evident from the following hadith:<br />
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{{Quote|{{Bukhari|||6130|darussalam}}|Narrated `Aisha:<br />
<br />
I used to play with the dolls in the presence of the Prophet, and my girl friends also used to play with me. When Allah's Messenger (ﷺ) used to enter (my dwelling place) they used to hide themselves, but the Prophet would call them to join and play with me.}}<br />
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According to the schools of Islamic jurisprudence:<br />
<br />
*Most agreed that when a girl reaches puberty, then she herself gets the right to give her consent for a proposed marriage, or to deny the marriage. <br />
*However, the schools of jurisprudence were unanimous that if she is a minor (prepubescent girl), then her father/guardian could wed her to anyone even without her consent<ref>[https://islamqa.info/en/answers/12708/is-it-acceptable-to-marry-a-girl-who-has-not-yet-started-her-menses The scholars are unanimously agreed that a father may marry off his young daughter without consulting her. Fatwa Website Islam Q&A.]</ref>. <br />
*Some schools held that even post-pubescent girls could be compelled to marry by their fathers if they were virgins.<br />
*According to the Hanafi school, if she is a prepubescent and also an orphan, then her guardian has the right to contract her in marriage.<br />
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Hanafis took the latter view based on their interpretation of {{Quran|4|3}} and {{Quran|4|127}} combined with their assumption that the term orphan was not applied to girls over the age of puberty: <br />
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{{Quote|{{Quran|4|127}}|You also read them (the guardians) in the Book concerning orphaned women (in your charge) '''to whom you deny their ordained rights and yet wish to take them in marriage''', as well as in respect of helpless children, that you should be just in the matter of orphans." The good you do is known to God.}}<br />
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For more detail see also the articles [[Forced Marriage]] and [[Child Marriage in Islamic Law]].<br />
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The following hadith concerns guardians who wish to wed orphans in their care: <br />
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{{Quote|{{Bukhari|||5064|darussalam}}|Narrated 'Urwa:<br />
<br />
that he asked `Aisha about the Statement of Allah: 'If you fear that you shall not be able to deal justly with the orphan girls, then marry (other) women of your choice, two or three or four; but if you fear that you shall not be able to deal justly (with them), then only one, or (the captives) that your right hands possess. That will be nearer to prevent you from doing injustice.' (4.3) `Aisha said, "O my nephew! '''(This Verse has been revealed in connection with) an orphan girl under the guardianship of her guardian who is attracted by her wealth and beauty and intends to marry her with a Mahr less than what other women of her standard deserve. So they (such guardians) have been forbidden to marry them unless they do justice to them and give them their full Mahr''', and they are ordered to marry other women instead of them."}}<br />
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On the above basis a prepubescent girl is practically at the mercy of her guardian, and he could marry her to himself, even without her consent, and even for very little Mahr price. <br />
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The Tafsir's give the following understanding of a related verse, {{Quran|4|6}}:<br />
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{{quote|1=[http://tafsir.com/default.asp?sid=4&tid=10463 Giving Back the Property of the Orphans When They Reach Adulthood (Qur'an 4:6)]<BR>Tafsir Ibn Kathir|2=<br />
'''Giving Back the Property of the Orphans When They Reach Adulthood'''<br />
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Allah said,<br />
{{right|<br />
[وَابْتَلُواْ الْيَتَـمَى]<br />
}}<br />
(And test orphans) meaning, test their intelligence, as Ibn `Abbas, Mujahid, Al-Hasan, As-Suddi and Muqatil bin Hayyan stated.<br />
{{right|<br />
[حَتَّى إِذَا بَلَغُواْ النِّكَاحَ]<br />
}}<br />
(until they reach the age of marriage), the age of puberty, according to Mujahid. The age of puberty according to the majority of scholars comes when the child has a wet dream. In his Sunan, Abu Dawud recorded that `Ali said, "I memorized these words from the Messenger of Allah ,<br />
{{right|<br />
«لَا يُتْمَ بَعْدَ احْتِلَامٍ، وَلَا صُمَاتَ يَوْمٍ إِلَى اللَّيْل»<br />
}}<br />
(There is no orphan after the age of puberty nor vowing to be silent throughout the day to the night.) In another Hadith, `A'ishah and other Companions said that the Prophet said,<br />
{{right|<br />
«رُفِعَ الْقَلَمُ عَنْ ثَلَاثَةٍ، عَنِ الصَّبِيِّ حَتَّى يَحْتَلِمَ، وَعَنِ النَّائِمِ حَتَّى يَسْتَيْقِظَ، وَعَنِ الْمَجْنُونِ حَتَّى يُفِيق»<br />
}}<br />
s(The pen does not record the deeds of three persons: the child until the age of puberty, the sleeping person until waking up, and the senile until sane.) Or, the age of fifteen is considered the age of adolescence. In the Two Sahihs, it is recorded that Ibn `Umar said, "I was presented in front of the Prophet on the eve of the battle of Uhud, while I was fourteen years of age, and he did not allow me to take part in that battle. But I was presented in front of him on the eve of the battle of Al-Khandaq (The Trench) when I was fifteen years old, and he allowed me (to join that battle).'' `Umar bin `Abdul-`Aziz commented when this Hadith reached him, "This is the difference between a child and an adult.'' There is a difference of opinion over whether pubic hair is considered a sign of adulthood, and the correct opinion is that it is. The Sunnah supports this view, according to a Hadith collected by Imam Ahmad from `Atiyah Al-Qurazi who said, We were presented to the Prophet on the day of Qurizah, whoever had pubic hair was killed, whoever did not was left free to go, I was one of those who did not, so I was left free.'' The Four Sunan compilers also recorded similar to it. At-Tirmidhi said, "Hasan Sahih.'' Allah's statement,<br />
{{right|<br />
[فَإِنْ ءَانَسْتُمْ مِّنْهُمْ رُشْداً فَادْفَعُواْ إِلَيْهِمْ أَمْوَلَهُمْ]<br />
}}<br />
(if then you find sound judgment in them, release their property to them,) Sa`id bin Jubayr said that this portion of the Ayah means, when you find them to be good in the religion and wise with their money. Similar was reported from Ibn `Abbas, Al-Hasan Al-Basri and others among the Imams. The scholars of Fiqh stated that when the child becomes good in the religion and wise concerning with money, then the money that his caretaker was keeping for him should be surrendered to him.}}<br />
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{{quote|1=[http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=4&tAyahNo=6&tDisplay=yes&UserProfile=0&LanguageId=2 Qur'an 4:6]<BR>Tafsir al-Jalalayn|2=<br />
{{right|<br />
{ وَٱبْتَلُواْ ٱلْيَتَامَىٰ حَتَّىٰ إِذَا بَلَغُواْ النِّكَاحَ فَإِنْ آنَسْتُمْ مِّنْهُمْ رُشْداً فَٱدْفَعُواْ إِلَيْهِمْ أَمْوَالَهُمْ وَلاَ تَأْكُلُوهَآ إِسْرَافاً وَبِدَاراً أَن يَكْبَرُواْ وَمَن كَانَ غَنِيّاً فَلْيَسْتَعْفِفْ وَمَن كَانَ فَقِيراً فَلْيَأْكُلْ بِٱلْمَعْرُوفِ فَإِذَا دَفَعْتُمْ إِلَيْهِمْ أَمْوَالَهُمْ فَأَشْهِدُواْ عَلَيْهِمْ وَكَفَىٰ بِٱللَّهِ حَسِيباً }<br />
}}<br />
Try, test, well the orphans, before reaching maturity with regard [the duties of] religion and [before] they can [legally] manage their own affairs, until they reach the age of marrying, that is, until they have become eligible for it through puberty or [legal] age, which, according to al-Shāfi‘ī, is the completion of fifteen years; then, if you perceive in them maturity, that is, right [judgement] in matters of religion and their property, deliver their property to them; consume it not, O guardians, wastefully, without due merit, and in haste, that is, hastening to expend it, fearing, lest they should grow up, and become mature, at which time you will be obliged to hand it over to them. If any man, who is a guardian, is rich, let him be abstinent, that is, let him abstain from the orphan’s property and refrain from consuming it; if he is poor, let him consume, of it, honourably, that is, in line with the wage for his work. And when you deliver to them, the orphans, their property, take witnesses over them, that they have received it and that you are absolved [of the obligation], so that if any dispute occurs, you are able to refer to a clear proof: this is a command [intended] for guidance. God suffices as a reckoner, as a guardian of His creatures’ deeds and as a reckoner of these [deeds] (the bā’ [in bi’Llāhi] is extra).}}<br />
<br />
{{quote|1=[http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=73&tSoraNo=4&tAyahNo=6&tDisplay=yes&UserProfile=0&LanguageId=2 Qur'an 4:6]<BR>Tafsîr Ibn Abbas|2=<br />
{{right|<br />
{ وَٱبْتَلُواْ ٱلْيَتَامَىٰ حَتَّىٰ إِذَا بَلَغُواْ النِّكَاحَ فَإِنْ آنَسْتُمْ مِّنْهُمْ رُشْداً فَٱدْفَعُواْ إِلَيْهِمْ أَمْوَالَهُمْ وَلاَ تَأْكُلُوهَآ إِسْرَافاً وَبِدَاراً أَن يَكْبَرُواْ وَمَن كَانَ غَنِيّاً فَلْيَسْتَعْفِفْ وَمَن كَانَ فَقِيراً فَلْيَأْكُلْ بِٱلْمَعْرُوفِ فَإِذَا دَفَعْتُمْ إِلَيْهِمْ أَمْوَالَهُمْ فَأَشْهِدُواْ عَلَيْهِمْ وَكَفَىٰ بِٱللَّهِ حَسِيباً }<br />
}}<br />
(Prove orphans) test the intelligence of orphans (till they reach the marriageable age) the age of puberty; (then, if ye find them of) if you see that they possess (sound judgement) righteousness in Religion and a tendency to protect their wealth, (deliver over unto them their fortune) then give their wealth which is with you; (and devour it not squandering) it in transgression and unlawfully (and in haste) in haste lest the orphan grows older and consumes it little by little (lest they should grow up) for fear that they grow older and stop you from devouring their wealth. (Whoso (of the guardians) is rich) and needs not the orphan's wealth, (let him abstain generously) because of his richness from taking of the property of orphans, nor should he diminish anything from their wealth; (and whoso is poor) and needy (let him take thereof in reason (for his guardianship)) in measure, such that he is not in need for the wealth of orphans; it is also said that this means: he should take from the wealth of orphans in proportion with the measure of his work regarding this wealth; and it is also said that this means: he can take from the wealth of orphans as a loan to be paid back. (And when ye deliver up their fortune unto orphans) when they reach the legal age, (have (the transaction) witnessed in their presence) when you deliver it to them. (Allah sufficeth as a Reckoner) Allah suffices as a witness. This verse was revealed about Thabit Ibn Rifa'ah al-Ansari.}}<br />
<br />
{{quote|1=[http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=86&tSoraNo=4&tAyahNo=6&tDisplay=yes&UserProfile=0&LanguageId=2 Qur'an 4:6]<BR>Al-Wahidi, Asbab Al-Nuzul|2=<br />
{{right|<br />
{ وَٱبْتَلُواْ ٱلْيَتَامَىٰ حَتَّىٰ إِذَا بَلَغُواْ النِّكَاحَ فَإِنْ آنَسْتُمْ مِّنْهُمْ رُشْداً فَٱدْفَعُواْ إِلَيْهِمْ أَمْوَالَهُمْ وَلاَ تَأْكُلُوهَآ إِسْرَافاً وَبِدَاراً أَن يَكْبَرُواْ وَمَن كَانَ غَنِيّاً فَلْيَسْتَعْفِفْ وَمَن كَانَ فَقِيراً فَلْيَأْكُلْ بِٱلْمَعْرُوفِ فَإِذَا دَفَعْتُمْ إِلَيْهِمْ أَمْوَالَهُمْ فَأَشْهِدُواْ عَلَيْهِمْ وَكَفَىٰ بِٱللَّهِ حَسِيباً }<br />
}}<br />
(Prove orphans…) [4:6]. This was revealed about Thabit ibn Rifa‘ah and his uncle. Rifa‘ah died when his son Thabit was very young. The uncle of Thabit went to the Messenger of Allah, Allah bless him and give him peace, and said: “The son of my brother is an orphan under my care, what is lawful for me from his wealth? And when should I give him back his wealth?” And so Allah, exalted is He, revealed this verse.}}<br />
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===The Arabic word “Nisaa'” does not refer to young females===<br />
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Some defenders of the Qur'an, speaking in English, claim that the Qur'an only uses the word ''Nisaa''' to refer to mature, adult women, therefore 65:4 cannot be talking about pre-pubescent females.<ref>{{Cite web| title = Quran 65:4 – The Child Marriage Claim| author = Kaleef K. Karim| work = Discover The Truth| date = | access-date = 6 January 2022| url = https://discover-the-truth.com/2016/03/12/quran-654-the-child-marriage-claim/| quote = that the Arabic word ‘Nisa’ could also refer to ‘female children’. Let us take a look in Arabic-English dictionaries. The Arabic word ‘Nisa’ has been used 59 times in the Quran. Not once has the word ‘Nisa’ been used for a ‘child(ren)’, it has always referred to mature adult women. Dr. Rohi Baalbaki, says in Al-Mawrid: A modern Arabic-English Dictionary:}}</ref> <br />
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Critics argue that this linguistic argument does not hold water, even just on the basis of the Qur'an itself as a text. The word merely means "women/females" and can refer to mixed groups of women of various ages, as the English "female" or "women." Here are some verses that use the word ''"nisaa'"'':<br />
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{{Quote|{{Quran|2|49}}|وَإِذْ نَجَّيْنَٰكُم مِّنْ ءَالِ فِرْعَوْنَ يَسُومُونَكُمْ سُوٓءَ ٱلْعَذَابِ يُذَبِّحُونَ أَبْنَآءَكُمْ وَيَسْتَحْيُونَ نِسَآءَكُمْ ۚ وَفِى ذَٰلِكُم بَلَآءٌ مِّن رَّبِّكُمْ عَظِيمٌ<br />
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'''Transliteration:''' ''Waith najjaynakum min ali firawna yasoomoonakum sooa alAAathabi yuthabbihoona abnaakum wayastahyoona '''Nisaa''''akum wafee thalikum balaon min rabbikum AAatheemun''<BR><BR><br />
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'''Yusuf Ali:''' And remember, We delivered you from the people of Pharaoh: They set you hard tasks and punishments, slaughtered your sons and let your women-folk live; therein was a tremendous trial from your Lord.}}<br />
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{{Quote|{{Quran|7|127}}|وَقَالَ ٱلْمَلَأُ مِن قَوْمِ فِرْعَوْنَ أَتَذَرُ مُوسَىٰ وَقَوْمَهُۥ لِيُفْسِدُوا۟ فِى ٱلْأَرْضِ وَيَذَرَكَ وَءَالِهَتَكَ ۚ قَالَ سَنُقَتِّلُ أَبْنَآءَهُمْ وَنَسْتَحْىِۦ نِسَآءَهُمْ وَإِنَّا فَوْقَهُمْ قَٰهِرُونَ<br />
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'''Transliteration:''' ''Waqala almalao min qawmi firawna atatharu moosa waqawmahu liyufsidoo fee alardi wayatharaka waalihataka qala sanuqattilu abnaahum wanastahyee '''Nisaa''''ahum wainna fawqahum qahiroona'' <BR><BR><br />
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'''Yusuf Ali:''' Said the chiefs of Pharaoh’s people: “Wilt thou leave Moses and his people, to spread mischief in the land, and to abandon thee and thy gods?” He said: “Their male children will we slay; (only) their females will we save alive; and we have over them (power) irresistible."}}<br />
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{{Quote|{{Quran|7|141}}|وَإِذْ أَنجَيْنَٰكُم مِّنْ ءَالِ فِرْعَوْنَ يَسُومُونَكُمْ سُوٓءَ ٱلْعَذَابِ ۖ يُقَتِّلُونَ أَبْنَآءَكُمْ وَيَسْتَحْيُونَ نِسَآءَكُمْ ۚ وَفِى ذَٰلِكُم بَلَآءٌ مِّن رَّبِّكُمْ عَظِيمٌ<br />
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'''Transliteration:''' ''Waith anjaynakum min ali firawna yasoomoonakum sooa alAAathabi yuqattiloona abnaakum wayastahyoona '''Nisaa''''akum wafee thalikum balaon min rabbikum AAatheemun''<BR><BR><br />
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'''Yusuf Ali:''' And remember we rescued you from Pharaoh’s people, who afflicted you with the worst of penalties, who slew your male children and saved alive your females: in that was a momentous trial from your Lord.}}<br />
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{{Quote|{{Quran|14|6}}|وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِ ٱذْكُرُوا۟ نِعْمَةَ ٱللَّهِ عَلَيْكُمْ إِذْ أَنجَىٰكُم مِّنْ ءَالِ فِرْعَوْنَ يَسُومُونَكُمْ سُوٓءَ ٱلْعَذَابِ وَيُذَبِّحُونَ أَبْنَآءَكُمْ وَيَسْتَحْيُونَ نِسَآءَكُمْ ۚ وَفِى ذَٰلِكُم بَلَآءٌ مِّن رَّبِّكُمْ عَظِيمٌ<br />
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'''Transliteration:''' ''Waith qala moosa liqawmihi othkuroo niAAmata Allahi AAalaykum ith anjakum min ali firawna yasoomoonakum sooa alAAathabi wayuthabbihoona abnaakum wayastahyoona '''Nisaa''''akum wafee thalikum balaon min rabbikum AAatheemun''<BR><BR><br />
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'''Yusuf Ali:''' Remember! Moses said to his people: “Call to mind the favour of Allah to you when He delivered you from the people of Pharaoh: they set you hard tasks and punishments, slaughtered your sons, and let your females live: therein was a tremendous trial from your Lord.}}<br />
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{{Quote|{{Quran|40|25}}|فَلَمَّا جَآءَهُم بِٱلْحَقِّ مِنْ عِندِنَا قَالُوا۟ ٱقْتُلُوٓا۟ أَبْنَآءَ ٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ وَٱسْتَحْيُوا۟ نِسَآءَهُمْ ۚ وَمَا كَيْدُ ٱلْكَٰفِرِينَ إِلَّا فِى ضَلَٰلٍ<br />
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'''Transliteration:''' ''Falamma jaahum bialhaqqi min AAindina qaloo oqtuloo abnaa allatheena amanoo maAAahu waistahyoo '''Nisaa''''ahum wama kaydu alkafireena illa fee dalalin''<BR><BR><br />
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'''Yusuf Ali:''' Now, when he came to them in Truth, from Us, they said, "Slay the sons of those who believe with him, and keep alive their females," but the plots of Unbelievers (end) in nothing but errors (and delusions)!...}}<br />
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In the above verses, the word ''"Nisaa'"'' is referring to female infants. The biblical original of this story, which the Qur'an relies upon and which commentary on the Qur'an confirms in this case, <br />
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{{Quote|1=[http://www.biblegateway.com/passage/?search=Exodus%201:15-16;&version=49; Exodus 1:15-16]|2=<br />
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וַיֹּ֨אמֶר֙ מֶ֣לֶךְ מִצְרַ֔יִם לַֽמְיַלְּדֹ֖ת הָֽעִבְרִיֹּ֑ת אֲשֶׁ֨ר שֵׁ֤ם הָֽאַחַת֙ שִׁפְרָ֔ה וְשֵׁ֥ם הַשֵּׁנִ֖ית פּוּעָֽה:וַיֹּ֗אמֶר בְּיַלֶּדְכֶן֙ אֶת־הָ֣עִבְרִיּ֔וֹת וּרְאִיתֶ֖ן עַל־הָֽאָבְנָ֑יִם אִם־בֵּ֥ן הוּא֙ וַֽהֲמִתֶּ֣ן אֹת֔וֹ וְאִם־בַּ֥ת הִ֖וא וָחָֽיָה:<br />
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''"And the king of Egypt spoke to the Hebrew midwives, of whom the name of the one was Shiphrah, and the name of the other Puah; and he said: ‘When ye do the office of a midwife to the Hebrew women, ye shall look upon the birthstool: if it be a son, then ye shall kill him; but if it be a daughter, then she shall live.’''}}<br />
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{{Quote|1=[http://www.biblegateway.com/passage/?search=Exodus%201:22;&version=49; Exodus 1:22]|2=<br />
כבוַיְצַ֣ו פַּרְעֹ֔ה לְכָל־עַמּ֖וֹ לֵאמֹ֑ר כָּל־הַבֵּ֣ן הַיִּלּ֗וֹד הַיְאֹ֨רָה֙ תַּשְׁלִיכֻ֔הוּ וְכָל־הַבַּ֖ת תְּחַיּֽוּן:<br />
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''And Pharaoh charged all his people, saying: ‘Every son that is born ye shall cast into the river, and every daughter ye shall save alive.''}}<br />
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The word used for daughter in Hebrew here is "bat" בַּ֥ת which is cognate with the Arabic bint/ibnah بنت/إبتة also meaning "daughter" in that language. <br />
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Moreover, the Quran used the expression “Nisaa’ orphans” to mean “female orphans”. Orphans cannot be adults which means non-adults can be included in the word Nisaa’. <br />
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{{Quote|{{Quran|4|127}}|{{right|<br />
ويستفتونك في النساء قل الله يفتيكم فيهن ومايتلى عليكم في الكتاب في يتامى النساء اللاتي لاتؤتونهن ماكتب لهن وترغبون ان تنكحوهن والمستضعفين من الولدان وان تقوموا لليتامى بالقسط وماتفعلوا من خير فان الله كان به عليما }}<br />
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'''Pickthaal:''' ''They consult thee concerning women. Say: Allah giveth you decree concerning them, and the Scripture which hath been recited unto you (giveth decree), concerning female orphans and those unto whom ye give not that which is ordained for them though ye desire to marry them, and (concerning) the weak among children, and that ye should deal justly with orphans. Whatever good ye do, lo! Allah is ever Aware of it.'' <br />
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}}<br />
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===65.4 talks only of the 'Iddah and not of sexual activity===<br />
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One point of focus for modern commentators, seeking to defend the Qur'an from the charge of endorsing pedophilia, is that 65:4 does not explicitly discuss consummation or other sexual activity in regards to any of the females discussed in the verse; it merely sets the prescribed 'Iddah required for each.<ref>{{Cite web| title = Quran 65:4 – The Child Marriage Claim| author = | work = Discover The Truth| date = | access-date = 6 January 2022| url = https://discover-the-truth.com/2016/03/12/quran-654-the-child-marriage-claim/| quote = }}</ref><br />
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Critics point out that the 'iddah (prescribed waiting period) for females is required after a divorce or widowing ({{Quran|2|228}), so that a child's father can be correctly identified. In addition to multiple tafsir and hadith traditions on 65:4, this is also established in Qur'an 33:49: <br />
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{{Quote|{{Quran|33|49}}|<br />
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا نَكَحْتُمُ ٱلْمُؤْمِنَٰتِ ثُمَّ طَلَّقْتُمُوهُنَّ مِن قَبْلِ أَن تَمَسُّوهُنَّ فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَهَا ۖ فَمَتِّعُوهُنَّ وَسَرِّحُوهُنَّ سَرَاحًا جَمِيلًا<br />
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O You who have believed, when you marry believing women and then divorce them before you have touched them, then there is not for you any waiting period to count concerning them. So provide for them and give them a gracious release.}}<br />
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The tafsirs further expound on the meaning of the 'iddah according to this verse:<br />
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{{Quote|1=[http://m.qtafsir.com/Surah-Al-Ahzab/A-Gift-and-no-Iddah-for-Wome--- A Gift and no (Iddah) for Women Who are divorced before Consummation of the Marriage (Qur'an 33:49)]<BR>Tafsir Ibn Kathir|2= {{right|<br />
(يأَيُّهَا الَّذِينَ ءَامَنُواْ إِذَا نَكَحْتُمُ الْمُؤْمِنَـتِ ثُمَّ طَلَّقْتُمُوهُنَّ مِن قَبْلِ أَن تَمَسُّوهُنَّ فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَهَا فَمَتِّعُوهُنَّ وَسَرِّحُوهُنَّ سَرَاحاً جَمِيلاً)}}<br />
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49. O you who believe! When you marry believing women, and then divorce them before you have sexual intercourse with them, no `Iddah have you to count in respect of them. So, give them a present, and set them free in a handsome manner.)<br />
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This Ayah contains many rulings, including the use of the word Nikah for the marriage contract alone. There is no other Ayah in the Qur'an that is clearer than this on this point. It also indicates that it is permissible to divorce a woman before consummating the marriage with her.<br />
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(الْمُؤْمِنَـتِ)<br />
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(believing women)<br />
This refers to what is usually the case, although there is no difference between a believing (Muslim) woman and a woman of the People of the Book in this regard, according to scholarly consensus. Ibn `Abbas, may Allah be pleased with him, Sa`id bin Al-Musayyib, Al-Hasan Al-Basri, `Ali bin Al-Husayn Zayn-ul-`Abidin and a group of the Salaf took this Ayah as evidence that divorce cannot occur unless it has been preceded by marriage, because Allah says,<br />
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(إِذَا نَكَحْتُمُ الْمُؤْمِنَـتِ ثُمَّ طَلَّقْتُمُوهُنَّ)<br />
}}<br />
(When you marry believing women, and then divorce them) <br />
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The marriage contract here is followed by divorce, which indicates that the divorce cannot be valid if it comes first. Ibn Abi Hatim recorded that Ibn `Abbas, may Allah be pleased with him, said, "If someone were to say, `every woman I marry will ipso facto be divorced,' this does not mean anything, because Allah says:<br />
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(يأَيُّهَا الَّذِينَ ءَامَنُواْ إِذَا نَكَحْتُمُ الْمُؤْمِنَـتِ ثُمَّ طَلَّقْتُمُوهُنَّ)<br />
}}<br />
(O you who believe! When you marry believing women, and then divorce them....).'' It was also reported that Ibn `Abbas, may Allah be pleased with him, said: "Allah said,<br />
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(إِذَا نَكَحْتُمُ الْمُؤْمِنَـتِ ثُمَّ طَلَّقْتُمُوهُنَّ)<br />
}}<br />
(When you marry believing women, and then divorce them.) Do you not see that divorce comes after marriage'' A Hadith to the same effect was recorded from `Amr bin Shu`ayb from his father from his grandfather, who said: "The Messenger of Allah said:<br />
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«لَا طَلَاقَ لِابْنِ آدَمَ فِيمَا لَا يَمْلِك»<br />
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(There is no divorce for the son of Adam with regard to that which he does not possess.) This was recorded by Ahmad, Abu Dawud, At-Tirmidhi and Ibn Majah. At-Tirmidhi said, "This is a Hasan Hadith, and it is the best thing that has been narrated on this matter.'' It was also recorded by Ibn Majah from `Ali and Al-Miswar bin Makhramah, may Allah be pleased with them, that the Messenger of Allah said:<br />
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«لَا طَلَاقَ قَبْلَ نِكَاح»<br />
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(There is no divorce before marriage.)<br />
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(فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَهَا)<br />
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(no `Iddah have you to count in respect of them.) This is a command on which the scholars are agreed, that if a woman is divorced before the marriage is consummated, she does not have to observe the `Iddah (prescribed period for divorce) and she may go and get married immediately to whomever she wishes. The only exception in this regard is a woman whose husband died, in which case she has to observe an `Iddah of four months and ten days even if the marriage was not consummated. This is also according to the consensus of the scholars.<br />
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(فَمَتِّعُوهُنَّ وَسَرِّحُوهُنَّ سَرَاحاً جَمِيلاً)<br />
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(So, give them a present, and set them free in a handsome manner.) The present here refers to something more general than half of the named dowery or a special gift that has not been named. Allah says:<br />
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(وَإِن طَلَّقْتُمُوهُنَّ مِن قَبْلِ أَن تَمَسُّوهُنَّ وَقَدْ فَرَضْتُمْ لَهُنَّ فَرِيضَةً فَنِصْفُ مَا فَرَضْتُمْ)<br />
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(And if you divorce them before you have touched (had a sexual relation with) them, and you have fixed unto them their due (dowery) then pay half of that) (2:237). And Allah says:<br />
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(لاَّ جُنَاحَ عَلَيْكُمْ إِن طَلَّقْتُمُ النِّسَآءَ مَا لَمْ تَمَسُّوهُنَّ أَوْ تَفْرِضُواْ لَهُنَّ فَرِيضَةً وَمَتِّعُوهُنَّ عَلَى الْمُوسِعِ قَدَرُهُ وَعَلَى الْمُقْتِرِ قَدْرُهُ مَتَـعاً بِالْمَعْرُوفِ حَقًّا عَلَى الْمُحْسِنِينَ)<br />
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(There is no sin on you, if you divorce women while yet you have not touched them, nor fixed unto them their due (dowery). But bestow on them gift, the rich according to his means, and the poor according to his means, a gift of reasonable amount is a duty on the doers of good.) (2:236) pIn Sahih Al-Bukhari, it was recorded that Sahl bin Sa`d and Abu Usayd, may Allah be pleased with them both, said, "The Messenger of Allah married Umaymah bint Sharahil, and when she entered upon him he reached out his hand towards her, and it was as if she did not like that, so he told Abu Usayd to give her two garments.'' `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, said "If the dowery had been named, she would not be entitled to more than half, but if the dowery is not been named, he should give her a gift according to his means, and this is the "handsome manner.''}}<br />
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{{Quote|1=[https://www.altafsir.com/tafasir.asp?tmadhno=0&ttafsirno=74&tsorano=33&tayahno=49&tdisplay=yes&userprofile=0&languageid=2 (Qur'an 33:49)]<BR>Tafsir al-Jalalayn|2= {{right|<br />
(يٰأَيُّهَا ٱلَّذِينَ آمَنُوۤاْ إِذَا نَكَحْتُمُ ٱلْمُؤْمِنَاتِ ثُمَّ طَلَّقْتُمُوهُنَّ مِن قَبْلِ أَن تَمَسُّوهُنَّ فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَهَا فَمَتِّعُوهُنَّ وَسَرِّحُوهُنَّ سَرَاحاً جَمِيلاً)<br />
}}<br />
O you who believe if you marry believing women and then divorce them before you have touched them (read tamassūhunna or tumāsūhunna) that is, before you have copulated with them, there shall be no [waiting] period for you to reckon against them, [no] waiting period [needed to preclude pregnancy] or otherwise. But provide for them, give them what they can use for [securing] comforts, in cases where no dowry has been fixed for them; otherwise theirs is to retain half of what was fixed, but no more — this is what Ibn ‘Abbās said and it is [the opinion] followed by al-Shāfi‘ī’; and release them in a gracious manner, leave them be without [the intention to cause them any] harm.}}<br />
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{{Quote|1=[https://www.altafsir.com/tafasir.asp?tmadhno=0&ttafsirno=73&tsorano=33&tayahno=49&tdisplay=yes&userprofile=0&languageid=2 Qur'an 33:49]<BR>Tafsir 'Ibn Abbas|2= {{right|<br />
(يٰأَيُّهَا ٱلَّذِينَ آمَنُوۤاْ إِذَا نَكَحْتُمُ ٱلْمُؤْمِنَاتِ ثُمَّ طَلَّقْتُمُوهُنَّ مِن قَبْلِ أَن تَمَسُّوهُنَّ فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَهَا فَمَتِّعُوهُنَّ وَسَرِّحُوهُنَّ سَرَاحاً جَمِيلاً)<br />
}}<br />
(O ye who believe! If ye wed believing women) without naming the amount of their dowry (and divorce them before ye have touched them) before you had sexual intercourse with them, (then there is no period that ye should reckon) by counting the months or the periods of menstruation. (But content them) as is due by divorce by giving them at least a scarf or shawl (and release them handsomely) divorce them without any harm done to them.}}<br />
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This verse effectively removes the apologist's objection to Qur'an 65.4 as we see clearly that if a man has not consummated his marriage with his wife then she does not need to observe an 'iddah. If Qur'an 65.4 specifies that pre-pubescent females must observe a 3 month 'iddah then clearly sexual intercourse is halal to Allah.<br />
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===This verse is only talking about adult women who don't know if they are pregnant or whose menstruation is interrupted by illness===<br />
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The very reason 65:4 was revealed in the first place, was as a clarification to an existing verse. The Quran had already stated that women must wait 3 menstrual periods before they can end the 'iddat and be free to marry again. This is in Qur'an 2:228:<br />
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{{quote|{{Quran|2|228}}|'''And the divorced women should keep themselves in waiting for three courses; and it is not lawful for them that they should conceal what Allah has created in their wombs''', if they believe in Allah and the last day; and their husbands have a better right to take them back in the meanwhile if they wish for reconciliation; and they have rights similar to those against them in a just manner, and the men are a degree above them, and Allah is Mighty, Wise. }}<br />
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However, after this, Muslim men went to Muhammad to ask about those who did not presently have their menses - how do they measure the 'iddat in those cases? It is in this circumstance that Allah sent down the clarification (65:4) for the three groups of women that did not have menstruation, therefore they could not wait the '3 menstrual cycles' as mandated by Qur'an 2:228.<br />
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Critics point out that those who make this claim are ignoring what all of their own scholars have said about 65:4; that it is referring to the peri-menopausal and post menopausal women, the pre-pubescent girls and the pregnant women. The women who are pre-menopausal are told in Qur'an 2:228 that they must wait 3 menstrual cycles, leaving the apologetic interpretation without a clear rationale.<br />
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===This verse is applied to unconsummated widows===<br />
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Another claim is that Qur'an 65:4 doesn't necessarily mean that Muslim men can have sex with pre-pubescent females because there may be cases where a man has married a pre-pubescent female, but while waiting for her to attain menstruation before consummating the marriage, he died. The 'iddah could be referring to a situation such as this. <br />
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Critics counter that this claim is invalid because the Qur'an specifies the 'iddah for ''all'' widows to be 4 months and 10 days; in Qur'an 2:234:<br />
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{{Quote|{{Quran|2|234}}|And (as for) those of you who die and leave wives behind, they should keep themselves in waiting for four months and ten days; then when they have fully attained their term, there is no blame on you for what they do for themselves in a lawful manner; and Allah is aware of what you do.}}<br />
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Since the 'Iddah specified in Qur'an 65.4 is for a different amount of time, this situation would not seem to be the subject of 65:4. <br />
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==See Also==<br />
<br />
*[[Child Marriage in Islamic Law]]<br />
*[[Forced Marriage]]<br />
*[[Child Marriage in the Muslim World]]<br />
<br />
==External Links==<br />
<br />
*[http://www.answering-islam.org/Quran/Versions/065.004.html Marriage to Minors: Surah At-Talaq (65:4)] - ''Answering Islam''<br />
*[https://www.youtube.com/watch?v=mI5K3SnOjoo Does the Quran Promote Pedophilia? Mohammed Hijab Says "Yes!"] - ''David Wood''<br />
{{Translation-links-english|[[Pedophilie_dans_le_Coran|French]]}}<br />
<br />
==References==<br />
{{Reflist|30em}}<br />
<br />
[[Category:Qur'an]]<br />
[[Category:Shariah (Islamic Law)]]<br />
[[Category:Child Marriage]]<br />
[[Category:Human rights]]<br />
[[Category:Marriage]]<br />
[[Category:Women]]<br />
[[Category:Criticism of Islam]]<br />
[[Category:Apologetics]]<br />
[[Category:Tafsir]]</div>SOShttps://wikiislamica.net/index.php?title=Le_Massacre_des_Banu_Qurayza&diff=138070Le Massacre des Banu Qurayza2024-03-30T06:12:25Z<p>SOS: /* Problèmes avec le récit traditionnel */</p>
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{{QualityScore|Lead=4|Structure=4|Content=4|Language=4|References=4}}[[File:Banu qurayza massacre.jpg|175px|right|thumb|''Détail d'une peinture miniature : Le Prophète, Ali, et ses compagnons lors du massacre des prisonniers de la tribu Juive des Banu Qurayza, illustration d'un texte du XIXe siècle de Muhammad Rafi Bazil.]]Selon les sources islamiques traditionnelles, en 627 après J.-C., à la suite de la [[Bataille de la Tranchée]] et de la trahison des Musulmans par la tribu juive des Banu Qurayza, les Musulmans, sous le commandement militaire direct du prophète [[Muhammad]], ont assiégé le camp des Banu Qurayza. Après un siège d'environ 2 semaines, selon les sources, les Juifs des Banu Qurayza se sont rendus et ont confié leur sort à un intermédiaire de confiance des Musulmans de la tribu des 'Aws, Sa'd ibn Mu'adh. Cependant, Sa'd ibn Mu'adh, affirmant suivre la loi de la Torah elle-même, a conseillé à Muhammad de massacrer les hommes de la tribu et de vendre les femmes et les enfants comme esclaves. Muhammad a suivi ce conseil et, par conséquent, entre 400 et 900 prisonniers de la tribu, incluant des enfants montrant des signes de puberté, ont été abattus, beaucoup devant leur famille, et le reste de la tribu a été vendu en esclavage. L'événement est bien attesté dans la tradition historique islamique et a servi de base à de multiples décisions tout au long de l'histoire concernant le traitement des non-Musulmans capturés par les forces militaires Musulmanes.<br />
==Contexte==<br />
Selon ibn Ishaq, les raids agressifs constants et la propension à la guerre de Muhammad avaient poussé les Mecquois, en alliance avec les tribus juives que Muhammad avait expulsées de Yathrib et la tribu arabe du nord, les Ghatafan, à mettre fin à ce prédicateur et à son mouvement une fois pour toutes. Les trois tribus juives originelles de Médine, les Banu Nadir, les Banu Qaynuqa et les Banu Qurayza, avaient vu leur nombre diminuer à une seule car Muhammad avait expulsé les Banu Nadir et les Banu Qaynuqa de Médine pour des prétextes différents. Pendant ce temps, leurs biens, y compris leurs précieux palmiers, avaient été saisis par Muhammad et les Musulmans. Avec les Mecquois et les Ghatafan, les tribus juives exilées de Médine avaient formé une alliance et rassemblé une armée dont les effectifs sont donnés dans la Sira comme étant d'environ 10 000 hommes, dont plus de 600 cavaliers montés, contre très peu de cavalerie pour les Musulmans, et 7 000 hommes plus puissants que l'armée qui avait vaincu Muhammad et les Musulmans à Uhud. A cette époque, Muhammad ne pouvait compter que sur une force d'environ 3 000 hommes. Muhammad a reçu la nouvelle de leur avance et a commencé à prendre des dispositions. Un compagnon perse du Prophète nommé Salman, apparemment un vétéran des nombreuses guerres opposant les Sassanides face aux Romains, a conseillé que lorsqu'on était confronté à un grand nombre de cavaliers ennemis comme ceux que possédaient les Juifs confédérés et les Mecquois, une bonne stratégie était de creuser une tranchée défensive. Il a été décidé de poursuivre cette stratégie <ref>Martin Lings Muhammad: His Life Based on the Earliest Sources Inner Traditions 2006, pages 222-223</ref>. Les Banu Qurayza n’ont pas fourni d'hommes pour aider, mais ont donné des outils de retranchement et la stratégie des Musulmans a reposé sur les Banu Qurayza, dont le fort se trouvait à l'arrière des défenses Musulmanes, ne rompant pas leur alliance avec Muhammad et ne se joignant pas aux confédérés. La stratégie de la tranchée a fonctionné pour remporter la bataille contre les Mecquois et leurs alliés, et les confédérés ont été repoussés sans beaucoup de pertes pour les Musulmans, mais cela n’a pas mis fin aux combats.<br />
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==Le récit selon la Sira==<br />
La série d'événements menant à la destruction des Banu Qurayza a commencé lors de la Bataille de la Tranchée. Incapables de briser les défenses des Musulmans Médinois, les Mecquois ont envoyé un émissaire de leurs alliés juifs, "l'ennemi d'Allah, Huyayy ibn Akhtab An-Nadri" <ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (traducteur), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh Oxford Universite Press 2005, p.453</ref>, aux Banu Qurayza dans le but de solliciter leur aide et de mettre fin à l'impasse en attaquant Muhammad et les Musulmans à l'arrière de leurs défenses. Selon Ibn Ishaq, initialement, le chef des Banu Qurayza, Ka'b ibn Asad al-Qurayzi, n’a même pas permis à Huyayy ibn Akhtab d'entrer dans le camp, mais a été incité à le faire suite à l'accusation de Huyayy selon laquelle ibn Ka'b ne voulait pas partager sa nourriture. Ibn Ishaq ne précise pas comment il sait cela, mais il affirme que la négociation a échoué en raison de l'insistance des Qurayza pour que les Mecquois offrent des otages afin de garantir qu'ils ne quitteraient pas le champ de bataille tant que Muhammad ne serait pas vaincu (bien qu'ils ont effectivement quitté le champ sans avoir vaincu Muhammad). Selon Ibn Ishaq, les Banu Qurayza, après de nombreux "plaidoyers", ont seulement accepté de ne pas aider les Musulmans ni d’entraver ou de combattre les confédérés. Ibn Ishaq présente comme preuve de la perfidie des Banu Qurayza une chaîne d'Isnad de Yahya ibn ‘Abbaad ibn ‘Abdullah ibn Az-Zubayr avec une histoire selon laquelle une femme musulmane, Safiyah bint ‘AbdulMuttalib, qui a vu un éclaireur juif des Banu Qurayza reconnaître une fortification musulmane se préparer à une attaque. Elle en a informé le commandant du fort, Hassan, et lui a demandé de tuer l'éclaireur, et lorsqu'il a refusé, elle a pris un gourdin et est allé battre l'homme à mort<ref>Idem, 458</ref>. En dehors de cela, Ibn Ishaq ne présente aucune preuve que les Juifs des Banu Qurayza étaient de mèche avec les confédérés. Cependant, il relate qu'Allah a "semé la discorde" entre les confédérés et les Banu Qurayza, ce qui a conduit les Mecquois à battre en retraite sans avoir vaincu Muhammad ou a mené une attaque coordonnée contre les Musulmans avec les Banu Qurayza.<ref>Idem, 459</ref><br />
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La Bataille de la Tranchée étant remportée, Muhammad et ses hommes ont déposé leurs armes et outils de retranchement pour rentrer chez eux. Cependant, selon la Sira, Allah avait d'autres plans. L'ange [[Jibreel (Angel Gabriel)|Jibril]] est apparu à Muhammad juste après qu'il ait déposé son arme et l’a informé que la bataille n'était pas encore terminée car il fallait s’occuper du cas des Juifs des Banu Qurayza en raison de leur trahison mentionnée ci-dessus. Muhammad a informé ses hommes qu'ils ne devaient pas faire la prière de Asr avant d'atteindre le camp des Banu Qurayza, ce qui signifiait qu'il voulait qu'ils s'y rendent rapidement. Les Musulmans ont assiégé le camp pendant des périodes de durées différentes selon la source (Ibn Ishaq affirme 25 jours avant que "Allah ne jette la terreur dans leurs cœurs"). Les Banu Qurayza ont reçu l’ordre de se rendre et d'accepter l'Islam, ce qu'ils ont juré de ne jamais faire. Désespérés de leur situation, selon Ibn Ishaq, ils ont discuté de trois options : accepter l'Islam, tuer leurs femmes et leurs enfants et se lancer dans une attaque de style banzaï contre les forces musulmanes numériquement supérieures (peut-être que les commentateurs modernes l’ont ajoutée en émulation de leurs prédécesseurs religieux à Massada en Palestine), ou s’engager dans une attaque sournoise le jour du sabbat Juif. Les Juifs des Banu Qurayza ont trouvé inacceptables les options proposées.<br />
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Incapables de prendre une décision et assiégés pendant des semaines, les Banu Qurayza ont demandé à parler à Abu Lubaba, un homme de la tribu des 'Aws, leurs alliés. Abu Lubaba, interrogé sur ce que les Banu Qurayza devaient faire, leur a conseillé de se rendre au Prophète, mais en même temps il a levé la main vers son cou, indiquant qu'ils seraient massacrés <ref>Idem, 462</ref>. Après son départ, il a estimé que son action de révéler aux Banu Qurayza leur destin était une trahison envers le Prophète, et il s’est attaché à un pilier pour demander le pardon d'Allah, un acte que Muhammad a approuvé. Malgré cet avertissement, les Banu Qurayza se sont rendus aux Musulmans le jour suivant <ref>Idem, 463</ref>.<br />
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La tribu des 'Aws, alliée des Banu Qurayza au temps de la [[jahiliyyah]], a demandé miséricorde pour eux auprès du Prophète. Le Prophète, ne voulant pas causer de dissension dans ses rangs (les serments et les alliances de loyauté étaient très importants dans la société tribale arabe, car en l'absence de tribunaux et de gouvernements établis, la seule garantie de sécurité et de justice qui pouvait être obtenue était la promesse de protection des alliés en cas de meurtre, de querelles familiales ou de guerre), a confié le sort des Banu Qurayza à un ancien cheikh de confiance des 'Aws, Sa‘d ibn Mu‘adh, qui avait été mortellement blessé pendant la bataille et est mort peu de temps après le massacre des Banu Qurayza. Une fois que Sa'd ibn Mu'adh s’est assuré que les Banu Qurayza et le Prophète respecteraient son jugement, quel qu'il soit, il l’a donné sans hésitation : les hommes des Banu Qurayza devaient être exécutés jusqu'au dernier, tandis que les femmes et les enfants devaient être vendus comme esclaves. Sa'd ibn Mu‘adh a justifié cette décision en déclarant qu’elle provenait de la Torah des Juifs. Ibn Ishaq ne cite pas le verset et le chapitre de la Bible, mais cela est généralement pris comme une référence au livre du Deutéronome 20:12-14.{{Quote|Deutéronome 20:12-14|וְאִם לֹ֤א תַשְׁלִים֙ עִמָּ֔ךְ וְעָשְׂתָ֥ה עִמְּךָ֖ מִלְחָמָ֑ה וְצַרְתָּ֖ עָלֶֽיהָ וּנְתָנָ֛הּ יְהוָ֥ה אֱלֹהֶ֖יךָ בְּיָדֶ֑ךָ וְהִכִּיתָ֥ אֶת כָּל זְכוּרָ֖הּ לְפִי חָֽרֶב רַ֣ק הַ֠נָּשִׁים וְהַטַּ֨ף וְהַבְּהֵמָ֜ה וְכֹל֩ אֲשֶׁ֨ר יִהְיֶ֥ה בָעִ֛יר כָּל־ שְׁלָלָ֖הּ תָּבֹ֣ז לָ֑ךְ וְאָֽכַלְתָּ֙ אֶת שְׁלַ֣ל אֹיְבֶ֔יךָ אֲשֶׁ֥ר נָתַ֛ן יְהוָ֥ה אֱלֹהֶ֖יךָ לָֽךְ<br><br />
Si elle n'accepte pas la paix avec toi et qu'elle veuille te faire la guerre, alors tu l'assiégeras. Et après que l'Éternel, ton Dieu, l'aura livrée entre tes mains, tu en feras passer tous les mâles au fil de l'épée. Mais tu prendras pour toi les femmes, les enfants, le bétail, tout ce qui sera dans la ville, tout son butin, et tu mangeras les dépouilles de tes ennemis que l'Éternel, ton Dieu, t'aura livrés.}}<br />
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Bien que les Musulmans modernes citent ce verset pour justifier le verdict de Mu'adh, il convient de noter que ni la tradition Juive ni la tradition Chrétienne ne comprennent ce verset comme une règle générale pour la guerre, mais plutôt comme un commandement spécifique aux Juifs sous le commandement de Josué qui combattaient les peuples païens de la Terre Sainte. Il n'a généralement pas été utilisé par l'une ou l'autre religion pour justifier le genre de massacre qui a eu lieu à Médine dans d'autres contextes historiques.<br />
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Les prisonniers ainsi condamnés ont été gardés dans la maison ou le campement d'une femme musulmane d’Al-Harith de la tribu des Banu Najjar. Le matin, ils ont été conduits vers une tranchée qui avait été creusée dans le marché de la ville, et exécutés par décapitation <ref>Idem, 465</ref> . Selon la Sira d'Ibn Ishaq, une femme était parmi eux. Les autres femmes et les enfants ont été donnés comme esclaves sexuels et de travail aux Musulmans, seuls les garçons qui n'avaient pas encore atteint la puberté ont été autorisés à vivre. Selon la Sira, le butin en armes et en pillages était substantiel, mais Muhammad a quand même envoyé des femmes et des enfants pour être vendus au Najd afin d’obtenir plus de chevaux et d'armes <ref>Idem, 466</ref>. Comme c'était la coutume, Muhammad a reçu sa part du butin, y compris sa part des femmes, notamment une belle Juive nommée Rayhana dont le mari avait été décapité. Le reste a été distribué à tous les autres Musulmans, un Musulman à cheval recevant trois fois le butin d'un fantassin <ref>Idem, 466</ref>.<br />
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==Les récits selon le tafsir==<br />
Le célèbre [[Tafsir|mufassir]] [[Ibn Kathir al-Dimashqi|ibn Kathir]], s'appuyant sur ses propres sources ainsi que sur de nombreux autres commentateurs classiques, dans son commentaire sur la sourate 33 Al-Ahzab "Les Coalisés", réaffirme bon nombre de détails pertinents du récit de la Sira. En particulier, ibn Kathir interprète la dénonciation des [[People of the Book|Gens du Livre]] dans le Coran comme des Juifs perfides de la tribu des Banu Qurayza qui ont trahit le prophète.{{Quote| Tafsir d'ibn Kathir de la sourate 33 du Coran<br />
|وَلِهَذَا قَالَ تَعَالَى: ﴿وَأَنزلَ الَّذِينَ ظَاهَرُوهُمْ﴾ أَيْ: عَاوَنُوا الْأَحْزَابَ وَسَاعَدُوهُمْ عَلَى حَرْبِ رَسُولِ اللَّهِ ﷺ ﴿مِنْ أَهْلِ الْكِتَابِ﴾ يَعْنِي: بَنِي قُرَيْظَةَ مِنَ الْيَهُودِ، مِنْ بَعْضِ أَسْبَاطِ بَنِي إِسْرَائِيلَ، كَانَ قَدْ نَزَلَ آبَاؤُهُمُ الْحِجَازَ قَدِيمًا، طَمَعًا فِي اتِّبَاعِ النَّبِيَّ الْأُمِّيَّ الذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ، ﴿فَلَمَّا جَاءَهُمْ مَا عَرَفُوا كَفَرُوا بِه﴾ [الْبَقَرَةِ: ٨٩] ، فَعَلَيْهِمْ لَعْنَةُ اللَّهِ.<br />
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Et c'est ainsi que le Très-Haut a dit : "Ceux qui les avaient soutenus (les confédérés) sont descendus", c'est-à-dire qu’ils ont soutenu les coalisés et les ont aidés dans la guerre contre le Messager d'Allah (que la prière d’Allah et Sa paix soient sur lui). "De la part des Gens du Livre", c’est-à-dire des Juifs de la tribu des Banu Qurayza, descendants des Enfants d'Israël, dont les ancêtres étaient autrefois venus dans la région du Hijaz, aspirant à suivre le Prophète illettré qu'ils trouvaient mentionné dans la Torah et l'Evangile. Mais quand il est venu à eux, ils ne l’ont pas reconnu et l’ont rejeté, [Al-Baqara: 89], la malédiction d'Allah a donc été sur eux.}}Il fait référence ici à la [[Surah|sourate]] 33 :{{Quote|{{Quran-range|33|26|27}}|Et Il a fait descendre de leurs forteresses ceux des gens du Livre qui les avaient soutenus [les coalisés], et Il a jeté l'effroi dans leurs cœurs; un groupe d'entre eux vous tuiez, et un groupe vous faisiez prisonniers.<br />
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Et Il vous a fait hériter leur terre, leurs demeures, leurs biens, et aussi une terre que vous n'aviez point foulée. Et Allah est Omnipotent.}}Ibn Kathir confirme que ce sont les anges eux-mêmes qui ont imploré Muhammad de ne pas cesser de combattre :{{Quote|Tafisr d'ibn Kathir sur la sourate 33 du Coran|2=وَرَجَعَ رَسُولُ اللَّهِ ﷺ إِلَى الْمَدِينَةِ مُؤَيَّدًا مَنْصُورًا، وَوَضَعَ النَّاسُ السِّلَاحَ. فَبَيْنَمَا رَسُولُ اللَّهِ ﷺ يَغْتَسِلُ(٤) مِنْ وَعْثَاءِ تِلْكَ الْمُرَابَطَةِ فِي بَيْتِ أُمِّ سَلَمَةَ <br />
<br />
إِذْ تَبَدَّى لَهُ جِبْرِيلُ مُعْتَجِرًا بِعِمَامَةٍ مِنْ إِسْتَبْرَقٍ، عَلَى بَغْلَةٍ عَلَيْهَا قَطِيفَةٌ [مِنْ](٥) دِيبَاجٍ، فَقَالَ: أوضَعت السِّلَاحَ يَا رَسُولَ اللَّهِ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّ الْمَلَائِكَةَ لَمْ تَضَعْ أَسْلِحَتَهَا، وَهَذَا الْآنَ رُجُوعِي مِنْ طَلَبِ الْقَوْمِ. ثُمَّ قَالَ: إِنَّ اللَّهَ يَأْمُرُكَ أَنْ تَنْهَضَ إِلَى بَنِي قُرَيْظَةَ. وَفِي رِوَايَةٍ فَقَالَ لَهُ: عذيرَك مِنْ مُقَاتِلٍ، أَوَضَعْتُمُ السِّلَاحَ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّا لَمْ نَضَعْ أَسْلِحَتَنَا بَعْدُ، انْهَضْ إِلَى هَؤُلَاءِ. قَالَ: "أَيْنَ؟ ". قَالَ: بَنِي قُرَيْظَةَ، فَإِنَّ اللَّهَ أَمَرَنِي أَنْ أُزَلْزِلَ عَلَيْهِمْ. فَنَهَضَ رَسُولُ اللَّهِ ﷺ مِنْ فَوْرِهِ، وَأَمَرَ النَّاسَ بِالْمَسِيرِ إِلَى بَنِي قُرَيْظَةَ، وَكَانَتْ عَلَى أَمْيَالٍ مِنَ الْمَدِينَةِ، وَذَلِكَ بَعْدَ صَلَاةِ الظُّهْرِ، وَقَالَ: "لَا يُصَلِّيَنَّ أَحَدٌ مِنْكُمُ الْعَصْرَ إِلَّا فِي بَنِي قُرَيْظَةَ".<br />
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Le Messager d'Allah (ﷺ) est retourné triomphant à Médine et les gens ont déposés leurs armes. Pendant que le Messager d'Allah (ﷺ) se nettoyait de la poussière de la bataille dans la maison d'Oumm Salama, Gabriel s’est manifesté à lui, vêtu d'un turban en soie de couleur blanche et monté sur une mule avec une selle recouverte d’un tissu de velours. Il a dit : "As-tu déposé tes armes, ô Messager d'Allah ?" Il a répondu : "Oui". Gabriel a dit alors : "Mais les anges n'ont pas encore déposé leurs armes, et je reviens à l’instant de la poursuite contre cette tribu." Puis il a ajouté : "Allah te commande de te lever et de marcher vers les Banu Qurayza." Dans une autre version, il lui a dit : "Quel combattant es-tu ! As-tu déposé les armes ?" Il a répondu : "Oui". Gabriel a dit alors : "Mais nous n'avons pas encore déposé nos armes. Lève-toi et dirige-toi vers eux." Le Prophète (ﷺ) a demandé : "Où ?" Gabriel a répondu : "Vers les Banu Qurayza, car Allah m'a ordonné de les ébranler." Le Messager d'Allah (ﷺ) s’est immédiatement levé, a ordonné aux gens de marcher vers les Banu Qurayza, situés à quelques miles de Médine, après la prière d’az-Zuhr, et a dit : "Que personne d'entre vous ne fasse la prière de Asr sauf chez les Banu Qurayza."}}Ainsi, selon ibn Kathir, le destin des Banu Qurayza était le résultat de leurs propres actions, un destin approuvé et commandé par le ciel lui-même. Selon ibn Kathir, leur destin était exactement ce qu'ibn Ishaq avait décrit :{{Quote| Tafsir d'ibn Kathir de la sourate 33 du Coran|2=فَقَالَ: إِنِّي أَحْكُمُ أَنْ تُقْتَلَ مُقَاتلتهم، وتُسبْى ذُرِّيَّتُهُمْ وَأَمْوَالُهُمْ. فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: "لَقَدْ حَكَمْتَ بِحُكْمِ اللَّهِ مِنْ فَوْقِ سَبْعَةِ أَرْقِعَةٍ"(٨) . وَفِي رِوَايَةٍ: "لَقَدْ حكمتَ بِحُكْمِ المَلك". ثُمَّ أَمْرَ رَسُولِ اللَّهِ ﷺ بِالْأَخَادِيدِ فَخُدّت فِي الْأَرْضِ، وَجِيءَ بِهِمْ مُكْتَفِينَ، فَضَرَبَ أَعْنَاقَهُمْ، وَكَانُوا مَا بَيْنَ السَّبْعِمِائَةِ إِلَى الثَّمَانِمِائَةِ، وَسَبَى مَنْ لَمْ يُنبت مِنْهُمْ مَعَ النِّسَاءِ وَأَمْوَالِهِمْ(٩)<br />
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Alors il (Sa’d) a dit : "Mon jugement est que les hommes en âge de combattre soient tués, et que leurs familles et leurs biens soient pris comme butin." Le Prophète (ﷺ) a dit : "Tu as prononcé le jugement d'Allah au-dessus des sept cieux." Dans un autre récit : "Tu as jugé avec le jugement du Roi (Allah)." Ensuite, le Messager d'Allah a ordonné que des fossés soient creusés, ils ont donc été creusés dans la terre, et ils ont été amenés, mains liées, et ont été décapités. Il y en avait entre sept cents et huit cents. Les enfants qui n'avaient pas encore atteint la puberté et les femmes ont été faits prisonniers, et leurs biens saisis.}}<br />
==Les récits selon les hadiths==<br />
Les hadiths de Bukhari témoignent des incidents décrits par Ishaq. Bukhari confirme que ce sont les anges qui ont décrété que la guerre soit menée contre les Banu Qurayza.{{Quote| {{Bukhari|4|52|68}}|Rapporté par Aicha : Quand le Messager d’Allah (ﷺ) est revenu le jour (de la bataille) d’Al-Khandaq (c.-à-d. la Tranchée), il déposa ses armes et prit un bain. Alors Gabriel, dont la tête était couverte de poussière, est venu à lui en disant : "Tu as déposé tes armes ! Par Allah, je n’ai pas encore déposé mes armes." Le Messager d’Allah (ﷺ) a dit : "Où (aller maintenant) ?" Gabriel a dit : "Par-là," en pointant vers la tribu des Banu Qurayza. Alors le Messager d’Allah (ﷺ) est parti vers eux.}}De même, il confirme que c'est Sa'd qui les a condamnés à leur destin.{{Quote| {{Bukhari|5|58|148}}|Rapporté par Abu Saʿid al-Khudri : "Certaines personnes (c.-à-d. les Juifs des Banu Qurayza) ont décidé d’accepter le verdict de Sa'd ibn Mu'adh alors le Prophète fit qu’on aille le chercher (ﷺ) (c.-à-d. Sa'd ibn Mu'adh). Il est venu monté sur un âne, et quand il s’est approché de la mosquée, le Prophète (ﷺ) a dit : Levez-vous pour le meilleur parmi vous, ou a dit, levez-vous pour votre chef. Puis le Prophète (ﷺ) a dit : "Ô Sa’d ! Ces gens ont accepté de recevoir ton verdict. Sa’d a dit : Je juge que leurs guerriers doivent être tués et que leurs enfants et leurs femmes doivent être pris comme captifs. Le Prophète a dit : Tu as rendu un jugement similaire au Jugement d’Allah (ou le jugement du Roi)."}}D'ailleurs, Bukhari mentionne que même si ibn Sa'd a été appelé à rendre un jugement équitable aux Banu Qurayza en tant qu'ancien allié, en réalité, il est décédé des suites de blessures subies lors de la Bataille du Fossé, souhaitant la mort aux infidèles.{{Quote| {{Bukhari|5|59|448}}|Aicha a rapporté : "Sa’d a été blessé le jour de la Tranchée par un homme de la tribu des Quraysh, nommé Hibban ibn al-Arqah qui l'a frappé avec une flèche. Le Prophète (ﷺ) a dressé une tente pour Sa’d dans la Mosquée pour qu'il puisse être à proximité du Prophète (ﷺ) pour des visites. Lorsque le Prophète (ﷺ) est revenu de la Bataille de la Tranchée et a déposé ses armes et s'est lavé, Gabriel est venu à lui en secouant la poussière de sa tête et a dit : « As-tu déposé tes armes ? » Le Prophète (ﷺ) a répondu : « Par Allah, je ne les ai pas déposées. Sors vers eux (pour les attaquer). » Le Prophète (ﷺ) a demandé : « Où ? » Gabriel a pointé vers les Banu Qurayza. Ainsi, le Messager d'Allah (ﷺ) est allé vers eux (c’-à-d assiéger les Banu Qurayza). Ils se sont ensuite rendus au jugement du Prophète (ﷺ), mais il les a dirigés vers Sa’d pour donner son verdict à leur sujet. Sa’d a dit : « Je juge que leurs guerriers soient tués, leurs femmes et leurs enfants pris comme captifs, et leurs biens distribués. » Hisham a rapporté : « Mon père m'a informé qu'Aicha a dit que Sad a dit : ‘’Ô Allah ! Tu sais qu'il n'y a rien de plus cher pour moi que de combattre dans Ta cause contre ceux qui ont mécrus en Ton Prophète et l'ont expulsé de La Mecque. Ô Allah ! Je pense que Tu as mis fin au combat entre nous et eux (c'est-à-dire, les infidèles Quraysh). Et s'il reste encore un combat avec les Quraysh (infidèles), alors garde-moi en vie jusqu'à ce que je les combatte pour Ton intérêt. Mais si Tu as mis fin à la guerre, alors laisse cette blessure éclater et causer ma mort.’’ Ainsi, le sang a jailli de la blessure. Il y avait une tente dans la Mosquée appartenant aux Banu Ghifar qui ont été surpris par le sang qui coulait vers eux. Ils ont dit : « Ô gens de la tente ! Qu'est-ce que cette chose qui vient de votre côté ? » Voilà que le sang coulait abondamment de la blessure de Sa’d. Sa’d est alors mort à cause de cela."}}Bukhari mentionne également le sort des Banu Qurayza, exécuté conformément au jugement de Sa’d.{{Quote|{{bukhari|5|59|362}} et {{muslim|19|4364}}|Rapporté par ibn Omar : Les Banu Nadir et les Banu Qurayza se sont battus (contre le Prophète (ﷺ) violant leur traité de paix), alors le Prophète a exilé les Banu Nadir et a permis aux Banu Qurayza de rester chez eux (à Médine) en ne leur prenant rien jusqu’à ce qu’ils se battent à nouveau contre le Prophète (ﷺ). Il a ensuite tué leurs hommes et distribué leurs femmes, enfants et biens parmi les musulmans, mais certains d’entre eux sont venus voir le Prophète (ﷺ) qui leur a accordé la sécurité, et ils ont embrassé l’Islam. Il a exilé tous les Juifs de Médine. Il s’agissait des Juifs des Banu Qaynuqa, la tribu d’Abdullah ibn Salam, les Juifs des Banu Haritha et tous les autres Juifs de Médine.<br />
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Il a été rapporté sur l’autorité d’ibn Omar que les Juifs des Banu Nadir et des Banu Qurayza ont combattu contre le Messager d’Allah (ﷺ) qui a expulsé les Banu Nadir, et a permis aux Qurayza de rester en leur accordant la faveur jusqu’à ce qu’ils aient eux aussi combattu contre lui. Puis, il a tué leurs hommes, et a distribué leurs femmes, leurs enfants et leurs biens parmi les musulmans, sauf que certains d’entre eux, en rejoignant le Messager d’Allah (ﷺ) et en embrassant l’Islam, ont été épargnés. Le Messager d'Allah (ﷺ) a chassé tous les Juifs de Médine, y compris les Banu Qaynuqa, qui étaient les partisans d'Abdullah ibn Salam, les Juifs des Banu Haritha, ainsi que tous les Juifs de Médine.}}Le Sunan d’Abu Dawud nous raconte exactement comment il était déterminé si un jeune homme serait épargné, en fonction de s'il avait atteint ou non la puberté :{{Quote| {{Abudawud|38|4390}}|Rapporté par Atiyyah al-Qurazi : "J’étais parmi les captifs des Banu Qurayza. Ils (les compagnons) nous ont examinés, et ceux qui avaient commencé à avoir des poils (pubis) ont été tués, et ceux qui n’en avaient pas non pas été tués. J’étais parmi ceux qui n’avaient pas de poils pubiens."}}<br />
==Perspectives et visions contemporaines==<br />
<center><youtube>UZE1N56fswY</youtube></center>Dans l'extrait ci-dessus, le savant musulman Yasir Qadhi, très respecté pour ses diplômes de l'université islamique de Médine ainsi que de Yale, avance l'argument selon lequel Muhammad avait fait face à une trahison et qu'il avait pris les mesures punitives maximales contre celle-ci. Qadhi soutient que le prophète était justifié à chaque étape et a montré autant de retenue que nécessaire, étant motivé purement par des préoccupations en matière d'art de gouverner et de pragmatisme, et non par la malice. Comme il le dit, il est possible d'accuser le prophète d'être "dur" mais pas d'agir avec malveillance envers les Banu Qurayza ou les Juifs en général, car cela ne serait pas "académiquement valide". Ibn Ishaq avance le même point :{{Quote| Ibn Ishaq: 683 |Alors Abu Sufyan dit : "Ô Quraysh, nous ne sommes pas dans un campement permanent ; les chevaux et les chameaux meurent ; les Banu Qurayza ont rompu leur parole envers nous et nous avons entendu des rapports troublants à leur sujet. Vous pouvez voir la violence du vent qui ne nous laisse ni marmites, ni feu, ni tentes sur lesquelles compter. Partons, car je m'en vais."}}Yasir Qadhi affirme que la punition était "dure" mais qu'il est parfois nécessaire d'être dur. Le chercheur de l'Institut Yaqeen, Abu Amina Elias (Justin Parrott), fait remarquer que tuer les prisonniers combattants mâles des Banu Qurayza était un "acte de légitime défense" de la part de la communauté musulmane et cite Deutéronome 20:12-14 pour justifier les actions des musulmans, en accord avec ibn Ishaq qui affirme que Sa'd jugeait les Juifs selon leur propre loi. Il affirme également que le prophète n'a envoyé ses hommes armés que pour "se défendre" et que les femmes et les enfants des Banu Qurayza ont été emmenés "en captivité" pour leur protection puisque tous leurs hommes avaient été massacrés <ref>"Did the Prophet commit genocide against Jews?" Faith in Allah There is no god but Allah and Muhammad is his messenger https://abuaminaelias.com/prophet-genocide-banu-qurayza/ 8 Avril 2013</ref>. Karen Armstrong, dans son livre A Short History of Islam, affirme également : "La lutte n'indiquait aucune hostilité envers les Juifs en général, mais seulement envers les trois tribus rebelles. Le Coran a continué de vénérer les prophètes juifs et a exhorté les musulmans à respecter les Gens du Livre."<ref>Islam:A Short History Karen Armstrong Modern Library 2002</ref><br />
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Ces arguments font écho aux arguments originaux trouvés dans le matériel ci-dessus. Ibn Ishaq affirme que les Juifs des Banu Qurayza représentaient une menace pour les musulmans par leur trahison et dépeint Muhammad comme hésitant à décider de leur sort. Ibn Ishaq relate même à quel point la punition était "dure" :{{Quote|{{citation|page=462 (paragraphe: 686)|trans_title=The Life of Muhammad|title=Sirat Rasul Allah|author1=Ibn Ishaq|author2=Ibn Hisham|author3=al-Tabari|editor=A. Guillaume|year=1955|publisher=Oxford UP|ISBN=0196360331|location=Karachi|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n381/mode/2up}}|L'Apôtre l’envoya (Abu Lubaba) vers eux (Banu Qurayza), et quand ils l’ont vu, ils se sont levés pour le rencontrer. Les femmes et les enfants sont venus vers lui en pleurant sur son visage, et il en était désolé. Ils ont dit : "Ô Abu Lubaba, penses-tu que nous devrions nous soumettre au jugement de Muhammad ?" Il a répondu 'oui' et a pointé sa main vers sa gorge, signifiant un massacre.}}Cependant, les critiques de ces points de vue pro-islamiques ont souligné que le verset cité par les musulmans modernes du Deutéronome pour justifier l'extermination des Banu Qurayza n'est pas interprété ainsi dans les études traditionnelles chrétiennes ou surtout juives. Selon la doctrine juive, ces versets ont été révélés avant que les Israélites n'entrent dans la Terre Sainte, leur donnant des instructions spécifiques sur la manière de traiter les habitants qui y vivaient <ref>"Muhammad’s atrocity against the Qurayza Jews" James M. Arlandson Answering Islam https://www.answering-islam.org/Authors/Arlandson/qurayza_jews.htm</ref>. De plus, l'affirmation selon laquelle il n'y avait aucune animosité apparente envers les Juifs des Banu Qurayza de la part de Muhammad est contredite par le récit d'ibn Ishaq :{{Quote|Ibn Ishaq: 684 |"Lorsque l'Apôtre s’est approché de leurs forts, il (Muhammad) a dit : "Vous, frères de singes..., est-ce que Dieu vous a déshonorés et vous a apporté sa vengeance ?"<br><br />
Les Banu Qurayza ont répondu : "Ô Abu-l Qasim (Muhammad), tu n'es pas un barbare."<br />
}}En se moquant d'eux en tant que singes, Muhammad fait écho ici au Coran, qui affirme que (certains) Juifs ont été transformés en singes pour avoir violé le sabbat (Coran 50:60). L'érudit juif anti-jihad Andrew Bostrom souligne que Muhammad a pris l'une des plus belles femmes juives de Banu Qurayza, Rayhana, comme épouse et que les musulmans ont largement bénéficié de la destruction de cette tribu, donc la légitime défense n'était clairement pas la seule préoccupation. <ref>"Muhammad, the Qurayza Massacre, and PBS" Andrew Bostom The Legacy of Jihad 10 Juin 2012, Archivé https://www.webcitation.org/query?url=http://www.andrewbostom.org/loj//content/view/38/27/&date=2012-06-10</ref>. L’opinion d'Abu Amina Elias selon laquelle les musulmans ont pris des femmes et des enfants comme Rayhana en captivité simplement pour leur protection ne peut pas non plus être vraie, car ibn Ishaq relate que certains d'entre eux ont été emmenés dans la lointaine région du Najd pour être vendus contre des armes et des chevaux. Yasir Qadhi lui-même souligne que les Banu Qurayza se sont vu offrir la liberté de vivre s'ils acceptaient l'islam, et selon la Sira, seul leur cœur endurci et obstiné qui rejetait Muhammad malgré le fait de savoir qu'il était un prophète du Seigneur les empêchait de se sauver en se convertissant à l'islam. Ainsi, clairement, du moins aux yeux de la Sira, leur religion juive avait en fait quelque chose à voir avec la dureté avec laquelle Muhammad les a traités, contredisant ainsi l’opinion de Qadhi selon laquelle le prophète a agi sans malveillance ni animosité religieuse selon les sources dont nous disposons. Bukhari mentionne également que le prophète a ordonné à ses hommes d'insulter les Banu Qurayza avec de la poésie, ce qui était à l'époque arabe ancienne l'un des principaux moyens de promouvoir l'animosité envers un ennemi (Muhammad a ordonné que les poètes qui lui faisaient cela soient tués) :{{Quote| {{Bukhari|5|59|449}}|Al-Bara' ibn 'Azib a rapporté, d’après une autre chaîne de narrateurs, que le Messager d'Allah (ﷺ) a dit à Hassaan ibn Thabit le jour de Qurayza (lors du siège) : "Harangue-les (avec tes poèmes), car Jibril est avec toi."}}<br />
==Problèmes avec le récit traditionnel==<br />
Le récit des Banu Qurayza fait partie intégrante de la loi islamique acceptée, et plusieurs juristes islamiques l'ont cité, notamment lorsqu'ils ont statué que certaines populations juives et d'autres non-croyantes devaient être massacrées. En tant que tel, il n'y a pas de question parmi les musulmans orthodoxes quant à sa véracité <ref>"Extended Interview: The legacy of Islamic Antisemetism" Andrew Bostom andrewbostom.org 13 Juin 2008</ref>. Cependant, l'historiographie de ce sujet n'est pas sans poser de problèmes.<br />
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Dans la tradition islamique, ibn Ishaq a souvent été critiqué pour accorder trop de poids aux récits juifs et pour être généralement partial dans ses récits de certains événements. Malik ibn Anas accuse ibn Ishaq d'être un "menteur" pour avoir écouté des "récits juifs" <ref>"New Light on the Story of Banu Qurayza and the Jews of Medina", W.N Arafat 2001 p. 100-107</ref>.<br />
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Les recherches modernes ont jeté de sérieux doutes sur le travail des érudits islamiques du VIIIe siècle (deuxième siècle de l'islam) tels que ibn Ishaq. Comme le souligne Fred Donner, l'un des premiers documents que nous avons de ce mouvement proto-islamique naissant est la ''Constitution de Médine'' (صحيفة مدينة), également connue sous le nom de Document de la Oumma (صحيفة الأمة). Ce document remarquable, préservé par l'historien islamique [[al-Tabari]], établit un pacte pour les "croyants" de Médine, une "oumma" ou communauté nationale qui inclut les Juifs en tant que "croyants" au même niveau que les croyants arabes. Fred Donner croit que ce document pointe en fait vers une histoire ancienne et occultée de l'islam dans laquelle les monothéistes arabes se sont joints aux Juifs pour former une "oumma" sous le commandement de Muhammad. Ce qui pose problème pour le récit historique, c'est que ce document mentionne de nombreuses tribus juives différentes, mais les trois principales tribus de la Sira, les Banu Qurayza, les Banu Qaynuqa et les Banu Nadir, sont curieusement absentes. C'est en fait l'absence de ces tribus qui convainc les chercheurs que le document doit être très ancien, bien qu'il ne soit conservé que dans les travaux du IXe siècle de Tabari, car un document plus récent aurait probablement été modifié pour correspondre au récit historique établi. Donner mentionne que de nombreuses mosquées du début du VIIe siècle n'incluent pas de qibla tournée vers La Mecque, et conclut que cette histoire du massacre des Banu Qurayza pourrait avoir été inventée ou embellie pour expliquer une rupture beaucoup plus tardive entre les communautés juive et musulmane <ref>Muhammad and the Believers: At the Orgins of Islam, Fred Donner, Harvard University Press 2010, p. 72-73</ref>.<br />
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Patricia Crone et Michael Cook, dans leur travail novateur intitulé Hagarism, font également état d’un historien arménien du VIIe siècle connu sous le nom de Pseudo Sébéos. Cet historien attribue les invasions arabes à une confédération de Juifs et d'Arabes dirigée par Muhammad lui-même, ce qui contredit le récit islamique selon lequel Muhammad est décédé avant l'invasion de la Palestine et du Moyen-Orient. De même, Pseudo Sébéos attribue aux Arabes et aux Juifs un monothéisme partagé et une fraternité par leur ascendance à Abraham et à sa femme Agar <ref>Hagarism: Making of the Islamic World, Patricia Crone and Michael Cook, Cambridge University Press 1977, p. 6-8</ref>. Si l’on en croit ce récit, il ne pourrait pas y avoir eu de grand massacre des Juifs par Muhammad, car il travaillait avec eux lorsqu'il a envahi la Palestine. Stephen Shoemaker, dans son ouvrage The Death of a Prophet, ajoute d'autres éléments de preuve à la thèse de Crone et Cook, rassemblant des preuves issues d'une grande variété de sources, presque toutes antérieures aux premières sources islamiques, selon lesquelles Muhammad lui-même était en fait le chef des croyants lorsqu'ils ont envahi la Palestine, et qu'il est décédé seulement après sa conquête. En particulier, il attire l'attention sur une apocalypse juive du VIIe siècle, les Secrets du Rabbi ben Shim'on, qui semble dépeindre Muhammad comme le libérateur des Juifs de l'oppression des Romains en Terre Sainte. Si l’on en croit cela, et que cette source est antérieure à toutes les sources islamiques que nous possédons, le massacre des Banu Qurayza ne pourrait pas avoir eu lieu, puisque Muhammad, le chef de l'invasion de la Palestine, était vu comme un sauveur du peuple juif <ref>The Death of a Prophet, Stephen Shoemaker, University of Pennsylvania Press 2012, p. 27-33</ref>. Cela semblerait indiquer que la rupture entre les musulmans et les Juifs a eu lieu après sa mort, et indiquerait que des histoires telles que le massacre des Banu Qurayza ont été fabriquées afin de "pré-dater" la rupture avec les Juifs à la vie même du prophète.<br />
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==Voir également==<br />
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*[[List of Killings Ordered or Supported by Muhammad]]<br />
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==Liens externes==<br />
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*[http://www.answering-islam.org/Muhammad/Jews/BQurayza/index.html What really happened to the Banu] ''- collection d'articles de Answering Islam''<br />
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*[https://www.call-to-monotheism.com/rebuttal_to_answering_islam_s_article__the_bani_quraytha_jews__traitors_or_betrayed_ Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?] - ''Muslim Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?"''<br />
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*[{{Reference archive|1=http://www.andrewbostom.org/loj//content/view/38/27/|2=2012-06-10}} Muhammad, the QurayzahMassacre, and PBS] ''- Andrew G. Bostom, FrontPageMagazine''<br />
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*[{{Reference archive|1=http://www.americanthinker.com/2006/02/muhammad_and_massacre_of_the_q.html|2=2012-06-10}} Muhammad and Massacre of the QurayzahJews] ''- James Arlandson, American Thinker''<br />
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*[{{Reference archive|1=http://www.kister.huji.ac.il/sites/default/files/banu_qurayza.pdf|2=2012-06-10}} Massacre of the Banū Qurayẓa: A Re-Examination of a Tradition] ''- M. J. Kister, Jerusalem Studies in Arabic and Islam 8 (1986): 61-96''<br />
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==Références==<br />
{{reflist}}<br />
[[Category:Muhammad]]<br />
[[Category:People of the Book]]<br />
[[Category:Jihad]]<br />
[[Category:Islamic History]]<br />
[[Category:Sirah]]<br />
[[Category:Sacred history]]</div>SOShttps://wikiislamica.net/index.php?title=Le_Massacre_des_Banu_Qurayza&diff=138050Le Massacre des Banu Qurayza2024-03-17T06:40:02Z<p>SOS: /* Perspectives et visions contemporaines */</p>
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{{QualityScore|Lead=4|Structure=4|Content=4|Language=4|References=4}}[[File:Banu qurayza massacre.jpg|175px|right|thumb|''Détail d'une peinture miniature : Le Prophète, Ali, et ses compagnons lors du massacre des prisonniers de la tribu Juive des Banu Qurayza, illustration d'un texte du XIXe siècle de Muhammad Rafi Bazil.]]Selon les sources islamiques traditionnelles, en 627 après J.-C., à la suite de la [[Bataille de la Tranchée]] et de la trahison des Musulmans par la tribu juive des Banu Qurayza, les Musulmans, sous le commandement militaire direct du prophète [[Muhammad]], ont assiégé le camp des Banu Qurayza. Après un siège d'environ 2 semaines, selon les sources, les Juifs des Banu Qurayza se sont rendus et ont confié leur sort à un intermédiaire de confiance des Musulmans de la tribu des 'Aws, Sa'd ibn Mu'adh. Cependant, Sa'd ibn Mu'adh, affirmant suivre la loi de la Torah elle-même, a conseillé à Muhammad de massacrer les hommes de la tribu et de vendre les femmes et les enfants comme esclaves. Muhammad a suivi ce conseil et, par conséquent, entre 400 et 900 prisonniers de la tribu, incluant des enfants montrant des signes de puberté, ont été abattus, beaucoup devant leur famille, et le reste de la tribu a été vendu en esclavage. L'événement est bien attesté dans la tradition historique islamique et a servi de base à de multiples décisions tout au long de l'histoire concernant le traitement des non-Musulmans capturés par les forces militaires Musulmanes.<br />
==Contexte==<br />
Selon ibn Ishaq, les raids agressifs constants et la propension à la guerre de Muhammad avaient poussé les Mecquois, en alliance avec les tribus juives que Muhammad avait expulsées de Yathrib et la tribu arabe du nord, les Ghatafan, à mettre fin à ce prédicateur et à son mouvement une fois pour toutes. Les trois tribus juives originelles de Médine, les Banu Nadir, les Banu Qaynuqa et les Banu Qurayza, avaient vu leur nombre diminuer à une seule car Muhammad avait expulsé les Banu Nadir et les Banu Qaynuqa de Médine pour des prétextes différents. Pendant ce temps, leurs biens, y compris leurs précieux palmiers, avaient été saisis par Muhammad et les Musulmans. Avec les Mecquois et les Ghatafan, les tribus juives exilées de Médine avaient formé une alliance et rassemblé une armée dont les effectifs sont donnés dans la Sira comme étant d'environ 10 000 hommes, dont plus de 600 cavaliers montés, contre très peu de cavalerie pour les Musulmans, et 7 000 hommes plus puissants que l'armée qui avait vaincu Muhammad et les Musulmans à Uhud. A cette époque, Muhammad ne pouvait compter que sur une force d'environ 3 000 hommes. Muhammad a reçu la nouvelle de leur avance et a commencé à prendre des dispositions. Un compagnon perse du Prophète nommé Salman, apparemment un vétéran des nombreuses guerres opposant les Sassanides face aux Romains, a conseillé que lorsqu'on était confronté à un grand nombre de cavaliers ennemis comme ceux que possédaient les Juifs confédérés et les Mecquois, une bonne stratégie était de creuser une tranchée défensive. Il a été décidé de poursuivre cette stratégie <ref>Martin Lings Muhammad: His Life Based on the Earliest Sources Inner Traditions 2006, pages 222-223</ref>. Les Banu Qurayza n’ont pas fourni d'hommes pour aider, mais ont donné des outils de retranchement et la stratégie des Musulmans a reposé sur les Banu Qurayza, dont le fort se trouvait à l'arrière des défenses Musulmanes, ne rompant pas leur alliance avec Muhammad et ne se joignant pas aux confédérés. La stratégie de la tranchée a fonctionné pour remporter la bataille contre les Mecquois et leurs alliés, et les confédérés ont été repoussés sans beaucoup de pertes pour les Musulmans, mais cela n’a pas mis fin aux combats.<br />
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==Le récit selon la Sira==<br />
La série d'événements menant à la destruction des Banu Qurayza a commencé lors de la Bataille de la Tranchée. Incapables de briser les défenses des Musulmans Médinois, les Mecquois ont envoyé un émissaire de leurs alliés juifs, "l'ennemi d'Allah, Huyayy ibn Akhtab An-Nadri" <ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (traducteur), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh Oxford Universite Press 2005, p.453</ref>, aux Banu Qurayza dans le but de solliciter leur aide et de mettre fin à l'impasse en attaquant Muhammad et les Musulmans à l'arrière de leurs défenses. Selon Ibn Ishaq, initialement, le chef des Banu Qurayza, Ka'b ibn Asad al-Qurayzi, n’a même pas permis à Huyayy ibn Akhtab d'entrer dans le camp, mais a été incité à le faire suite à l'accusation de Huyayy selon laquelle ibn Ka'b ne voulait pas partager sa nourriture. Ibn Ishaq ne précise pas comment il sait cela, mais il affirme que la négociation a échoué en raison de l'insistance des Qurayza pour que les Mecquois offrent des otages afin de garantir qu'ils ne quitteraient pas le champ de bataille tant que Muhammad ne serait pas vaincu (bien qu'ils ont effectivement quitté le champ sans avoir vaincu Muhammad). Selon Ibn Ishaq, les Banu Qurayza, après de nombreux "plaidoyers", ont seulement accepté de ne pas aider les Musulmans ni d’entraver ou de combattre les confédérés. Ibn Ishaq présente comme preuve de la perfidie des Banu Qurayza une chaîne d'Isnad de Yahya ibn ‘Abbaad ibn ‘Abdullah ibn Az-Zubayr avec une histoire selon laquelle une femme musulmane, Safiyah bint ‘AbdulMuttalib, qui a vu un éclaireur juif des Banu Qurayza reconnaître une fortification musulmane se préparer à une attaque. Elle en a informé le commandant du fort, Hassan, et lui a demandé de tuer l'éclaireur, et lorsqu'il a refusé, elle a pris un gourdin et est allé battre l'homme à mort<ref>Idem, 458</ref>. En dehors de cela, Ibn Ishaq ne présente aucune preuve que les Juifs des Banu Qurayza étaient de mèche avec les confédérés. Cependant, il relate qu'Allah a "semé la discorde" entre les confédérés et les Banu Qurayza, ce qui a conduit les Mecquois à battre en retraite sans avoir vaincu Muhammad ou a mené une attaque coordonnée contre les Musulmans avec les Banu Qurayza.<ref>Idem, 459</ref><br />
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La Bataille de la Tranchée étant remportée, Muhammad et ses hommes ont déposé leurs armes et outils de retranchement pour rentrer chez eux. Cependant, selon la Sira, Allah avait d'autres plans. L'ange [[Jibreel (Angel Gabriel)|Jibril]] est apparu à Muhammad juste après qu'il ait déposé son arme et l’a informé que la bataille n'était pas encore terminée car il fallait s’occuper du cas des Juifs des Banu Qurayza en raison de leur trahison mentionnée ci-dessus. Muhammad a informé ses hommes qu'ils ne devaient pas faire la prière de Asr avant d'atteindre le camp des Banu Qurayza, ce qui signifiait qu'il voulait qu'ils s'y rendent rapidement. Les Musulmans ont assiégé le camp pendant des périodes de durées différentes selon la source (Ibn Ishaq affirme 25 jours avant que "Allah ne jette la terreur dans leurs cœurs"). Les Banu Qurayza ont reçu l’ordre de se rendre et d'accepter l'Islam, ce qu'ils ont juré de ne jamais faire. Désespérés de leur situation, selon Ibn Ishaq, ils ont discuté de trois options : accepter l'Islam, tuer leurs femmes et leurs enfants et se lancer dans une attaque de style banzaï contre les forces musulmanes numériquement supérieures (peut-être que les commentateurs modernes l’ont ajoutée en émulation de leurs prédécesseurs religieux à Massada en Palestine), ou s’engager dans une attaque sournoise le jour du sabbat Juif. Les Juifs des Banu Qurayza ont trouvé inacceptables les options proposées.<br />
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Incapables de prendre une décision et assiégés pendant des semaines, les Banu Qurayza ont demandé à parler à Abu Lubaba, un homme de la tribu des 'Aws, leurs alliés. Abu Lubaba, interrogé sur ce que les Banu Qurayza devaient faire, leur a conseillé de se rendre au Prophète, mais en même temps il a levé la main vers son cou, indiquant qu'ils seraient massacrés <ref>Idem, 462</ref>. Après son départ, il a estimé que son action de révéler aux Banu Qurayza leur destin était une trahison envers le Prophète, et il s’est attaché à un pilier pour demander le pardon d'Allah, un acte que Muhammad a approuvé. Malgré cet avertissement, les Banu Qurayza se sont rendus aux Musulmans le jour suivant <ref>Idem, 463</ref>.<br />
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La tribu des 'Aws, alliée des Banu Qurayza au temps de la [[jahiliyyah]], a demandé miséricorde pour eux auprès du Prophète. Le Prophète, ne voulant pas causer de dissension dans ses rangs (les serments et les alliances de loyauté étaient très importants dans la société tribale arabe, car en l'absence de tribunaux et de gouvernements établis, la seule garantie de sécurité et de justice qui pouvait être obtenue était la promesse de protection des alliés en cas de meurtre, de querelles familiales ou de guerre), a confié le sort des Banu Qurayza à un ancien cheikh de confiance des 'Aws, Sa‘d ibn Mu‘adh, qui avait été mortellement blessé pendant la bataille et est mort peu de temps après le massacre des Banu Qurayza. Une fois que Sa'd ibn Mu'adh s’est assuré que les Banu Qurayza et le Prophète respecteraient son jugement, quel qu'il soit, il l’a donné sans hésitation : les hommes des Banu Qurayza devaient être exécutés jusqu'au dernier, tandis que les femmes et les enfants devaient être vendus comme esclaves. Sa'd ibn Mu‘adh a justifié cette décision en déclarant qu’elle provenait de la Torah des Juifs. Ibn Ishaq ne cite pas le verset et le chapitre de la Bible, mais cela est généralement pris comme une référence au livre du Deutéronome 20:12-14.{{Quote|Deutéronome 20:12-14|וְאִם לֹ֤א תַשְׁלִים֙ עִמָּ֔ךְ וְעָשְׂתָ֥ה עִמְּךָ֖ מִלְחָמָ֑ה וְצַרְתָּ֖ עָלֶֽיהָ וּנְתָנָ֛הּ יְהוָ֥ה אֱלֹהֶ֖יךָ בְּיָדֶ֑ךָ וְהִכִּיתָ֥ אֶת כָּל זְכוּרָ֖הּ לְפִי חָֽרֶב רַ֣ק הַ֠נָּשִׁים וְהַטַּ֨ף וְהַבְּהֵמָ֜ה וְכֹל֩ אֲשֶׁ֨ר יִהְיֶ֥ה בָעִ֛יר כָּל־ שְׁלָלָ֖הּ תָּבֹ֣ז לָ֑ךְ וְאָֽכַלְתָּ֙ אֶת שְׁלַ֣ל אֹיְבֶ֔יךָ אֲשֶׁ֥ר נָתַ֛ן יְהוָ֥ה אֱלֹהֶ֖יךָ לָֽךְ<br><br />
Si elle n'accepte pas la paix avec toi et qu'elle veuille te faire la guerre, alors tu l'assiégeras. Et après que l'Éternel, ton Dieu, l'aura livrée entre tes mains, tu en feras passer tous les mâles au fil de l'épée. Mais tu prendras pour toi les femmes, les enfants, le bétail, tout ce qui sera dans la ville, tout son butin, et tu mangeras les dépouilles de tes ennemis que l'Éternel, ton Dieu, t'aura livrés.}}<br />
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Bien que les Musulmans modernes citent ce verset pour justifier le verdict de Mu'adh, il convient de noter que ni la tradition Juive ni la tradition Chrétienne ne comprennent ce verset comme une règle générale pour la guerre, mais plutôt comme un commandement spécifique aux Juifs sous le commandement de Josué qui combattaient les peuples païens de la Terre Sainte. Il n'a généralement pas été utilisé par l'une ou l'autre religion pour justifier le genre de massacre qui a eu lieu à Médine dans d'autres contextes historiques.<br />
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Les prisonniers ainsi condamnés ont été gardés dans la maison ou le campement d'une femme musulmane d’Al-Harith de la tribu des Banu Najjar. Le matin, ils ont été conduits vers une tranchée qui avait été creusée dans le marché de la ville, et exécutés par décapitation <ref>Idem, 465</ref> . Selon la Sira d'Ibn Ishaq, une femme était parmi eux. Les autres femmes et les enfants ont été donnés comme esclaves sexuels et de travail aux Musulmans, seuls les garçons qui n'avaient pas encore atteint la puberté ont été autorisés à vivre. Selon la Sira, le butin en armes et en pillages était substantiel, mais Muhammad a quand même envoyé des femmes et des enfants pour être vendus au Najd afin d’obtenir plus de chevaux et d'armes <ref>Idem, 466</ref>. Comme c'était la coutume, Muhammad a reçu sa part du butin, y compris sa part des femmes, notamment une belle Juive nommée Rayhana dont le mari avait été décapité. Le reste a été distribué à tous les autres Musulmans, un Musulman à cheval recevant trois fois le butin d'un fantassin <ref>Idem, 466</ref>.<br />
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==Les récits selon le tafsir==<br />
Le célèbre [[Tafsir|mufassir]] [[Ibn Kathir al-Dimashqi|ibn Kathir]], s'appuyant sur ses propres sources ainsi que sur de nombreux autres commentateurs classiques, dans son commentaire sur la sourate 33 Al-Ahzab "Les Coalisés", réaffirme bon nombre de détails pertinents du récit de la Sira. En particulier, ibn Kathir interprète la dénonciation des [[People of the Book|Gens du Livre]] dans le Coran comme des Juifs perfides de la tribu des Banu Qurayza qui ont trahit le prophète.{{Quote| Tafsir d'ibn Kathir de la sourate 33 du Coran<br />
|وَلِهَذَا قَالَ تَعَالَى: ﴿وَأَنزلَ الَّذِينَ ظَاهَرُوهُمْ﴾ أَيْ: عَاوَنُوا الْأَحْزَابَ وَسَاعَدُوهُمْ عَلَى حَرْبِ رَسُولِ اللَّهِ ﷺ ﴿مِنْ أَهْلِ الْكِتَابِ﴾ يَعْنِي: بَنِي قُرَيْظَةَ مِنَ الْيَهُودِ، مِنْ بَعْضِ أَسْبَاطِ بَنِي إِسْرَائِيلَ، كَانَ قَدْ نَزَلَ آبَاؤُهُمُ الْحِجَازَ قَدِيمًا، طَمَعًا فِي اتِّبَاعِ النَّبِيَّ الْأُمِّيَّ الذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ، ﴿فَلَمَّا جَاءَهُمْ مَا عَرَفُوا كَفَرُوا بِه﴾ [الْبَقَرَةِ: ٨٩] ، فَعَلَيْهِمْ لَعْنَةُ اللَّهِ.<br />
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Et c'est ainsi que le Très-Haut a dit : "Ceux qui les avaient soutenus (les confédérés) sont descendus", c'est-à-dire qu’ils ont soutenu les coalisés et les ont aidés dans la guerre contre le Messager d'Allah (que la prière d’Allah et Sa paix soient sur lui). "De la part des Gens du Livre", c’est-à-dire des Juifs de la tribu des Banu Qurayza, descendants des Enfants d'Israël, dont les ancêtres étaient autrefois venus dans la région du Hijaz, aspirant à suivre le Prophète illettré qu'ils trouvaient mentionné dans la Torah et l'Evangile. Mais quand il est venu à eux, ils ne l’ont pas reconnu et l’ont rejeté, [Al-Baqara: 89], la malédiction d'Allah a donc été sur eux.}}Il fait référence ici à la [[Surah|sourate]] 33 :{{Quote|{{Quran-range|33|26|27}}|Et Il a fait descendre de leurs forteresses ceux des gens du Livre qui les avaient soutenus [les coalisés], et Il a jeté l'effroi dans leurs cœurs; un groupe d'entre eux vous tuiez, et un groupe vous faisiez prisonniers.<br />
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Et Il vous a fait hériter leur terre, leurs demeures, leurs biens, et aussi une terre que vous n'aviez point foulée. Et Allah est Omnipotent.}}Ibn Kathir confirme que ce sont les anges eux-mêmes qui ont imploré Muhammad de ne pas cesser de combattre :{{Quote|Tafisr d'ibn Kathir sur la sourate 33 du Coran|2=وَرَجَعَ رَسُولُ اللَّهِ ﷺ إِلَى الْمَدِينَةِ مُؤَيَّدًا مَنْصُورًا، وَوَضَعَ النَّاسُ السِّلَاحَ. فَبَيْنَمَا رَسُولُ اللَّهِ ﷺ يَغْتَسِلُ(٤) مِنْ وَعْثَاءِ تِلْكَ الْمُرَابَطَةِ فِي بَيْتِ أُمِّ سَلَمَةَ <br />
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إِذْ تَبَدَّى لَهُ جِبْرِيلُ مُعْتَجِرًا بِعِمَامَةٍ مِنْ إِسْتَبْرَقٍ، عَلَى بَغْلَةٍ عَلَيْهَا قَطِيفَةٌ [مِنْ](٥) دِيبَاجٍ، فَقَالَ: أوضَعت السِّلَاحَ يَا رَسُولَ اللَّهِ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّ الْمَلَائِكَةَ لَمْ تَضَعْ أَسْلِحَتَهَا، وَهَذَا الْآنَ رُجُوعِي مِنْ طَلَبِ الْقَوْمِ. ثُمَّ قَالَ: إِنَّ اللَّهَ يَأْمُرُكَ أَنْ تَنْهَضَ إِلَى بَنِي قُرَيْظَةَ. وَفِي رِوَايَةٍ فَقَالَ لَهُ: عذيرَك مِنْ مُقَاتِلٍ، أَوَضَعْتُمُ السِّلَاحَ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّا لَمْ نَضَعْ أَسْلِحَتَنَا بَعْدُ، انْهَضْ إِلَى هَؤُلَاءِ. قَالَ: "أَيْنَ؟ ". قَالَ: بَنِي قُرَيْظَةَ، فَإِنَّ اللَّهَ أَمَرَنِي أَنْ أُزَلْزِلَ عَلَيْهِمْ. فَنَهَضَ رَسُولُ اللَّهِ ﷺ مِنْ فَوْرِهِ، وَأَمَرَ النَّاسَ بِالْمَسِيرِ إِلَى بَنِي قُرَيْظَةَ، وَكَانَتْ عَلَى أَمْيَالٍ مِنَ الْمَدِينَةِ، وَذَلِكَ بَعْدَ صَلَاةِ الظُّهْرِ، وَقَالَ: "لَا يُصَلِّيَنَّ أَحَدٌ مِنْكُمُ الْعَصْرَ إِلَّا فِي بَنِي قُرَيْظَةَ".<br />
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Le Messager d'Allah (ﷺ) est retourné triomphant à Médine et les gens ont déposés leurs armes. Pendant que le Messager d'Allah (ﷺ) se nettoyait de la poussière de la bataille dans la maison d'Oumm Salama, Gabriel s’est manifesté à lui, vêtu d'un turban en soie de couleur blanche et monté sur une mule avec une selle recouverte d’un tissu de velours. Il a dit : "As-tu déposé tes armes, ô Messager d'Allah ?" Il a répondu : "Oui". Gabriel a dit alors : "Mais les anges n'ont pas encore déposé leurs armes, et je reviens à l’instant de la poursuite contre cette tribu." Puis il a ajouté : "Allah te commande de te lever et de marcher vers les Banu Qurayza." Dans une autre version, il lui a dit : "Quel combattant es-tu ! As-tu déposé les armes ?" Il a répondu : "Oui". Gabriel a dit alors : "Mais nous n'avons pas encore déposé nos armes. Lève-toi et dirige-toi vers eux." Le Prophète (ﷺ) a demandé : "Où ?" Gabriel a répondu : "Vers les Banu Qurayza, car Allah m'a ordonné de les ébranler." Le Messager d'Allah (ﷺ) s’est immédiatement levé, a ordonné aux gens de marcher vers les Banu Qurayza, situés à quelques miles de Médine, après la prière d’az-Zuhr, et a dit : "Que personne d'entre vous ne fasse la prière de Asr sauf chez les Banu Qurayza."}}Ainsi, selon ibn Kathir, le destin des Banu Qurayza était le résultat de leurs propres actions, un destin approuvé et commandé par le ciel lui-même. Selon ibn Kathir, leur destin était exactement ce qu'ibn Ishaq avait décrit :{{Quote| Tafsir d'ibn Kathir de la sourate 33 du Coran|2=فَقَالَ: إِنِّي أَحْكُمُ أَنْ تُقْتَلَ مُقَاتلتهم، وتُسبْى ذُرِّيَّتُهُمْ وَأَمْوَالُهُمْ. فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: "لَقَدْ حَكَمْتَ بِحُكْمِ اللَّهِ مِنْ فَوْقِ سَبْعَةِ أَرْقِعَةٍ"(٨) . وَفِي رِوَايَةٍ: "لَقَدْ حكمتَ بِحُكْمِ المَلك". ثُمَّ أَمْرَ رَسُولِ اللَّهِ ﷺ بِالْأَخَادِيدِ فَخُدّت فِي الْأَرْضِ، وَجِيءَ بِهِمْ مُكْتَفِينَ، فَضَرَبَ أَعْنَاقَهُمْ، وَكَانُوا مَا بَيْنَ السَّبْعِمِائَةِ إِلَى الثَّمَانِمِائَةِ، وَسَبَى مَنْ لَمْ يُنبت مِنْهُمْ مَعَ النِّسَاءِ وَأَمْوَالِهِمْ(٩)<br />
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Alors il (Sa’d) a dit : "Mon jugement est que les hommes en âge de combattre soient tués, et que leurs familles et leurs biens soient pris comme butin." Le Prophète (ﷺ) a dit : "Tu as prononcé le jugement d'Allah au-dessus des sept cieux." Dans un autre récit : "Tu as jugé avec le jugement du Roi (Allah)." Ensuite, le Messager d'Allah a ordonné que des fossés soient creusés, ils ont donc été creusés dans la terre, et ils ont été amenés, mains liées, et ont été décapités. Il y en avait entre sept cents et huit cents. Les enfants qui n'avaient pas encore atteint la puberté et les femmes ont été faits prisonniers, et leurs biens saisis.}}<br />
==Les récits selon les hadiths==<br />
Les hadiths de Bukhari témoignent des incidents décrits par Ishaq. Bukhari confirme que ce sont les anges qui ont décrété que la guerre soit menée contre les Banu Qurayza.{{Quote| {{Bukhari|4|52|68}}|Rapporté par Aicha : Quand le Messager d’Allah (ﷺ) est revenu le jour (de la bataille) d’Al-Khandaq (c.-à-d. la Tranchée), il déposa ses armes et prit un bain. Alors Gabriel, dont la tête était couverte de poussière, est venu à lui en disant : "Tu as déposé tes armes ! Par Allah, je n’ai pas encore déposé mes armes." Le Messager d’Allah (ﷺ) a dit : "Où (aller maintenant) ?" Gabriel a dit : "Par-là," en pointant vers la tribu des Banu Qurayza. Alors le Messager d’Allah (ﷺ) est parti vers eux.}}De même, il confirme que c'est Sa'd qui les a condamnés à leur destin.{{Quote| {{Bukhari|5|58|148}}|Rapporté par Abu Saʿid al-Khudri : "Certaines personnes (c.-à-d. les Juifs des Banu Qurayza) ont décidé d’accepter le verdict de Sa'd ibn Mu'adh alors le Prophète fit qu’on aille le chercher (ﷺ) (c.-à-d. Sa'd ibn Mu'adh). Il est venu monté sur un âne, et quand il s’est approché de la mosquée, le Prophète (ﷺ) a dit : Levez-vous pour le meilleur parmi vous, ou a dit, levez-vous pour votre chef. Puis le Prophète (ﷺ) a dit : "Ô Sa’d ! Ces gens ont accepté de recevoir ton verdict. Sa’d a dit : Je juge que leurs guerriers doivent être tués et que leurs enfants et leurs femmes doivent être pris comme captifs. Le Prophète a dit : Tu as rendu un jugement similaire au Jugement d’Allah (ou le jugement du Roi)."}}D'ailleurs, Bukhari mentionne que même si ibn Sa'd a été appelé à rendre un jugement équitable aux Banu Qurayza en tant qu'ancien allié, en réalité, il est décédé des suites de blessures subies lors de la Bataille du Fossé, souhaitant la mort aux infidèles.{{Quote| {{Bukhari|5|59|448}}|Aicha a rapporté : "Sa’d a été blessé le jour de la Tranchée par un homme de la tribu des Quraysh, nommé Hibban ibn al-Arqah qui l'a frappé avec une flèche. Le Prophète (ﷺ) a dressé une tente pour Sa’d dans la Mosquée pour qu'il puisse être à proximité du Prophète (ﷺ) pour des visites. Lorsque le Prophète (ﷺ) est revenu de la Bataille de la Tranchée et a déposé ses armes et s'est lavé, Gabriel est venu à lui en secouant la poussière de sa tête et a dit : « As-tu déposé tes armes ? » Le Prophète (ﷺ) a répondu : « Par Allah, je ne les ai pas déposées. Sors vers eux (pour les attaquer). » Le Prophète (ﷺ) a demandé : « Où ? » Gabriel a pointé vers les Banu Qurayza. Ainsi, le Messager d'Allah (ﷺ) est allé vers eux (c’-à-d assiéger les Banu Qurayza). Ils se sont ensuite rendus au jugement du Prophète (ﷺ), mais il les a dirigés vers Sa’d pour donner son verdict à leur sujet. Sa’d a dit : « Je juge que leurs guerriers soient tués, leurs femmes et leurs enfants pris comme captifs, et leurs biens distribués. » Hisham a rapporté : « Mon père m'a informé qu'Aicha a dit que Sad a dit : ‘’Ô Allah ! Tu sais qu'il n'y a rien de plus cher pour moi que de combattre dans Ta cause contre ceux qui ont mécrus en Ton Prophète et l'ont expulsé de La Mecque. Ô Allah ! Je pense que Tu as mis fin au combat entre nous et eux (c'est-à-dire, les infidèles Quraysh). Et s'il reste encore un combat avec les Quraysh (infidèles), alors garde-moi en vie jusqu'à ce que je les combatte pour Ton intérêt. Mais si Tu as mis fin à la guerre, alors laisse cette blessure éclater et causer ma mort.’’ Ainsi, le sang a jailli de la blessure. Il y avait une tente dans la Mosquée appartenant aux Banu Ghifar qui ont été surpris par le sang qui coulait vers eux. Ils ont dit : « Ô gens de la tente ! Qu'est-ce que cette chose qui vient de votre côté ? » Voilà que le sang coulait abondamment de la blessure de Sa’d. Sa’d est alors mort à cause de cela."}}Bukhari mentionne également le sort des Banu Qurayza, exécuté conformément au jugement de Sa’d.{{Quote|{{bukhari|5|59|362}} et {{muslim|19|4364}}|Rapporté par ibn Omar : Les Banu Nadir et les Banu Qurayza se sont battus (contre le Prophète (ﷺ) violant leur traité de paix), alors le Prophète a exilé les Banu Nadir et a permis aux Banu Qurayza de rester chez eux (à Médine) en ne leur prenant rien jusqu’à ce qu’ils se battent à nouveau contre le Prophète (ﷺ). Il a ensuite tué leurs hommes et distribué leurs femmes, enfants et biens parmi les musulmans, mais certains d’entre eux sont venus voir le Prophète (ﷺ) qui leur a accordé la sécurité, et ils ont embrassé l’Islam. Il a exilé tous les Juifs de Médine. Il s’agissait des Juifs des Banu Qaynuqa, la tribu d’Abdullah ibn Salam, les Juifs des Banu Haritha et tous les autres Juifs de Médine.<br />
<br><br />
Il a été rapporté sur l’autorité d’ibn Omar que les Juifs des Banu Nadir et des Banu Qurayza ont combattu contre le Messager d’Allah (ﷺ) qui a expulsé les Banu Nadir, et a permis aux Qurayza de rester en leur accordant la faveur jusqu’à ce qu’ils aient eux aussi combattu contre lui. Puis, il a tué leurs hommes, et a distribué leurs femmes, leurs enfants et leurs biens parmi les musulmans, sauf que certains d’entre eux, en rejoignant le Messager d’Allah (ﷺ) et en embrassant l’Islam, ont été épargnés. Le Messager d'Allah (ﷺ) a chassé tous les Juifs de Médine, y compris les Banu Qaynuqa, qui étaient les partisans d'Abdullah ibn Salam, les Juifs des Banu Haritha, ainsi que tous les Juifs de Médine.}}Le Sunan d’Abu Dawud nous raconte exactement comment il était déterminé si un jeune homme serait épargné, en fonction de s'il avait atteint ou non la puberté :{{Quote| {{Abudawud|38|4390}}|Rapporté par Atiyyah al-Qurazi : "J’étais parmi les captifs des Banu Qurayza. Ils (les compagnons) nous ont examinés, et ceux qui avaient commencé à avoir des poils (pubis) ont été tués, et ceux qui n’en avaient pas non pas été tués. J’étais parmi ceux qui n’avaient pas de poils pubiens."}}<br />
==Perspectives et visions contemporaines==<br />
<center><youtube>UZE1N56fswY</youtube></center>Dans l'extrait ci-dessus, le savant musulman Yasir Qadhi, très respecté pour ses diplômes de l'université islamique de Médine ainsi que de Yale, avance l'argument selon lequel Muhammad avait fait face à une trahison et qu'il avait pris les mesures punitives maximales contre celle-ci. Qadhi soutient que le prophète était justifié à chaque étape et a montré autant de retenue que nécessaire, étant motivé purement par des préoccupations en matière d'art de gouverner et de pragmatisme, et non par la malice. Comme il le dit, il est possible d'accuser le prophète d'être "dur" mais pas d'agir avec malveillance envers les Banu Qurayza ou les Juifs en général, car cela ne serait pas "académiquement valide". Ibn Ishaq avance le même point :{{Quote| Ibn Ishaq: 683 |Alors Abu Sufyan dit : "Ô Quraysh, nous ne sommes pas dans un campement permanent ; les chevaux et les chameaux meurent ; les Banu Qurayza ont rompu leur parole envers nous et nous avons entendu des rapports troublants à leur sujet. Vous pouvez voir la violence du vent qui ne nous laisse ni marmites, ni feu, ni tentes sur lesquelles compter. Partons, car je m'en vais."}}Yasir Qadhi affirme que la punition était "dure" mais qu'il est parfois nécessaire d'être dur. Le chercheur de l'Institut Yaqeen, Abu Amina Elias (Justin Parrott), fait remarquer que tuer les prisonniers combattants mâles des Banu Qurayza était un "acte de légitime défense" de la part de la communauté musulmane et cite Deutéronome 20:12-14 pour justifier les actions des musulmans, en accord avec ibn Ishaq qui affirme que Sa'd jugeait les Juifs selon leur propre loi. Il affirme également que le prophète n'a envoyé ses hommes armés que pour "se défendre" et que les femmes et les enfants des Banu Qurayza ont été emmenés "en captivité" pour leur protection puisque tous leurs hommes avaient été massacrés <ref>"Did the Prophet commit genocide against Jews?" Faith in Allah There is no god but Allah and Muhammad is his messenger https://abuaminaelias.com/prophet-genocide-banu-qurayza/ 8 Avril 2013</ref>. Karen Armstrong, dans son livre A Short History of Islam, affirme également : "La lutte n'indiquait aucune hostilité envers les Juifs en général, mais seulement envers les trois tribus rebelles. Le Coran a continué de vénérer les prophètes juifs et a exhorté les musulmans à respecter les Gens du Livre."<ref>Islam:A Short History Karen Armstrong Modern Library 2002</ref><br />
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Ces arguments font écho aux arguments originaux trouvés dans le matériel ci-dessus. Ibn Ishaq affirme que les Juifs des Banu Qurayza représentaient une menace pour les musulmans par leur trahison et dépeint Muhammad comme hésitant à décider de leur sort. Ibn Ishaq relate même à quel point la punition était "dure" :{{Quote|{{citation|page=462 (paragraphe: 686)|trans_title=The Life of Muhammad|title=Sirat Rasul Allah|author1=Ibn Ishaq|author2=Ibn Hisham|author3=al-Tabari|editor=A. Guillaume|year=1955|publisher=Oxford UP|ISBN=0196360331|location=Karachi|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n381/mode/2up}}|L'Apôtre l’envoya (Abu Lubaba) vers eux (Banu Qurayza), et quand ils l’ont vu, ils se sont levés pour le rencontrer. Les femmes et les enfants sont venus vers lui en pleurant sur son visage, et il en était désolé. Ils ont dit : "Ô Abu Lubaba, penses-tu que nous devrions nous soumettre au jugement de Muhammad ?" Il a répondu 'oui' et a pointé sa main vers sa gorge, signifiant un massacre.}}Cependant, les critiques de ces points de vue pro-islamiques ont souligné que le verset cité par les musulmans modernes du Deutéronome pour justifier l'extermination des Banu Qurayza n'est pas interprété ainsi dans les études traditionnelles chrétiennes ou surtout juives. Selon la doctrine juive, ces versets ont été révélés avant que les Israélites n'entrent dans la Terre Sainte, leur donnant des instructions spécifiques sur la manière de traiter les habitants qui y vivaient <ref>"Muhammad’s atrocity against the Qurayza Jews" James M. Arlandson Answering Islam https://www.answering-islam.org/Authors/Arlandson/qurayza_jews.htm</ref>. De plus, l'affirmation selon laquelle il n'y avait aucune animosité apparente envers les Juifs des Banu Qurayza de la part de Muhammad est contredite par le récit d'ibn Ishaq :{{Quote|Ibn Ishaq: 684 |"Lorsque l'Apôtre s’est approché de leurs forts, il (Muhammad) a dit : "Vous, frères de singes..., est-ce que Dieu vous a déshonorés et vous a apporté sa vengeance ?"<br><br />
Les Banu Qurayza ont répondu : "Ô Abu-l Qasim (Muhammad), tu n'es pas un barbare."<br />
}}En se moquant d'eux en tant que singes, Muhammad fait écho ici au Coran, qui affirme que (certains) Juifs ont été transformés en singes pour avoir violé le sabbat (Coran 50:60). L'érudit juif anti-jihad Andrew Bostrom souligne que Muhammad a pris l'une des plus belles femmes juives de Banu Qurayza, Rayhana, comme épouse et que les musulmans ont largement bénéficié de la destruction de cette tribu, donc la légitime défense n'était clairement pas la seule préoccupation. <ref>"Muhammad, the Qurayza Massacre, and PBS" Andrew Bostom The Legacy of Jihad 10 Juin 2012, Archivé https://www.webcitation.org/query?url=http://www.andrewbostom.org/loj//content/view/38/27/&date=2012-06-10</ref>. L’opinion d'Abu Amina Elias selon laquelle les musulmans ont pris des femmes et des enfants comme Rayhana en captivité simplement pour leur protection ne peut pas non plus être vraie, car ibn Ishaq relate que certains d'entre eux ont été emmenés dans la lointaine région du Najd pour être vendus contre des armes et des chevaux. Yasir Qadhi lui-même souligne que les Banu Qurayza se sont vu offrir la liberté de vivre s'ils acceptaient l'islam, et selon la Sira, seul leur cœur endurci et obstiné qui rejetait Muhammad malgré le fait de savoir qu'il était un prophète du Seigneur les empêchait de se sauver en se convertissant à l'islam. Ainsi, clairement, du moins aux yeux de la Sira, leur religion juive avait en fait quelque chose à voir avec la dureté avec laquelle Muhammad les a traités, contredisant ainsi l’opinion de Qadhi selon laquelle le prophète a agi sans malveillance ni animosité religieuse selon les sources dont nous disposons. Bukhari mentionne également que le prophète a ordonné à ses hommes d'insulter les Banu Qurayza avec de la poésie, ce qui était à l'époque arabe ancienne l'un des principaux moyens de promouvoir l'animosité envers un ennemi (Muhammad a ordonné que les poètes qui lui faisaient cela soient tués) :{{Quote| {{Bukhari|5|59|449}}|Al-Bara' ibn 'Azib a rapporté, d’après une autre chaîne de narrateurs, que le Messager d'Allah (ﷺ) a dit à Hassaan ibn Thabit le jour de Qurayza (lors du siège) : "Harangue-les (avec tes poèmes), car Jibril est avec toi."}}<br />
==Problèmes avec le récit traditionnel==<br />
The narrative of the Banu Qurayzahis an accepted part of Islamic law, and multiple Islamic jurists have cited it, including when ruling that certain populations of Jews and other non-believers be massacred. As such there is no question amongst orthodox Muslims that it happened <ref>"Extended Interview: The legacy of Islamic Antisemetism" Andrew Bostom andrewbostom.org 13 Juin 2008</ref>. Yet the historiography of the subject is not without its own problems.<br />
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Within the Islamic tradition, ibn Ishaq was frequently criticized for giving too much weight to Jewish stories and being biased in general in his retellings of certain events. Malik ibn Anas accusses ibn Ishaq of being a "liar" for listening to "Jewish stories" <ref>"New Light on the Story of Banu Qurayza and the Jews of Medina", W.N Arafat 2001 p. 100-107</ref>.<br />
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Modern scholarship has cast much more serious doubts on the scholarship of Islamic scholars working in the 8th century (2nd Islamic century) such as ibn Ishaq. As Fred Donner points out, one of the earliest documents we have from the nascent proto-Islamic movement is the ''Constitution of Medina'' صحيفة مدينة also known as the Ummah Document or صحيفة الأمة. This remarkable document, preserved by the Islamic historian [[Al-Tabari]], lays out a compact for the "believers" of Medina, an "ummah" or national community that includes the Jews as "believers" on the same level as the Arab believers. Fred Donner believes this document actually points to an early, occulted history of Islam in which Arab monotheists joined with Jews into one "ummah" under the command of Muhammad. Troublingly for the historical narrative, this document makes mention of many different Jewish tribes, but the main 3 tribes of the sira, the Banu Qurayza, the Banu Qaynuqaa', and the Banu Nadir are conspicuously absent. It is in fact the absence of these tribes which convinces scholars that the document must be very old despite being preserved only in the 9th-century works of Tabari, since a younger document would presumably would have been changed to agree with the established historical narrative. Donner mentions that many early 7th century mosques do not include the qibla facing towards Mecca, and concludes that this story of the massacre of the Banu Qurayzahmay have been invented or embellished in order to explain a much later break between the Jewish and Muslim communities <ref>Muhammad and the Believers: At the Orgins of Islam, Fred Donner, Harvard University Press 2010, p. 72-73</ref>.<br />
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Patricia Cronner and Michael Cook in their groundbreaking work ''Hagarism'' likewise report on an Armenian historian writing in the 7th century known as pseudo-Sabeous. This historian imputes the Arab invasions to a confederation of Jews and Arabs led by Muhammad himself, contradicting the Islamic narrative that Muhammad died before the invasion of Palestine and the Middle East. Pseudo-Sebeos likewise imputes to the Arabs and Jews a shared monotheism and brotherhood through their ancestry to Abraham and his wife Hagar <ref>Hagarism: Making of the Islamic World, Patricia Crone and Michael Cook, Cambridge University Press 1977, p. 6-8</ref>. If this account is to be believed, there could not have been any great massacre of the Jews by Muhammad as we has working with them when he invaded Palestine. Stephen Shoemaker in his work ''The Death of a Prophet'' adds further evidence to thesis of Crone and Cook, marshaling evidence from a wide variety of sources, almost all of which predate the first Islamic sources, that Muhammad himself was actually the leader of the believers when they entered Palestine and he died only after its conquest. In particular he calls attention to a Jewish apocalypse from the 7th century, the Secrets of Rabbi ben Shim'on, which seems to paint Muhammad as the redeemer of the Jews from the oppression of the Romans in the Holy Land. If this is to be believed, and this source predates every Islamic source we have, the massacre of the Banu Qurayzahcould not have taken place, since Muhammad, the leader of the invasion of Palestine, was seen as a savior of the Jewish people <ref>The Death of a Prophet, Stephen Shoemaker, University of Pennsylvania Press 2012, p. 27-33</ref>. This would seem to indicate that the break between the Muslims and the Jews took place after his death, and would indicate that stories such as the massacre of the Banu Qurayzahwere fabricated in order to "back date" the break with the Jews to the prophet's own lifetime.<br />
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==Voir également==<br />
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*[[List of Killings Ordered or Supported by Muhammad]]<br />
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==Liens externes==<br />
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*[http://www.answering-islam.org/Muhammad/Jews/BQurayza/index.html What really happened to the Banu] ''- Collection of articles from Answering Islam''<br />
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*[https://www.call-to-monotheism.com/rebuttal_to_answering_islam_s_article__the_bani_quraytha_jews__traitors_or_betrayed_ Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?] - ''Muslim Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?"''<br />
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*[{{Reference archive|1=http://www.andrewbostom.org/loj//content/view/38/27/|2=2012-06-10}} Muhammad, the QurayzahMassacre, and PBS] ''- Andrew G. Bostom, FrontPageMagazine''<br />
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*[{{Reference archive|1=http://www.americanthinker.com/2006/02/muhammad_and_massacre_of_the_q.html|2=2012-06-10}} Muhammad and Massacre of the QurayzahJews] ''- James Arlandson, American Thinker''<br />
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*[{{Reference archive|1=http://www.kister.huji.ac.il/sites/default/files/banu_qurayza.pdf|2=2012-06-10}} Massacre of the Banū Qurayẓa: A Re-Examination of a Tradition] ''- M. J. Kister, Jerusalem Studies in Arabic and Islam 8 (1986): 61-96''<br />
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==Références==<br />
{{reflist}}<br />
[[Category:Muhammad]]<br />
[[Category:People of the Book]]<br />
[[Category:Jihad]]<br />
[[Category:Islamic History]]<br />
[[Category:Sirah]]<br />
[[Category:Sacred history]]</div>SOShttps://wikiislamica.net/index.php?title=Le_Massacre_des_Banu_Qurayza&diff=138049Le Massacre des Banu Qurayza2024-03-17T06:33:57Z<p>SOS: /* Perspectives et visions contemporaines */</p>
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{{QualityScore|Lead=4|Structure=4|Content=4|Language=4|References=4}}[[File:Banu qurayza massacre.jpg|175px|right|thumb|''Détail d'une peinture miniature : Le Prophète, Ali, et ses compagnons lors du massacre des prisonniers de la tribu Juive des Banu Qurayza, illustration d'un texte du XIXe siècle de Muhammad Rafi Bazil.]]Selon les sources islamiques traditionnelles, en 627 après J.-C., à la suite de la [[Bataille de la Tranchée]] et de la trahison des Musulmans par la tribu juive des Banu Qurayza, les Musulmans, sous le commandement militaire direct du prophète [[Muhammad]], ont assiégé le camp des Banu Qurayza. Après un siège d'environ 2 semaines, selon les sources, les Juifs des Banu Qurayza se sont rendus et ont confié leur sort à un intermédiaire de confiance des Musulmans de la tribu des 'Aws, Sa'd ibn Mu'adh. Cependant, Sa'd ibn Mu'adh, affirmant suivre la loi de la Torah elle-même, a conseillé à Muhammad de massacrer les hommes de la tribu et de vendre les femmes et les enfants comme esclaves. Muhammad a suivi ce conseil et, par conséquent, entre 400 et 900 prisonniers de la tribu, incluant des enfants montrant des signes de puberté, ont été abattus, beaucoup devant leur famille, et le reste de la tribu a été vendu en esclavage. L'événement est bien attesté dans la tradition historique islamique et a servi de base à de multiples décisions tout au long de l'histoire concernant le traitement des non-Musulmans capturés par les forces militaires Musulmanes.<br />
==Contexte==<br />
Selon ibn Ishaq, les raids agressifs constants et la propension à la guerre de Muhammad avaient poussé les Mecquois, en alliance avec les tribus juives que Muhammad avait expulsées de Yathrib et la tribu arabe du nord, les Ghatafan, à mettre fin à ce prédicateur et à son mouvement une fois pour toutes. Les trois tribus juives originelles de Médine, les Banu Nadir, les Banu Qaynuqa et les Banu Qurayza, avaient vu leur nombre diminuer à une seule car Muhammad avait expulsé les Banu Nadir et les Banu Qaynuqa de Médine pour des prétextes différents. Pendant ce temps, leurs biens, y compris leurs précieux palmiers, avaient été saisis par Muhammad et les Musulmans. Avec les Mecquois et les Ghatafan, les tribus juives exilées de Médine avaient formé une alliance et rassemblé une armée dont les effectifs sont donnés dans la Sira comme étant d'environ 10 000 hommes, dont plus de 600 cavaliers montés, contre très peu de cavalerie pour les Musulmans, et 7 000 hommes plus puissants que l'armée qui avait vaincu Muhammad et les Musulmans à Uhud. A cette époque, Muhammad ne pouvait compter que sur une force d'environ 3 000 hommes. Muhammad a reçu la nouvelle de leur avance et a commencé à prendre des dispositions. Un compagnon perse du Prophète nommé Salman, apparemment un vétéran des nombreuses guerres opposant les Sassanides face aux Romains, a conseillé que lorsqu'on était confronté à un grand nombre de cavaliers ennemis comme ceux que possédaient les Juifs confédérés et les Mecquois, une bonne stratégie était de creuser une tranchée défensive. Il a été décidé de poursuivre cette stratégie <ref>Martin Lings Muhammad: His Life Based on the Earliest Sources Inner Traditions 2006, pages 222-223</ref>. Les Banu Qurayza n’ont pas fourni d'hommes pour aider, mais ont donné des outils de retranchement et la stratégie des Musulmans a reposé sur les Banu Qurayza, dont le fort se trouvait à l'arrière des défenses Musulmanes, ne rompant pas leur alliance avec Muhammad et ne se joignant pas aux confédérés. La stratégie de la tranchée a fonctionné pour remporter la bataille contre les Mecquois et leurs alliés, et les confédérés ont été repoussés sans beaucoup de pertes pour les Musulmans, mais cela n’a pas mis fin aux combats.<br />
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==Le récit selon la Sira==<br />
La série d'événements menant à la destruction des Banu Qurayza a commencé lors de la Bataille de la Tranchée. Incapables de briser les défenses des Musulmans Médinois, les Mecquois ont envoyé un émissaire de leurs alliés juifs, "l'ennemi d'Allah, Huyayy ibn Akhtab An-Nadri" <ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (traducteur), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh Oxford Universite Press 2005, p.453</ref>, aux Banu Qurayza dans le but de solliciter leur aide et de mettre fin à l'impasse en attaquant Muhammad et les Musulmans à l'arrière de leurs défenses. Selon Ibn Ishaq, initialement, le chef des Banu Qurayza, Ka'b ibn Asad al-Qurayzi, n’a même pas permis à Huyayy ibn Akhtab d'entrer dans le camp, mais a été incité à le faire suite à l'accusation de Huyayy selon laquelle ibn Ka'b ne voulait pas partager sa nourriture. Ibn Ishaq ne précise pas comment il sait cela, mais il affirme que la négociation a échoué en raison de l'insistance des Qurayza pour que les Mecquois offrent des otages afin de garantir qu'ils ne quitteraient pas le champ de bataille tant que Muhammad ne serait pas vaincu (bien qu'ils ont effectivement quitté le champ sans avoir vaincu Muhammad). Selon Ibn Ishaq, les Banu Qurayza, après de nombreux "plaidoyers", ont seulement accepté de ne pas aider les Musulmans ni d’entraver ou de combattre les confédérés. Ibn Ishaq présente comme preuve de la perfidie des Banu Qurayza une chaîne d'Isnad de Yahya ibn ‘Abbaad ibn ‘Abdullah ibn Az-Zubayr avec une histoire selon laquelle une femme musulmane, Safiyah bint ‘AbdulMuttalib, qui a vu un éclaireur juif des Banu Qurayza reconnaître une fortification musulmane se préparer à une attaque. Elle en a informé le commandant du fort, Hassan, et lui a demandé de tuer l'éclaireur, et lorsqu'il a refusé, elle a pris un gourdin et est allé battre l'homme à mort<ref>Idem, 458</ref>. En dehors de cela, Ibn Ishaq ne présente aucune preuve que les Juifs des Banu Qurayza étaient de mèche avec les confédérés. Cependant, il relate qu'Allah a "semé la discorde" entre les confédérés et les Banu Qurayza, ce qui a conduit les Mecquois à battre en retraite sans avoir vaincu Muhammad ou a mené une attaque coordonnée contre les Musulmans avec les Banu Qurayza.<ref>Idem, 459</ref><br />
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La Bataille de la Tranchée étant remportée, Muhammad et ses hommes ont déposé leurs armes et outils de retranchement pour rentrer chez eux. Cependant, selon la Sira, Allah avait d'autres plans. L'ange [[Jibreel (Angel Gabriel)|Jibril]] est apparu à Muhammad juste après qu'il ait déposé son arme et l’a informé que la bataille n'était pas encore terminée car il fallait s’occuper du cas des Juifs des Banu Qurayza en raison de leur trahison mentionnée ci-dessus. Muhammad a informé ses hommes qu'ils ne devaient pas faire la prière de Asr avant d'atteindre le camp des Banu Qurayza, ce qui signifiait qu'il voulait qu'ils s'y rendent rapidement. Les Musulmans ont assiégé le camp pendant des périodes de durées différentes selon la source (Ibn Ishaq affirme 25 jours avant que "Allah ne jette la terreur dans leurs cœurs"). Les Banu Qurayza ont reçu l’ordre de se rendre et d'accepter l'Islam, ce qu'ils ont juré de ne jamais faire. Désespérés de leur situation, selon Ibn Ishaq, ils ont discuté de trois options : accepter l'Islam, tuer leurs femmes et leurs enfants et se lancer dans une attaque de style banzaï contre les forces musulmanes numériquement supérieures (peut-être que les commentateurs modernes l’ont ajoutée en émulation de leurs prédécesseurs religieux à Massada en Palestine), ou s’engager dans une attaque sournoise le jour du sabbat Juif. Les Juifs des Banu Qurayza ont trouvé inacceptables les options proposées.<br />
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Incapables de prendre une décision et assiégés pendant des semaines, les Banu Qurayza ont demandé à parler à Abu Lubaba, un homme de la tribu des 'Aws, leurs alliés. Abu Lubaba, interrogé sur ce que les Banu Qurayza devaient faire, leur a conseillé de se rendre au Prophète, mais en même temps il a levé la main vers son cou, indiquant qu'ils seraient massacrés <ref>Idem, 462</ref>. Après son départ, il a estimé que son action de révéler aux Banu Qurayza leur destin était une trahison envers le Prophète, et il s’est attaché à un pilier pour demander le pardon d'Allah, un acte que Muhammad a approuvé. Malgré cet avertissement, les Banu Qurayza se sont rendus aux Musulmans le jour suivant <ref>Idem, 463</ref>.<br />
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La tribu des 'Aws, alliée des Banu Qurayza au temps de la [[jahiliyyah]], a demandé miséricorde pour eux auprès du Prophète. Le Prophète, ne voulant pas causer de dissension dans ses rangs (les serments et les alliances de loyauté étaient très importants dans la société tribale arabe, car en l'absence de tribunaux et de gouvernements établis, la seule garantie de sécurité et de justice qui pouvait être obtenue était la promesse de protection des alliés en cas de meurtre, de querelles familiales ou de guerre), a confié le sort des Banu Qurayza à un ancien cheikh de confiance des 'Aws, Sa‘d ibn Mu‘adh, qui avait été mortellement blessé pendant la bataille et est mort peu de temps après le massacre des Banu Qurayza. Une fois que Sa'd ibn Mu'adh s’est assuré que les Banu Qurayza et le Prophète respecteraient son jugement, quel qu'il soit, il l’a donné sans hésitation : les hommes des Banu Qurayza devaient être exécutés jusqu'au dernier, tandis que les femmes et les enfants devaient être vendus comme esclaves. Sa'd ibn Mu‘adh a justifié cette décision en déclarant qu’elle provenait de la Torah des Juifs. Ibn Ishaq ne cite pas le verset et le chapitre de la Bible, mais cela est généralement pris comme une référence au livre du Deutéronome 20:12-14.{{Quote|Deutéronome 20:12-14|וְאִם לֹ֤א תַשְׁלִים֙ עִמָּ֔ךְ וְעָשְׂתָ֥ה עִמְּךָ֖ מִלְחָמָ֑ה וְצַרְתָּ֖ עָלֶֽיהָ וּנְתָנָ֛הּ יְהוָ֥ה אֱלֹהֶ֖יךָ בְּיָדֶ֑ךָ וְהִכִּיתָ֥ אֶת כָּל זְכוּרָ֖הּ לְפִי חָֽרֶב רַ֣ק הַ֠נָּשִׁים וְהַטַּ֨ף וְהַבְּהֵמָ֜ה וְכֹל֩ אֲשֶׁ֨ר יִהְיֶ֥ה בָעִ֛יר כָּל־ שְׁלָלָ֖הּ תָּבֹ֣ז לָ֑ךְ וְאָֽכַלְתָּ֙ אֶת שְׁלַ֣ל אֹיְבֶ֔יךָ אֲשֶׁ֥ר נָתַ֛ן יְהוָ֥ה אֱלֹהֶ֖יךָ לָֽךְ<br><br />
Si elle n'accepte pas la paix avec toi et qu'elle veuille te faire la guerre, alors tu l'assiégeras. Et après que l'Éternel, ton Dieu, l'aura livrée entre tes mains, tu en feras passer tous les mâles au fil de l'épée. Mais tu prendras pour toi les femmes, les enfants, le bétail, tout ce qui sera dans la ville, tout son butin, et tu mangeras les dépouilles de tes ennemis que l'Éternel, ton Dieu, t'aura livrés.}}<br />
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Bien que les Musulmans modernes citent ce verset pour justifier le verdict de Mu'adh, il convient de noter que ni la tradition Juive ni la tradition Chrétienne ne comprennent ce verset comme une règle générale pour la guerre, mais plutôt comme un commandement spécifique aux Juifs sous le commandement de Josué qui combattaient les peuples païens de la Terre Sainte. Il n'a généralement pas été utilisé par l'une ou l'autre religion pour justifier le genre de massacre qui a eu lieu à Médine dans d'autres contextes historiques.<br />
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Les prisonniers ainsi condamnés ont été gardés dans la maison ou le campement d'une femme musulmane d’Al-Harith de la tribu des Banu Najjar. Le matin, ils ont été conduits vers une tranchée qui avait été creusée dans le marché de la ville, et exécutés par décapitation <ref>Idem, 465</ref> . Selon la Sira d'Ibn Ishaq, une femme était parmi eux. Les autres femmes et les enfants ont été donnés comme esclaves sexuels et de travail aux Musulmans, seuls les garçons qui n'avaient pas encore atteint la puberté ont été autorisés à vivre. Selon la Sira, le butin en armes et en pillages était substantiel, mais Muhammad a quand même envoyé des femmes et des enfants pour être vendus au Najd afin d’obtenir plus de chevaux et d'armes <ref>Idem, 466</ref>. Comme c'était la coutume, Muhammad a reçu sa part du butin, y compris sa part des femmes, notamment une belle Juive nommée Rayhana dont le mari avait été décapité. Le reste a été distribué à tous les autres Musulmans, un Musulman à cheval recevant trois fois le butin d'un fantassin <ref>Idem, 466</ref>.<br />
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==Les récits selon le tafsir==<br />
Le célèbre [[Tafsir|mufassir]] [[Ibn Kathir al-Dimashqi|ibn Kathir]], s'appuyant sur ses propres sources ainsi que sur de nombreux autres commentateurs classiques, dans son commentaire sur la sourate 33 Al-Ahzab "Les Coalisés", réaffirme bon nombre de détails pertinents du récit de la Sira. En particulier, ibn Kathir interprète la dénonciation des [[People of the Book|Gens du Livre]] dans le Coran comme des Juifs perfides de la tribu des Banu Qurayza qui ont trahit le prophète.{{Quote| Tafsir d'ibn Kathir de la sourate 33 du Coran<br />
|وَلِهَذَا قَالَ تَعَالَى: ﴿وَأَنزلَ الَّذِينَ ظَاهَرُوهُمْ﴾ أَيْ: عَاوَنُوا الْأَحْزَابَ وَسَاعَدُوهُمْ عَلَى حَرْبِ رَسُولِ اللَّهِ ﷺ ﴿مِنْ أَهْلِ الْكِتَابِ﴾ يَعْنِي: بَنِي قُرَيْظَةَ مِنَ الْيَهُودِ، مِنْ بَعْضِ أَسْبَاطِ بَنِي إِسْرَائِيلَ، كَانَ قَدْ نَزَلَ آبَاؤُهُمُ الْحِجَازَ قَدِيمًا، طَمَعًا فِي اتِّبَاعِ النَّبِيَّ الْأُمِّيَّ الذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ، ﴿فَلَمَّا جَاءَهُمْ مَا عَرَفُوا كَفَرُوا بِه﴾ [الْبَقَرَةِ: ٨٩] ، فَعَلَيْهِمْ لَعْنَةُ اللَّهِ.<br />
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Et c'est ainsi que le Très-Haut a dit : "Ceux qui les avaient soutenus (les confédérés) sont descendus", c'est-à-dire qu’ils ont soutenu les coalisés et les ont aidés dans la guerre contre le Messager d'Allah (que la prière d’Allah et Sa paix soient sur lui). "De la part des Gens du Livre", c’est-à-dire des Juifs de la tribu des Banu Qurayza, descendants des Enfants d'Israël, dont les ancêtres étaient autrefois venus dans la région du Hijaz, aspirant à suivre le Prophète illettré qu'ils trouvaient mentionné dans la Torah et l'Evangile. Mais quand il est venu à eux, ils ne l’ont pas reconnu et l’ont rejeté, [Al-Baqara: 89], la malédiction d'Allah a donc été sur eux.}}Il fait référence ici à la [[Surah|sourate]] 33 :{{Quote|{{Quran-range|33|26|27}}|Et Il a fait descendre de leurs forteresses ceux des gens du Livre qui les avaient soutenus [les coalisés], et Il a jeté l'effroi dans leurs cœurs; un groupe d'entre eux vous tuiez, et un groupe vous faisiez prisonniers.<br />
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Et Il vous a fait hériter leur terre, leurs demeures, leurs biens, et aussi une terre que vous n'aviez point foulée. Et Allah est Omnipotent.}}Ibn Kathir confirme que ce sont les anges eux-mêmes qui ont imploré Muhammad de ne pas cesser de combattre :{{Quote|Tafisr d'ibn Kathir sur la sourate 33 du Coran|2=وَرَجَعَ رَسُولُ اللَّهِ ﷺ إِلَى الْمَدِينَةِ مُؤَيَّدًا مَنْصُورًا، وَوَضَعَ النَّاسُ السِّلَاحَ. فَبَيْنَمَا رَسُولُ اللَّهِ ﷺ يَغْتَسِلُ(٤) مِنْ وَعْثَاءِ تِلْكَ الْمُرَابَطَةِ فِي بَيْتِ أُمِّ سَلَمَةَ <br />
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إِذْ تَبَدَّى لَهُ جِبْرِيلُ مُعْتَجِرًا بِعِمَامَةٍ مِنْ إِسْتَبْرَقٍ، عَلَى بَغْلَةٍ عَلَيْهَا قَطِيفَةٌ [مِنْ](٥) دِيبَاجٍ، فَقَالَ: أوضَعت السِّلَاحَ يَا رَسُولَ اللَّهِ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّ الْمَلَائِكَةَ لَمْ تَضَعْ أَسْلِحَتَهَا، وَهَذَا الْآنَ رُجُوعِي مِنْ طَلَبِ الْقَوْمِ. ثُمَّ قَالَ: إِنَّ اللَّهَ يَأْمُرُكَ أَنْ تَنْهَضَ إِلَى بَنِي قُرَيْظَةَ. وَفِي رِوَايَةٍ فَقَالَ لَهُ: عذيرَك مِنْ مُقَاتِلٍ، أَوَضَعْتُمُ السِّلَاحَ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّا لَمْ نَضَعْ أَسْلِحَتَنَا بَعْدُ، انْهَضْ إِلَى هَؤُلَاءِ. قَالَ: "أَيْنَ؟ ". قَالَ: بَنِي قُرَيْظَةَ، فَإِنَّ اللَّهَ أَمَرَنِي أَنْ أُزَلْزِلَ عَلَيْهِمْ. فَنَهَضَ رَسُولُ اللَّهِ ﷺ مِنْ فَوْرِهِ، وَأَمَرَ النَّاسَ بِالْمَسِيرِ إِلَى بَنِي قُرَيْظَةَ، وَكَانَتْ عَلَى أَمْيَالٍ مِنَ الْمَدِينَةِ، وَذَلِكَ بَعْدَ صَلَاةِ الظُّهْرِ، وَقَالَ: "لَا يُصَلِّيَنَّ أَحَدٌ مِنْكُمُ الْعَصْرَ إِلَّا فِي بَنِي قُرَيْظَةَ".<br />
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Le Messager d'Allah (ﷺ) est retourné triomphant à Médine et les gens ont déposés leurs armes. Pendant que le Messager d'Allah (ﷺ) se nettoyait de la poussière de la bataille dans la maison d'Oumm Salama, Gabriel s’est manifesté à lui, vêtu d'un turban en soie de couleur blanche et monté sur une mule avec une selle recouverte d’un tissu de velours. Il a dit : "As-tu déposé tes armes, ô Messager d'Allah ?" Il a répondu : "Oui". Gabriel a dit alors : "Mais les anges n'ont pas encore déposé leurs armes, et je reviens à l’instant de la poursuite contre cette tribu." Puis il a ajouté : "Allah te commande de te lever et de marcher vers les Banu Qurayza." Dans une autre version, il lui a dit : "Quel combattant es-tu ! As-tu déposé les armes ?" Il a répondu : "Oui". Gabriel a dit alors : "Mais nous n'avons pas encore déposé nos armes. Lève-toi et dirige-toi vers eux." Le Prophète (ﷺ) a demandé : "Où ?" Gabriel a répondu : "Vers les Banu Qurayza, car Allah m'a ordonné de les ébranler." Le Messager d'Allah (ﷺ) s’est immédiatement levé, a ordonné aux gens de marcher vers les Banu Qurayza, situés à quelques miles de Médine, après la prière d’az-Zuhr, et a dit : "Que personne d'entre vous ne fasse la prière de Asr sauf chez les Banu Qurayza."}}Ainsi, selon ibn Kathir, le destin des Banu Qurayza était le résultat de leurs propres actions, un destin approuvé et commandé par le ciel lui-même. Selon ibn Kathir, leur destin était exactement ce qu'ibn Ishaq avait décrit :{{Quote| Tafsir d'ibn Kathir de la sourate 33 du Coran|2=فَقَالَ: إِنِّي أَحْكُمُ أَنْ تُقْتَلَ مُقَاتلتهم، وتُسبْى ذُرِّيَّتُهُمْ وَأَمْوَالُهُمْ. فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: "لَقَدْ حَكَمْتَ بِحُكْمِ اللَّهِ مِنْ فَوْقِ سَبْعَةِ أَرْقِعَةٍ"(٨) . وَفِي رِوَايَةٍ: "لَقَدْ حكمتَ بِحُكْمِ المَلك". ثُمَّ أَمْرَ رَسُولِ اللَّهِ ﷺ بِالْأَخَادِيدِ فَخُدّت فِي الْأَرْضِ، وَجِيءَ بِهِمْ مُكْتَفِينَ، فَضَرَبَ أَعْنَاقَهُمْ، وَكَانُوا مَا بَيْنَ السَّبْعِمِائَةِ إِلَى الثَّمَانِمِائَةِ، وَسَبَى مَنْ لَمْ يُنبت مِنْهُمْ مَعَ النِّسَاءِ وَأَمْوَالِهِمْ(٩)<br />
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Alors il (Sa’d) a dit : "Mon jugement est que les hommes en âge de combattre soient tués, et que leurs familles et leurs biens soient pris comme butin." Le Prophète (ﷺ) a dit : "Tu as prononcé le jugement d'Allah au-dessus des sept cieux." Dans un autre récit : "Tu as jugé avec le jugement du Roi (Allah)." Ensuite, le Messager d'Allah a ordonné que des fossés soient creusés, ils ont donc été creusés dans la terre, et ils ont été amenés, mains liées, et ont été décapités. Il y en avait entre sept cents et huit cents. Les enfants qui n'avaient pas encore atteint la puberté et les femmes ont été faits prisonniers, et leurs biens saisis.}}<br />
==Les récits selon les hadiths==<br />
Les hadiths de Bukhari témoignent des incidents décrits par Ishaq. Bukhari confirme que ce sont les anges qui ont décrété que la guerre soit menée contre les Banu Qurayza.{{Quote| {{Bukhari|4|52|68}}|Rapporté par Aicha : Quand le Messager d’Allah (ﷺ) est revenu le jour (de la bataille) d’Al-Khandaq (c.-à-d. la Tranchée), il déposa ses armes et prit un bain. Alors Gabriel, dont la tête était couverte de poussière, est venu à lui en disant : "Tu as déposé tes armes ! Par Allah, je n’ai pas encore déposé mes armes." Le Messager d’Allah (ﷺ) a dit : "Où (aller maintenant) ?" Gabriel a dit : "Par-là," en pointant vers la tribu des Banu Qurayza. Alors le Messager d’Allah (ﷺ) est parti vers eux.}}De même, il confirme que c'est Sa'd qui les a condamnés à leur destin.{{Quote| {{Bukhari|5|58|148}}|Rapporté par Abu Saʿid al-Khudri : "Certaines personnes (c.-à-d. les Juifs des Banu Qurayza) ont décidé d’accepter le verdict de Sa'd ibn Mu'adh alors le Prophète fit qu’on aille le chercher (ﷺ) (c.-à-d. Sa'd ibn Mu'adh). Il est venu monté sur un âne, et quand il s’est approché de la mosquée, le Prophète (ﷺ) a dit : Levez-vous pour le meilleur parmi vous, ou a dit, levez-vous pour votre chef. Puis le Prophète (ﷺ) a dit : "Ô Sa’d ! Ces gens ont accepté de recevoir ton verdict. Sa’d a dit : Je juge que leurs guerriers doivent être tués et que leurs enfants et leurs femmes doivent être pris comme captifs. Le Prophète a dit : Tu as rendu un jugement similaire au Jugement d’Allah (ou le jugement du Roi)."}}D'ailleurs, Bukhari mentionne que même si ibn Sa'd a été appelé à rendre un jugement équitable aux Banu Qurayza en tant qu'ancien allié, en réalité, il est décédé des suites de blessures subies lors de la Bataille du Fossé, souhaitant la mort aux infidèles.{{Quote| {{Bukhari|5|59|448}}|Aicha a rapporté : "Sa’d a été blessé le jour de la Tranchée par un homme de la tribu des Quraysh, nommé Hibban ibn al-Arqah qui l'a frappé avec une flèche. Le Prophète (ﷺ) a dressé une tente pour Sa’d dans la Mosquée pour qu'il puisse être à proximité du Prophète (ﷺ) pour des visites. Lorsque le Prophète (ﷺ) est revenu de la Bataille de la Tranchée et a déposé ses armes et s'est lavé, Gabriel est venu à lui en secouant la poussière de sa tête et a dit : « As-tu déposé tes armes ? » Le Prophète (ﷺ) a répondu : « Par Allah, je ne les ai pas déposées. Sors vers eux (pour les attaquer). » Le Prophète (ﷺ) a demandé : « Où ? » Gabriel a pointé vers les Banu Qurayza. Ainsi, le Messager d'Allah (ﷺ) est allé vers eux (c’-à-d assiéger les Banu Qurayza). Ils se sont ensuite rendus au jugement du Prophète (ﷺ), mais il les a dirigés vers Sa’d pour donner son verdict à leur sujet. Sa’d a dit : « Je juge que leurs guerriers soient tués, leurs femmes et leurs enfants pris comme captifs, et leurs biens distribués. » Hisham a rapporté : « Mon père m'a informé qu'Aicha a dit que Sad a dit : ‘’Ô Allah ! Tu sais qu'il n'y a rien de plus cher pour moi que de combattre dans Ta cause contre ceux qui ont mécrus en Ton Prophète et l'ont expulsé de La Mecque. Ô Allah ! Je pense que Tu as mis fin au combat entre nous et eux (c'est-à-dire, les infidèles Quraysh). Et s'il reste encore un combat avec les Quraysh (infidèles), alors garde-moi en vie jusqu'à ce que je les combatte pour Ton intérêt. Mais si Tu as mis fin à la guerre, alors laisse cette blessure éclater et causer ma mort.’’ Ainsi, le sang a jailli de la blessure. Il y avait une tente dans la Mosquée appartenant aux Banu Ghifar qui ont été surpris par le sang qui coulait vers eux. Ils ont dit : « Ô gens de la tente ! Qu'est-ce que cette chose qui vient de votre côté ? » Voilà que le sang coulait abondamment de la blessure de Sa’d. Sa’d est alors mort à cause de cela."}}Bukhari mentionne également le sort des Banu Qurayza, exécuté conformément au jugement de Sa’d.{{Quote|{{bukhari|5|59|362}} et {{muslim|19|4364}}|Rapporté par ibn Omar : Les Banu Nadir et les Banu Qurayza se sont battus (contre le Prophète (ﷺ) violant leur traité de paix), alors le Prophète a exilé les Banu Nadir et a permis aux Banu Qurayza de rester chez eux (à Médine) en ne leur prenant rien jusqu’à ce qu’ils se battent à nouveau contre le Prophète (ﷺ). Il a ensuite tué leurs hommes et distribué leurs femmes, enfants et biens parmi les musulmans, mais certains d’entre eux sont venus voir le Prophète (ﷺ) qui leur a accordé la sécurité, et ils ont embrassé l’Islam. Il a exilé tous les Juifs de Médine. Il s’agissait des Juifs des Banu Qaynuqa, la tribu d’Abdullah ibn Salam, les Juifs des Banu Haritha et tous les autres Juifs de Médine.<br />
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Il a été rapporté sur l’autorité d’ibn Omar que les Juifs des Banu Nadir et des Banu Qurayza ont combattu contre le Messager d’Allah (ﷺ) qui a expulsé les Banu Nadir, et a permis aux Qurayza de rester en leur accordant la faveur jusqu’à ce qu’ils aient eux aussi combattu contre lui. Puis, il a tué leurs hommes, et a distribué leurs femmes, leurs enfants et leurs biens parmi les musulmans, sauf que certains d’entre eux, en rejoignant le Messager d’Allah (ﷺ) et en embrassant l’Islam, ont été épargnés. Le Messager d'Allah (ﷺ) a chassé tous les Juifs de Médine, y compris les Banu Qaynuqa, qui étaient les partisans d'Abdullah ibn Salam, les Juifs des Banu Haritha, ainsi que tous les Juifs de Médine.}}Le Sunan d’Abu Dawud nous raconte exactement comment il était déterminé si un jeune homme serait épargné, en fonction de s'il avait atteint ou non la puberté :{{Quote| {{Abudawud|38|4390}}|Rapporté par Atiyyah al-Qurazi : "J’étais parmi les captifs des Banu Qurayza. Ils (les compagnons) nous ont examinés, et ceux qui avaient commencé à avoir des poils (pubis) ont été tués, et ceux qui n’en avaient pas non pas été tués. J’étais parmi ceux qui n’avaient pas de poils pubiens."}}<br />
==Perspectives et visions contemporaines==<br />
<center><youtube>UZE1N56fswY</youtube></center>Dans l'extrait ci-dessus, le savant musulman Yasir Qadhi, très respecté pour ses diplômes de l'université islamique de Médine ainsi que de Yale, avance l'argument selon lequel Muhammad avait fait face à une trahison et qu'il avait pris les mesures punitives maximales contre celle-ci. Qadhi soutient que le prophète était justifié à chaque étape et a montré autant de retenue que nécessaire, étant motivé purement par des préoccupations en matière d'art de gouverner et de pragmatisme, et non par la malice. Comme il le dit, il est possible d'accuser le prophète d'être "dur" mais pas d'agir avec malveillance envers les Banu Qurayza ou les Juifs en général, car cela ne serait pas "académiquement valide". Ibn Ishaq avance le même point :{{Quote| Ibn Ishaq: 683 |Alors Abu Sufyan dit : "Ô Quraysh, nous ne sommes pas dans un campement permanent ; les chevaux et les chameaux meurent ; les Banu Qurayza ont rompu leur parole envers nous et nous avons entendu des rapports troublants à leur sujet. Vous pouvez voir la violence du vent qui ne nous laisse ni marmites, ni feu, ni tentes sur lesquelles compter. Partons, car je m'en vais."}}Yasir Qadhi affirme que la punition était "dure" mais qu'il est parfois nécessaire d'être dur. Le chercheur de l'Institut Yaqeen, Abu Amina Elias (Justin Parrott), fait remarquer que tuer les prisonniers combattants mâles des Banu Qurayza était un "acte de légitime défense" de la part de la communauté musulmane et cite Deutéronome 20:12-14 pour justifier les actions des musulmans, en accord avec ibn Ishaq qui affirme que Sa'd jugeait les Juifs selon leur propre loi. Il affirme également que le prophète n'a envoyé ses hommes armés que pour "se défendre" et que les femmes et les enfants des Banu Qurayza ont été emmenés "en captivité" pour leur protection puisque tous leurs hommes avaient été massacrés <ref>"Did the Prophet commit genocide against Jews?" Faith in Allah There is no god but Allah and Muhammad is his messenger https://abuaminaelias.com/prophet-genocide-banu-qurayza/ April 8, 2013</ref>. Karen Armstrong, dans son livre A Short History of Islam, affirme également : "La lutte n'indiquait aucune hostilité envers les Juifs en général, mais seulement envers les trois tribus rebelles. Le Coran a continué de vénérer les prophètes juifs et a exhorté les musulmans à respecter les Gens du Livre."<ref>Islam:A Short History Karen Armstrong Modern Library 2002</ref><br />
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Ces arguments font écho aux arguments originaux trouvés dans le matériel ci-dessus. Ibn Ishaq affirme que les Juifs de Banu Qurayza représentaient une menace pour les musulmans par leur trahison et dépeint Muhammad comme hésitant à décider de leur sort. Ibn Ishaq relate même à quel point la punition était "dure" :{{Quote|{{citation|page=462 (paragraphe: 686)|trans_title=The Life of Muhammad|title=Sirat Rasul Allah|author1=Ibn Ishaq|author2=Ibn Hisham|author3=al-Tabari|editor=A. Guillaume|year=1955|publisher=Oxford UP|ISBN=0196360331|location=Karachi|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n381/mode/2up}}|L'Apôtre l’envoya (Abu Lubaba) vers eux (Banu Qurayza), et quand ils l’ont vu, ils se sont levés pour le rencontrer. Les femmes et les enfants sont venus vers lui en pleurant sur son visage, et il en était désolé. Ils ont dit : "Ô Abu Lubaba, penses-tu que nous devrions nous soumettre au jugement de Muhammad ?" Il a répondu 'oui' et a pointé sa main vers sa gorge, signifiant un massacre.}}Cependant, les critiques de ces points de vue pro-islamiques ont souligné que le verset cité par les musulmans modernes du Deutéronome pour justifier l'extermination des Banu Qurayza n'est pas interprété ainsi dans les études traditionnelles chrétiennes ou surtout juives. Selon la doctrine juive, ces versets ont été révélés avant que les Israélites n'entrent dans la Terre Sainte, leur donnant des instructions spécifiques sur la manière de traiter les habitants qui y vivaient <ref>"Muhammad’s atrocity against the Qurayza Jews" James M. Arlandson Answering Islam https://www.answering-islam.org/Authors/Arlandson/qurayza_jews.htm</ref>. De plus, l'affirmation selon laquelle il n'y avait aucune animosité apparente envers les Juifs de Banu Qurayza de la part de Muhammad est contredite par le récit d'ibn Ishaq :{{Quote|Ibn Ishaq: 684 |"Lorsque l'Apôtre s’est approché de leurs forts, il (Muhammad) a dit : "Vous, frères de singes..., est-ce que Dieu vous a déshonorés et vous a apporté sa vengeance ?"<br><br />
Les Banu Qurayza ont répondu : "Ô Abu-l Qasim (Muhammad), tu n'es pas un barbare."<br />
}}En se moquant d'eux en tant que singes, Muhammad fait écho ici au Coran, qui affirme que (certains) Juifs ont été transformés en singes pour avoir violé le sabbat (Coran 50:60). L'érudit juif anti-jihad Andrew Bostrom souligne que Muhammad a pris l'une des plus belles femmes juives de Banu Qurayza, Rayhana, comme épouse et que les musulmans ont largement bénéficié de la destruction de cette tribu, donc la légitime défense n'était clairement pas la seule préoccupation. <ref>"Muhammad, the Qurayza Massacre, and PBS" Andrew Bostom The Legacy of Jihad 10 June 2012, Archived https://www.webcitation.org/query?url=http://www.andrewbostom.org/loj//content/view/38/27/&date=2012-06-10</ref>. L’opinion d'Abu Amina Elias selon laquelle les musulmans ont pris des femmes et des enfants comme Rayhana en captivité simplement pour leur protection ne peut pas non plus être vraie, car ibn Ishaq relate que certains d'entre eux ont été emmenés dans la lointaine région du Najd pour être vendus contre des armes et des chevaux. Yasir Qadhi lui-même souligne que les Banu Qurayza se sont vu offrir la liberté de vivre s'ils acceptaient l'islam, et selon la Sira, seul leur cœur endurci et obstiné qui rejetait Muhammad malgré le fait de savoir qu'il était un prophète du Seigneur les empêchait de se sauver en se convertissant à l'islam. Ainsi, clairement, du moins aux yeux de la Sira, leur religion juive avait en fait quelque chose à voir avec la dureté avec laquelle Muhammad les a traités, contredisant ainsi l’opinion de Qadhi selon laquelle le prophète a agi sans malveillance ni animosité religieuse selon les sources dont nous disposons. Bukhari mentionne également que le prophète a ordonné à ses hommes d'insulter les Banu Qurayza avec de la poésie, ce qui était à l'époque arabe ancienne l'un des principaux moyens de promouvoir l'animosité envers un ennemi (Muhammad a ordonné que les poètes qui lui faisaient cela soient tués) :{{Quote| {{Bukhari|5|59|449}}|Al-Bara' ibn 'Azib a rapporté, d’après une autre chaîne de narrateurs, que le Messager d'Allah (ﷺ) a dit à Hassaan ibn Thabit le jour de Qurayza (lors du siège) : "Harangue-les (avec tes poèmes), car Jibril est avec toi."}}<br />
==Problèmes avec le récit traditionnel==<br />
The narrative of the Banu Qurayzahis an accepted part of Islamic law, and multiple Islamic jurists have cited it, including when ruling that certain populations of Jews and other non-believers be massacred. As such there is no question amongst orthodox Muslims that it happened <ref>"Extended Interview: The legacy of Islamic Antisemetism" Andrew Bostom andrewbostom.org 13 June 2008</ref>. Yet the historiography of the subject is not without its own problems.<br />
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Within the Islamic tradition, ibn Ishaq was frequently criticized for giving too much weight to Jewish stories and being biased in general in his retellings of certain events. Malik ibn Anas accusses ibn Ishaq of being a "liar" for listening to "Jewish stories" <ref>"New Light on the Story of Banu Qurayza and the Jews of Medina", W.N Arafat 2001 p. 100-107</ref>.<br />
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Modern scholarship has cast much more serious doubts on the scholarship of Islamic scholars working in the 8th century (2nd Islamic century) such as ibn Ishaq. As Fred Donner points out, one of the earliest documents we have from the nascent proto-Islamic movement is the ''Constitution of Medina'' صحيفة مدينة also known as the Ummah Document or صحيفة الأمة. This remarkable document, preserved by the Islamic historian [[Al-Tabari]], lays out a compact for the "believers" of Medina, an "ummah" or national community that includes the Jews as "believers" on the same level as the Arab believers. Fred Donner believes this document actually points to an early, occulted history of Islam in which Arab monotheists joined with Jews into one "ummah" under the command of Muhammad. Troublingly for the historical narrative, this document makes mention of many different Jewish tribes, but the main 3 tribes of the sira, the Banu Qurayza, the Banu Qaynuqaa', and the Banu Nadir are conspicuously absent. It is in fact the absence of these tribes which convinces scholars that the document must be very old despite being preserved only in the 9th-century works of Tabari, since a younger document would presumably would have been changed to agree with the established historical narrative. Donner mentions that many early 7th century mosques do not include the qibla facing towards Mecca, and concludes that this story of the massacre of the Banu Qurayzahmay have been invented or embellished in order to explain a much later break between the Jewish and Muslim communities <ref>Muhammad and the Believers: At the Orgins of Islam, Fred Donner, Harvard University Press 2010, p. 72-73</ref>.<br />
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Patricia Cronner and Michael Cook in their groundbreaking work ''Hagarism'' likewise report on an Armenian historian writing in the 7th century known as pseudo-Sabeous. This historian imputes the Arab invasions to a confederation of Jews and Arabs led by Muhammad himself, contradicting the Islamic narrative that Muhammad died before the invasion of Palestine and the Middle East. Pseudo-Sebeos likewise imputes to the Arabs and Jews a shared monotheism and brotherhood through their ancestry to Abraham and his wife Hagar <ref>Hagarism: Making of the Islamic World, Patricia Crone and Michael Cook, Cambridge University Press 1977, p. 6-8</ref>. If this account is to be believed, there could not have been any great massacre of the Jews by Muhammad as we has working with them when he invaded Palestine. Stephen Shoemaker in his work ''The Death of a Prophet'' adds further evidence to thesis of Crone and Cook, marshaling evidence from a wide variety of sources, almost all of which predate the first Islamic sources, that Muhammad himself was actually the leader of the believers when they entered Palestine and he died only after its conquest. In particular he calls attention to a Jewish apocalypse from the 7th century, the Secrets of Rabbi ben Shim'on, which seems to paint Muhammad as the redeemer of the Jews from the oppression of the Romans in the Holy Land. If this is to be believed, and this source predates every Islamic source we have, the massacre of the Banu Qurayzahcould not have taken place, since Muhammad, the leader of the invasion of Palestine, was seen as a savior of the Jewish people <ref>The Death of a Prophet, Stephen Shoemaker, University of Pennsylvania Press 2012, p. 27-33</ref>. This would seem to indicate that the break between the Muslims and the Jews took place after his death, and would indicate that stories such as the massacre of the Banu Qurayzahwere fabricated in order to "back date" the break with the Jews to the prophet's own lifetime.<br />
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==See Also==<br />
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*[[List of Killings Ordered or Supported by Muhammad]]<br />
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==External Links==<br />
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*[http://www.answering-islam.org/Muhammad/Jews/BQurayza/index.html What really happened to the Banu] ''- Collection of articles from Answering Islam''<br />
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*[https://www.call-to-monotheism.com/rebuttal_to_answering_islam_s_article__the_bani_quraytha_jews__traitors_or_betrayed_ Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?] - ''Muslim Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?"''<br />
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*[{{Reference archive|1=http://www.andrewbostom.org/loj//content/view/38/27/|2=2012-06-10}} Muhammad, the QurayzahMassacre, and PBS] ''- Andrew G. Bostom, FrontPageMagazine''<br />
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*[{{Reference archive|1=http://www.americanthinker.com/2006/02/muhammad_and_massacre_of_the_q.html|2=2012-06-10}} Muhammad and Massacre of the QurayzahJews] ''- James Arlandson, American Thinker''<br />
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*[{{Reference archive|1=http://www.kister.huji.ac.il/sites/default/files/banu_qurayza.pdf|2=2012-06-10}} Massacre of the Banū Qurayẓa: A Re-Examination of a Tradition] ''- M. J. Kister, Jerusalem Studies in Arabic and Islam 8 (1986): 61-96''<br />
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==References==<br />
{{reflist}}<br />
[[Category:Muhammad]]<br />
[[Category:People of the Book]]<br />
[[Category:Jihad]]<br />
[[Category:Islamic History]]<br />
[[Category:Sirah]]<br />
[[Category:Sacred history]]</div>SOShttps://wikiislamica.net/index.php?title=Le_Massacre_des_Banu_Qurayza&diff=137999Le Massacre des Banu Qurayza2024-03-09T16:20:15Z<p>SOS: /* Les récits selon les hadiths */</p>
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{{QualityScore|Lead=4|Structure=4|Content=4|Language=4|References=4}}[[File:Banu qurayza massacre.jpg|175px|right|thumb|''Détail d'une peinture miniature : Le Prophète, Ali, et ses compagnons lors du massacre des prisonniers de la tribu Juive des Banu Qurayza, illustration d'un texte du XIXe siècle de Muhammad Rafi Bazil.]]Selon les sources islamiques traditionnelles, en 627 après J.-C., à la suite de la [[Bataille de la Tranchée]] et de la trahison des Musulmans par la tribu juive des Banu Qurayza, les Musulmans, sous le commandement militaire direct du prophète [[Muhammad]], ont assiégé le camp des Banu Qurayza. Après un siège d'environ 2 semaines, selon les sources, les Juifs des Banu Qurayza se sont rendus et ont confié leur sort à un intermédiaire de confiance des Musulmans de la tribu des 'Aws, Sa'd ibn Mu'adh. Cependant, Sa'd ibn Mu'adh, affirmant suivre la loi de la Torah elle-même, a conseillé à Muhammad de massacrer les hommes de la tribu et de vendre les femmes et les enfants comme esclaves. Muhammad a suivi ce conseil et, par conséquent, entre 400 et 900 prisonniers de la tribu, incluant des enfants montrant des signes de puberté, ont été abattus, beaucoup devant leur famille, et le reste de la tribu a été vendu en esclavage. L'événement est bien attesté dans la tradition historique islamique et a servi de base à de multiples décisions tout au long de l'histoire concernant le traitement des non-Musulmans capturés par les forces militaires Musulmanes.<br />
==Contexte==<br />
Selon ibn Ishaq, les raids agressifs constants et la propension à la guerre de Muhammad avaient poussé les Mecquois, en alliance avec les tribus juives que Muhammad avait expulsées de Yathrib et la tribu arabe du nord, les Ghatafan, à mettre fin à ce prédicateur et à son mouvement une fois pour toutes. Les trois tribus juives originelles de Médine, les Banu Nadir, les Banu Qaynuqa et les Banu Qurayza, avaient vu leur nombre diminuer à une seule car Muhammad avait expulsé les Banu Nadir et les Banu Qaynuqa de Médine pour des prétextes différents. Pendant ce temps, leurs biens, y compris leurs précieux palmiers, avaient été saisis par Muhammad et les Musulmans. Avec les Mecquois et les Ghatafan, les tribus juives exilées de Médine avaient formé une alliance et rassemblé une armée dont les effectifs sont donnés dans la Sira comme étant d'environ 10 000 hommes, dont plus de 600 cavaliers montés, contre très peu de cavalerie pour les Musulmans, et 7 000 hommes plus puissants que l'armée qui avait vaincu Muhammad et les Musulmans à Uhud. A cette époque, Muhammad ne pouvait compter que sur une force d'environ 3 000 hommes. Muhammad a reçu la nouvelle de leur avance et a commencé à prendre des dispositions. Un compagnon perse du Prophète nommé Salman, apparemment un vétéran des nombreuses guerres opposant les Sassanides face aux Romains, a conseillé que lorsqu'on était confronté à un grand nombre de cavaliers ennemis comme ceux que possédaient les Juifs confédérés et les Mecquois, une bonne stratégie était de creuser une tranchée défensive. Il a été décidé de poursuivre cette stratégie <ref>Martin Lings Muhammad: His Life Based on the Earliest Sources Inner Traditions 2006, pages 222-223</ref>. Les Banu Qurayza n’ont pas fourni d'hommes pour aider, mais ont donné des outils de retranchement et la stratégie des Musulmans a reposé sur les Banu Qurayza, dont le fort se trouvait à l'arrière des défenses Musulmanes, ne rompant pas leur alliance avec Muhammad et ne se joignant pas aux confédérés. La stratégie de la tranchée a fonctionné pour remporter la bataille contre les Mecquois et leurs alliés, et les confédérés ont été repoussés sans beaucoup de pertes pour les Musulmans, mais cela n’a pas mis fin aux combats.<br />
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==Le récit selon la Sira==<br />
La série d'événements menant à la destruction des Banu Qurayza a commencé lors de la Bataille de la Tranchée. Incapables de briser les défenses des Musulmans Médinois, les Mecquois ont envoyé un émissaire de leurs alliés juifs, "l'ennemi d'Allah, Huyayy ibn Akhtab An-Nadri" <ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (traducteur), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh Oxford Universite Press 2005, p.453</ref>, aux Banu Qurayza dans le but de solliciter leur aide et de mettre fin à l'impasse en attaquant Muhammad et les Musulmans à l'arrière de leurs défenses. Selon Ibn Ishaq, initialement, le chef des Banu Qurayza, Ka'b ibn Asad al-Qurayzi, n’a même pas permis à Huyayy ibn Akhtab d'entrer dans le camp, mais a été incité à le faire suite à l'accusation de Huyayy selon laquelle ibn Ka'b ne voulait pas partager sa nourriture. Ibn Ishaq ne précise pas comment il sait cela, mais il affirme que la négociation a échoué en raison de l'insistance des Qurayza pour que les Mecquois offrent des otages afin de garantir qu'ils ne quitteraient pas le champ de bataille tant que Muhammad ne serait pas vaincu (bien qu'ils ont effectivement quitté le champ sans avoir vaincu Muhammad). Selon Ibn Ishaq, les Banu Qurayza, après de nombreux "plaidoyers", ont seulement accepté de ne pas aider les Musulmans ni d’entraver ou de combattre les confédérés. Ibn Ishaq présente comme preuve de la perfidie des Banu Qurayza une chaîne d'Isnad de Yahya ibn ‘Abbaad ibn ‘Abdullah ibn Az-Zubayr avec une histoire selon laquelle une femme musulmane, Safiyah bint ‘AbdulMuttalib, qui a vu un éclaireur juif des Banu Qurayza reconnaître une fortification musulmane se préparer à une attaque. Elle en a informé le commandant du fort, Hassan, et lui a demandé de tuer l'éclaireur, et lorsqu'il a refusé, elle a pris un gourdin et est allé battre l'homme à mort<ref>Idem, 458</ref>. En dehors de cela, Ibn Ishaq ne présente aucune preuve que les Juifs des Banu Qurayza étaient de mèche avec les confédérés. Cependant, il relate qu'Allah a "semé la discorde" entre les confédérés et les Banu Qurayza, ce qui a conduit les Mecquois à battre en retraite sans avoir vaincu Muhammad ou a mené une attaque coordonnée contre les Musulmans avec les Banu Qurayza.<ref>Idem, 459</ref><br />
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La Bataille de la Tranchée étant remportée, Muhammad et ses hommes ont déposé leurs armes et outils de retranchement pour rentrer chez eux. Cependant, selon la Sira, Allah avait d'autres plans. L'ange [[Jibreel (Angel Gabriel)|Jibril]] est apparu à Muhammad juste après qu'il ait déposé son arme et l’a informé que la bataille n'était pas encore terminée car il fallait s’occuper du cas des Juifs des Banu Qurayza en raison de leur trahison mentionnée ci-dessus. Muhammad a informé ses hommes qu'ils ne devaient pas faire la prière de Asr avant d'atteindre le camp des Banu Qurayza, ce qui signifiait qu'il voulait qu'ils s'y rendent rapidement. Les Musulmans ont assiégé le camp pendant des périodes de durées différentes selon la source (Ibn Ishaq affirme 25 jours avant que "Allah ne jette la terreur dans leurs cœurs"). Les Banu Qurayza ont reçu l’ordre de se rendre et d'accepter l'Islam, ce qu'ils ont juré de ne jamais faire. Désespérés de leur situation, selon Ibn Ishaq, ils ont discuté de trois options : accepter l'Islam, tuer leurs femmes et leurs enfants et se lancer dans une attaque de style banzaï contre les forces musulmanes numériquement supérieures (peut-être que les commentateurs modernes l’ont ajoutée en émulation de leurs prédécesseurs religieux à Massada en Palestine), ou s’engager dans une attaque sournoise le jour du sabbat Juif. Les Juifs des Banu Qurayza ont trouvé inacceptables les options proposées.<br />
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Incapables de prendre une décision et assiégés pendant des semaines, les Banu Qurayza ont demandé à parler à Abu Lubaba, un homme de la tribu des 'Aws, leurs alliés. Abu Lubaba, interrogé sur ce que les Banu Qurayza devaient faire, leur a conseillé de se rendre au Prophète, mais en même temps il a levé la main vers son cou, indiquant qu'ils seraient massacrés <ref>Idem, 462</ref>. Après son départ, il a estimé que son action de révéler aux Banu Qurayza leur destin était une trahison envers le Prophète, et il s’est attaché à un pilier pour demander le pardon d'Allah, un acte que Muhammad a approuvé. Malgré cet avertissement, les Banu Qurayza se sont rendus aux Musulmans le jour suivant <ref>Idem, 463</ref>.<br />
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La tribu des 'Aws, alliée des Banu Qurayza au temps de la [[jahiliyyah]], a demandé miséricorde pour eux auprès du Prophète. Le Prophète, ne voulant pas causer de dissension dans ses rangs (les serments et les alliances de loyauté étaient très importants dans la société tribale arabe, car en l'absence de tribunaux et de gouvernements établis, la seule garantie de sécurité et de justice qui pouvait être obtenue était la promesse de protection des alliés en cas de meurtre, de querelles familiales ou de guerre), a confié le sort des Banu Qurayza à un ancien cheikh de confiance des 'Aws, Sa‘d ibn Mu‘adh, qui avait été mortellement blessé pendant la bataille et est mort peu de temps après le massacre des Banu Qurayza. Une fois que Sa'd ibn Mu'adh s’est assuré que les Banu Qurayza et le Prophète respecteraient son jugement, quel qu'il soit, il l’a donné sans hésitation : les hommes des Banu Qurayza devaient être exécutés jusqu'au dernier, tandis que les femmes et les enfants devaient être vendus comme esclaves. Sa'd ibn Mu‘adh a justifié cette décision en déclarant qu’elle provenait de la Torah des Juifs. Ibn Ishaq ne cite pas le verset et le chapitre de la Bible, mais cela est généralement pris comme une référence au livre du Deutéronome 20:12-14.{{Quote|Deutéronome 20:12-14|וְאִם לֹ֤א תַשְׁלִים֙ עִמָּ֔ךְ וְעָשְׂתָ֥ה עִמְּךָ֖ מִלְחָמָ֑ה וְצַרְתָּ֖ עָלֶֽיהָ וּנְתָנָ֛הּ יְהוָ֥ה אֱלֹהֶ֖יךָ בְּיָדֶ֑ךָ וְהִכִּיתָ֥ אֶת כָּל זְכוּרָ֖הּ לְפִי חָֽרֶב רַ֣ק הַ֠נָּשִׁים וְהַטַּ֨ף וְהַבְּהֵמָ֜ה וְכֹל֩ אֲשֶׁ֨ר יִהְיֶ֥ה בָעִ֛יר כָּל־ שְׁלָלָ֖הּ תָּבֹ֣ז לָ֑ךְ וְאָֽכַלְתָּ֙ אֶת שְׁלַ֣ל אֹיְבֶ֔יךָ אֲשֶׁ֥ר נָתַ֛ן יְהוָ֥ה אֱלֹהֶ֖יךָ לָֽךְ<br><br />
Si elle n'accepte pas la paix avec toi et qu'elle veuille te faire la guerre, alors tu l'assiégeras. Et après que l'Éternel, ton Dieu, l'aura livrée entre tes mains, tu en feras passer tous les mâles au fil de l'épée. Mais tu prendras pour toi les femmes, les enfants, le bétail, tout ce qui sera dans la ville, tout son butin, et tu mangeras les dépouilles de tes ennemis que l'Éternel, ton Dieu, t'aura livrés.}}<br />
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Bien que les Musulmans modernes citent ce verset pour justifier le verdict de Mu'adh, il convient de noter que ni la tradition Juive ni la tradition Chrétienne ne comprennent ce verset comme une règle générale pour la guerre, mais plutôt comme un commandement spécifique aux Juifs sous le commandement de Josué qui combattaient les peuples païens de la Terre Sainte. Il n'a généralement pas été utilisé par l'une ou l'autre religion pour justifier le genre de massacre qui a eu lieu à Médine dans d'autres contextes historiques.<br />
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Les prisonniers ainsi condamnés ont été gardés dans la maison ou le campement d'une femme musulmane d’Al-Harith de la tribu des Banu Najjar. Le matin, ils ont été conduits vers une tranchée qui avait été creusée dans le marché de la ville, et exécutés par décapitation <ref>Idem, 465</ref> . Selon la Sira d'Ibn Ishaq, une femme était parmi eux. Les autres femmes et les enfants ont été donnés comme esclaves sexuels et de travail aux Musulmans, seuls les garçons qui n'avaient pas encore atteint la puberté ont été autorisés à vivre. Selon la Sira, le butin en armes et en pillages était substantiel, mais Muhammad a quand même envoyé des femmes et des enfants pour être vendus au Najd afin d’obtenir plus de chevaux et d'armes <ref>Idem, 466</ref>. Comme c'était la coutume, Muhammad a reçu sa part du butin, y compris sa part des femmes, notamment une belle Juive nommée Rayhana dont le mari avait été décapité. Le reste a été distribué à tous les autres Musulmans, un Musulman à cheval recevant trois fois le butin d'un fantassin <ref>Idem, 466</ref>.<br />
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==Les récits selon le tafsir==<br />
Le célèbre [[Tafsir|mufassir]] [[Ibn Kathir al-Dimashqi|ibn Kathir]], s'appuyant sur ses propres sources ainsi que sur de nombreux autres commentateurs classiques, dans son commentaire sur la sourate 33 Al-Ahzab "Les Coalisés", réaffirme bon nombre de détails pertinents du récit de la Sira. En particulier, ibn Kathir interprète la dénonciation des [[People of the Book|Gens du Livre]] dans le Coran comme des Juifs perfides de la tribu des Banu Qurayza qui ont trahit le prophète.{{Quote| Tafsir d'ibn Kathir de la sourate 33 du Coran<br />
|وَلِهَذَا قَالَ تَعَالَى: ﴿وَأَنزلَ الَّذِينَ ظَاهَرُوهُمْ﴾ أَيْ: عَاوَنُوا الْأَحْزَابَ وَسَاعَدُوهُمْ عَلَى حَرْبِ رَسُولِ اللَّهِ ﷺ ﴿مِنْ أَهْلِ الْكِتَابِ﴾ يَعْنِي: بَنِي قُرَيْظَةَ مِنَ الْيَهُودِ، مِنْ بَعْضِ أَسْبَاطِ بَنِي إِسْرَائِيلَ، كَانَ قَدْ نَزَلَ آبَاؤُهُمُ الْحِجَازَ قَدِيمًا، طَمَعًا فِي اتِّبَاعِ النَّبِيَّ الْأُمِّيَّ الذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ، ﴿فَلَمَّا جَاءَهُمْ مَا عَرَفُوا كَفَرُوا بِه﴾ [الْبَقَرَةِ: ٨٩] ، فَعَلَيْهِمْ لَعْنَةُ اللَّهِ.<br />
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Et c'est ainsi que le Très-Haut a dit : "Ceux qui les avaient soutenus (les confédérés) sont descendus", c'est-à-dire qu’ils ont soutenu les coalisés et les ont aidés dans la guerre contre le Messager d'Allah (que la prière d’Allah et Sa paix soient sur lui). "De la part des Gens du Livre", c’est-à-dire des Juifs de la tribu des Banu Qurayza, descendants des Enfants d'Israël, dont les ancêtres étaient autrefois venus dans la région du Hijaz, aspirant à suivre le Prophète illettré qu'ils trouvaient mentionné dans la Torah et l'Evangile. Mais quand il est venu à eux, ils ne l’ont pas reconnu et l’ont rejeté, [Al-Baqara: 89], la malédiction d'Allah a donc été sur eux.}}Il fait référence ici à la [[Surah|sourate]] 33 :{{Quote|{{Quran-range|33|26|27}}|Et Il a fait descendre de leurs forteresses ceux des gens du Livre qui les avaient soutenus [les coalisés], et Il a jeté l'effroi dans leurs cœurs; un groupe d'entre eux vous tuiez, et un groupe vous faisiez prisonniers.<br />
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Et Il vous a fait hériter leur terre, leurs demeures, leurs biens, et aussi une terre que vous n'aviez point foulée. Et Allah est Omnipotent.}}Ibn Kathir confirme que ce sont les anges eux-mêmes qui ont imploré Muhammad de ne pas cesser de combattre :{{Quote|Tafisr d'ibn Kathir sur la sourate 33 du Coran|2=وَرَجَعَ رَسُولُ اللَّهِ ﷺ إِلَى الْمَدِينَةِ مُؤَيَّدًا مَنْصُورًا، وَوَضَعَ النَّاسُ السِّلَاحَ. فَبَيْنَمَا رَسُولُ اللَّهِ ﷺ يَغْتَسِلُ(٤) مِنْ وَعْثَاءِ تِلْكَ الْمُرَابَطَةِ فِي بَيْتِ أُمِّ سَلَمَةَ <br />
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إِذْ تَبَدَّى لَهُ جِبْرِيلُ مُعْتَجِرًا بِعِمَامَةٍ مِنْ إِسْتَبْرَقٍ، عَلَى بَغْلَةٍ عَلَيْهَا قَطِيفَةٌ [مِنْ](٥) دِيبَاجٍ، فَقَالَ: أوضَعت السِّلَاحَ يَا رَسُولَ اللَّهِ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّ الْمَلَائِكَةَ لَمْ تَضَعْ أَسْلِحَتَهَا، وَهَذَا الْآنَ رُجُوعِي مِنْ طَلَبِ الْقَوْمِ. ثُمَّ قَالَ: إِنَّ اللَّهَ يَأْمُرُكَ أَنْ تَنْهَضَ إِلَى بَنِي قُرَيْظَةَ. وَفِي رِوَايَةٍ فَقَالَ لَهُ: عذيرَك مِنْ مُقَاتِلٍ، أَوَضَعْتُمُ السِّلَاحَ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّا لَمْ نَضَعْ أَسْلِحَتَنَا بَعْدُ، انْهَضْ إِلَى هَؤُلَاءِ. قَالَ: "أَيْنَ؟ ". قَالَ: بَنِي قُرَيْظَةَ، فَإِنَّ اللَّهَ أَمَرَنِي أَنْ أُزَلْزِلَ عَلَيْهِمْ. فَنَهَضَ رَسُولُ اللَّهِ ﷺ مِنْ فَوْرِهِ، وَأَمَرَ النَّاسَ بِالْمَسِيرِ إِلَى بَنِي قُرَيْظَةَ، وَكَانَتْ عَلَى أَمْيَالٍ مِنَ الْمَدِينَةِ، وَذَلِكَ بَعْدَ صَلَاةِ الظُّهْرِ، وَقَالَ: "لَا يُصَلِّيَنَّ أَحَدٌ مِنْكُمُ الْعَصْرَ إِلَّا فِي بَنِي قُرَيْظَةَ".<br />
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Le Messager d'Allah (ﷺ) est retourné triomphant à Médine et les gens ont déposés leurs armes. Pendant que le Messager d'Allah (ﷺ) se nettoyait de la poussière de la bataille dans la maison d'Oumm Salama, Gabriel s’est manifesté à lui, vêtu d'un turban en soie de couleur blanche et monté sur une mule avec une selle recouverte d’un tissu de velours. Il a dit : "As-tu déposé tes armes, ô Messager d'Allah ?" Il a répondu : "Oui". Gabriel a dit alors : "Mais les anges n'ont pas encore déposé leurs armes, et je reviens à l’instant de la poursuite contre cette tribu." Puis il a ajouté : "Allah te commande de te lever et de marcher vers les Banu Qurayza." Dans une autre version, il lui a dit : "Quel combattant es-tu ! As-tu déposé les armes ?" Il a répondu : "Oui". Gabriel a dit alors : "Mais nous n'avons pas encore déposé nos armes. Lève-toi et dirige-toi vers eux." Le Prophète (ﷺ) a demandé : "Où ?" Gabriel a répondu : "Vers les Banu Qurayza, car Allah m'a ordonné de les ébranler." Le Messager d'Allah (ﷺ) s’est immédiatement levé, a ordonné aux gens de marcher vers les Banu Qurayza, situés à quelques miles de Médine, après la prière d’az-Zuhr, et a dit : "Que personne d'entre vous ne fasse la prière de Asr sauf chez les Banu Qurayza."}}Ainsi, selon ibn Kathir, le destin des Banu Qurayza était le résultat de leurs propres actions, un destin approuvé et commandé par le ciel lui-même. Selon ibn Kathir, leur destin était exactement ce qu'ibn Ishaq avait décrit :{{Quote| Tafsir d'ibn Kathir de la sourate 33 du Coran|2=فَقَالَ: إِنِّي أَحْكُمُ أَنْ تُقْتَلَ مُقَاتلتهم، وتُسبْى ذُرِّيَّتُهُمْ وَأَمْوَالُهُمْ. فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: "لَقَدْ حَكَمْتَ بِحُكْمِ اللَّهِ مِنْ فَوْقِ سَبْعَةِ أَرْقِعَةٍ"(٨) . وَفِي رِوَايَةٍ: "لَقَدْ حكمتَ بِحُكْمِ المَلك". ثُمَّ أَمْرَ رَسُولِ اللَّهِ ﷺ بِالْأَخَادِيدِ فَخُدّت فِي الْأَرْضِ، وَجِيءَ بِهِمْ مُكْتَفِينَ، فَضَرَبَ أَعْنَاقَهُمْ، وَكَانُوا مَا بَيْنَ السَّبْعِمِائَةِ إِلَى الثَّمَانِمِائَةِ، وَسَبَى مَنْ لَمْ يُنبت مِنْهُمْ مَعَ النِّسَاءِ وَأَمْوَالِهِمْ(٩)<br />
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Alors il (Sa’d) a dit : "Mon jugement est que les hommes en âge de combattre soient tués, et que leurs familles et leurs biens soient pris comme butin." Le Prophète (ﷺ) a dit : "Tu as prononcé le jugement d'Allah au-dessus des sept cieux." Dans un autre récit : "Tu as jugé avec le jugement du Roi (Allah)." Ensuite, le Messager d'Allah a ordonné que des fossés soient creusés, ils ont donc été creusés dans la terre, et ils ont été amenés, mains liées, et ont été décapités. Il y en avait entre sept cents et huit cents. Les enfants qui n'avaient pas encore atteint la puberté et les femmes ont été faits prisonniers, et leurs biens saisis.}}<br />
==Les récits selon les hadiths==<br />
Les hadiths de Bukhari témoignent des incidents décrits par Ishaq. Bukhari confirme que ce sont les anges qui ont décrété que la guerre soit menée contre les Banu Qurayza.{{Quote| {{Bukhari|4|52|68}}|Rapporté par Aicha : Quand le Messager d’Allah (ﷺ) est revenu le jour (de la bataille) d’Al-Khandaq (c.-à-d. la Tranchée), il déposa ses armes et prit un bain. Alors Gabriel, dont la tête était couverte de poussière, est venu à lui en disant : "Tu as déposé tes armes ! Par Allah, je n’ai pas encore déposé mes armes." Le Messager d’Allah (ﷺ) a dit : "Où (aller maintenant) ?" Gabriel a dit : "Par-là," en pointant vers la tribu des Banu Qurayza. Alors le Messager d’Allah (ﷺ) est parti vers eux.}}De même, il confirme que c'est Sa'd qui les a condamnés à leur destin.{{Quote| {{Bukhari|5|58|148}}|Rapporté par Abu Saʿid al-Khudri : "Certaines personnes (c.-à-d. les Juifs des Banu Qurayza) ont décidé d’accepter le verdict de Sa'd ibn Mu'adh alors le Prophète fit qu’on aille le chercher (ﷺ) (c.-à-d. Sa'd ibn Mu'adh). Il est venu monté sur un âne, et quand il s’est approché de la mosquée, le Prophète (ﷺ) a dit : Levez-vous pour le meilleur parmi vous, ou a dit, levez-vous pour votre chef. Puis le Prophète (ﷺ) a dit : "Ô Sa’d ! Ces gens ont accepté de recevoir ton verdict. Sa’d a dit : Je juge que leurs guerriers doivent être tués et que leurs enfants et leurs femmes doivent être pris comme captifs. Le Prophète a dit : Tu as rendu un jugement similaire au Jugement d’Allah (ou le jugement du Roi)."}}D'ailleurs, Bukhari mentionne que même si ibn Sa'd a été appelé à rendre un jugement équitable aux Banu Qurayza en tant qu'ancien allié, en réalité, il est décédé des suites de blessures subies lors de la Bataille du Fossé, souhaitant la mort aux infidèles.{{Quote| {{Bukhari|5|59|448}}|Aicha a rapporté : "Sa’d a été blessé le jour de la Tranchée par un homme de la tribu des Quraysh, nommé Hibban ibn al-Arqah qui l'a frappé avec une flèche. Le Prophète (ﷺ) a dressé une tente pour Sa’d dans la Mosquée pour qu'il puisse être à proximité du Prophète (ﷺ) pour des visites. Lorsque le Prophète (ﷺ) est revenu de la Bataille de la Tranchée et a déposé ses armes et s'est lavé, Gabriel est venu à lui en secouant la poussière de sa tête et a dit : « As-tu déposé tes armes ? » Le Prophète (ﷺ) a répondu : « Par Allah, je ne les ai pas déposées. Sors vers eux (pour les attaquer). » Le Prophète (ﷺ) a demandé : « Où ? » Gabriel a pointé vers les Banu Qurayza. Ainsi, le Messager d'Allah (ﷺ) est allé vers eux (c’-à-d assiéger les Banu Qurayza). Ils se sont ensuite rendus au jugement du Prophète (ﷺ), mais il les a dirigés vers Sa’d pour donner son verdict à leur sujet. Sa’d a dit : « Je juge que leurs guerriers soient tués, leurs femmes et leurs enfants pris comme captifs, et leurs biens distribués. » Hisham a rapporté : « Mon père m'a informé qu'Aicha a dit que Sad a dit : ‘’Ô Allah ! Tu sais qu'il n'y a rien de plus cher pour moi que de combattre dans Ta cause contre ceux qui ont mécrus en Ton Prophète et l'ont expulsé de La Mecque. Ô Allah ! Je pense que Tu as mis fin au combat entre nous et eux (c'est-à-dire, les infidèles Quraysh). Et s'il reste encore un combat avec les Quraysh (infidèles), alors garde-moi en vie jusqu'à ce que je les combatte pour Ton intérêt. Mais si Tu as mis fin à la guerre, alors laisse cette blessure éclater et causer ma mort.’’ Ainsi, le sang a jailli de la blessure. Il y avait une tente dans la Mosquée appartenant aux Banu Ghifar qui ont été surpris par le sang qui coulait vers eux. Ils ont dit : « Ô gens de la tente ! Qu'est-ce que cette chose qui vient de votre côté ? » Voilà que le sang coulait abondamment de la blessure de Sa’d. Sa’d est alors mort à cause de cela."}}Bukhari mentionne également le sort des Banu Qurayza, exécuté conformément au jugement de Sa’d.{{Quote|{{bukhari|5|59|362}} et {{muslim|19|4364}}|Rapporté par ibn Omar : Les Banu Nadir et les Banu Qurayza se sont battus (contre le Prophète (ﷺ) violant leur traité de paix), alors le Prophète a exilé les Banu Nadir et a permis aux Banu Qurayza de rester chez eux (à Médine) en ne leur prenant rien jusqu’à ce qu’ils se battent à nouveau contre le Prophète (ﷺ). Il a ensuite tué leurs hommes et distribué leurs femmes, enfants et biens parmi les musulmans, mais certains d’entre eux sont venus voir le Prophète (ﷺ) qui leur a accordé la sécurité, et ils ont embrassé l’Islam. Il a exilé tous les Juifs de Médine. Il s’agissait des Juifs des Banu Qaynuqa, la tribu d’Abdullah ibn Salam, les Juifs des Banu Haritha et tous les autres Juifs de Médine.<br />
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Il a été rapporté sur l’autorité d’ibn Omar que les Juifs des Banu Nadir et des Banu Qurayza ont combattu contre le Messager d’Allah (ﷺ) qui a expulsé les Banu Nadir, et a permis aux Qurayza de rester en leur accordant la faveur jusqu’à ce qu’ils aient eux aussi combattu contre lui. Puis, il a tué leurs hommes, et a distribué leurs femmes, leurs enfants et leurs biens parmi les musulmans, sauf que certains d’entre eux, en rejoignant le Messager d’Allah (ﷺ) et en embrassant l’Islam, ont été épargnés. Le Messager d'Allah (ﷺ) a chassé tous les Juifs de Médine, y compris les Banu Qaynuqa, qui étaient les partisans d'Abdullah ibn Salam, les Juifs des Banu Haritha, ainsi que tous les Juifs de Médine.}}Le Sunan d’Abu Dawud nous raconte exactement comment il était déterminé si un jeune homme serait épargné, en fonction de s'il avait atteint ou non la puberté :{{Quote| {{Abudawud|38|4390}}|Rapporté par Atiyyah al-Qurazi : "J’étais parmi les captifs des Banu Qurayza. Ils (les compagnons) nous ont examinés, et ceux qui avaient commencé à avoir des poils (pubis) ont été tués, et ceux qui n’en avaient pas non pas été tués. J’étais parmi ceux qui n’avaient pas de poils pubiens."}}<br />
==Perspectives et visions contemporaines==<br />
<center><youtube>UZE1N56fswY</youtube></center>In the clip above Muslim scholar Yasir Qadhi, well respected for his degrees from the Islamic University of Medina as well as from Yale, makes the argument that Muhammad was dealing with treachery and he had taken the maximum punitive actions against it. Qadhi argues that the prophet was justified in every step and showed as much restraint as necessary, being motivated purely by concerns on statecraft and practicality, not by malice. As he says, it is possible to accuse the prophet of being "harsh" but not of acting with malice towards the Banu Qurayzahor the Jews in general, as this would not be "academically valid."<br />
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Ibn Ishaq makes the same point:{{Quote| Ibn Ishaq: 683 | Then Abu Sufyan said: “O Quraish, we are not in a permanent camp; the horses and camels are dying; the Banu Qurayza have broken their word to us and we have heard disquieting reports of them. You can see the violence of the wind which leaves us neither cooking-pots, or fire, nor tents to count on. Be off, for I am going” }}Yasir Qadhi states that the punishment was "harsh" and yet it is sometimes necessary to be harsh. Yaqeen institute scholar Abu Amina Elias (Justin Parrott) makes the cases that killing the "fighting men" prisoners of the Banu Qurayzahwas an "act of self-defense" on the part of the Muslim community and cites Deuteronomy 20:12-14 to justify the actions of the Muslims, agreeing with ibn Ishaq that Sa'd was judging the Jews by their own law. He also claims that the prophet only sent his men their with arms to "defend themselves" and that the women and children of the Banu Qurayzahwere taken "into captivity" for their protection since all of their men folk had bee slaughtered <ref>"Did the Prophet commit genocide against Jews?" Faith in Allah There is no god but Allah and Muhammad is his messenger https://abuaminaelias.com/prophet-genocide-banu-qurayza/ April 8, 2013</ref>. Karen Armstrong, in her book A Short History of Islam, likewise claims "The struggle did not indicate any hostility towards Jews in general, but only towards the three rebel tribes. The Quran continued to revere Jewish prophets and to urge Muslims to respect the People of the Book."<ref>Islam:A Short History Karen Armstrong Modern Library 2002</ref><br />
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These arguments are all echoes of the original arguments found in the material above. Ibn Ishaq claims that the Jews of Banu Qurayzahposed a threat to the Muslims via their betrayal and does portray Muhammad as hesitating to decide their fate. ibn Ishaq even recounts of how "harsh" the punishment was:{{Quote|{{citation|page=462 (paragraph: 686)|trans_title=The Life of Muhammad|title=Sirat Rasul Allah|author1=Ibn Ishaq|author2=Ibn Hisham|author3=al-Tabari|editor=A. Guillaume|year=1955|publisher=Oxford UP|ISBN=0196360331|location=Karachi|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n381/mode/2up}}|Apostle sent him (Abu Lubaba) to them (Banu Quraiza), and when they saw him they got up to meet him. The women and children went up to him weeping in his face, and he felt sorry for them. They said, ‘Oh Abu Lubaba, do you think that we should submit to Muhammad's judgement? He said ‘yes' and pointed with his hand to his throat signifying slaughter.}}Yet critics of these pro-Islam viewpoints have pointed out that the verse cited by modern Muslims from Deuteronomy to justify the extermination of the Banu Qurayzahyet in fact this is not how the verse has been viewed in traditional Christian or especially Jewish scholarship. According to Jewish doctrine, these verses were revealed to him before the Israelites entered the Holy Land, specifically instructing them on how to deal with the people living there <ref>"Muhammad’s atrocity against the Qurayza Jews" James M. Arlandson Answering Islam https://www.answering-islam.org/Authors/Arlandson/qurayza_jews.htm</ref>. Morever, the claim that there was no apparent animus towards the Jews of Banu Qurayzahon the part of Muhammad is contradicted by ibn Ishaq's account:{{Quote|Ibn Ishaq: 684 | "When the apostle approached their forts he (Muhammad) said: "You brothers of monkeys.., has god disgraced you and brought his vengeance upon you?"<br />
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Banu Qurayza replied: "O Abul Qasim (Muhammad), you are not a barbarous person" }}In mocking them as apes, Muhammad is here echoing the Qur'an, which claims that (some) Jews were turned into apes for violating the sabbath (Qur'an 50:60).<br />
Jewish anti-jihad scholar Andrew Bostrom points out that Muhammad took one of the most beautiful Jewish women of the Banu Qurayza, Rayhanah, as his wife and that the Muslims benefited handsomely from the destruction of this tribe, so self-defense was clearly not the only concern. <ref>"Muhammad, the Qurayza Massacre, and PBS" Andrew Bostom The Legacy of Jihad 10 June 2012, Archived https://www.webcitation.org/query?url=http://www.andrewbostom.org/loj//content/view/38/27/&date=2012-06-10</ref>. Abu Amina Elias's view that the Muslims took such women and children as Rayhana captive simply for their protection also cannot be true, as ibn Ishaq recounts that some of them were taken to the far-off region of the Najd to be sold for weapons and horses. Yasir Qadhi himself points out that the Banu Qurayzahwere offered freedom to live on were they to accept Islam, and according to the sira only their hard, petulant hearts which rejected Muhammad despite knowing he was a prophet of the Lord prevented them from allowing themselves to be saved by conversion to Islam. So clearly, at least in the eyes of the sirah, their Jewish religion did, in fact, have something to do with the pitilessness with which Muhammad dealt with them, going against Qadhi's point that the prophet acted without malice or religious animus according to the sources we have. Bukhari also mentions that the prophet commanded his men to abuse the Banu Qurayzahwith poetry, which was in ancient Arab times one of the premier ways of promoting enmity with an enemy (Muhammad ordered poets who did this to him to be killed):{{Quote| {{Bukhari|5|59|449}}|Narrated Al-Bara: "On the day of Qurayza’s (besiege), Allah's Apostle said to Hassan bin Thabit, 'Abuse them (with your poems), and Gabriel is with you" }}<br />
==Problems with the Traditional Narrative==<br />
The narrative of the Banu Qurayzahis an accepted part of Islamic law, and multiple Islamic jurists have cited it, including when ruling that certain populations of Jews and other non-believers be massacred. As such there is no question amongst orthodox Muslims that it happened <ref>"Extended Interview: The legacy of Islamic Antisemetism" Andrew Bostom andrewbostom.org 13 June 2008</ref>. Yet the historiography of the subject is not without its own problems.<br />
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Within the Islamic tradition, ibn Ishaq was frequently criticized for giving too much weight to Jewish stories and being biased in general in his retellings of certain events. Malik ibn Anas accusses ibn Ishaq of being a "liar" for listening to "Jewish stories" <ref>"New Light on the Story of Banu Qurayza and the Jews of Medina", W.N Arafat 2001 p. 100-107</ref>.<br />
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Modern scholarship has cast much more serious doubts on the scholarship of Islamic scholars working in the 8th century (2nd Islamic century) such as ibn Ishaq. As Fred Donner points out, one of the earliest documents we have from the nascent proto-Islamic movement is the ''Constitution of Medina'' صحيفة مدينة also known as the Ummah Document or صحيفة الأمة. This remarkable document, preserved by the Islamic historian [[Al-Tabari]], lays out a compact for the "believers" of Medina, an "ummah" or national community that includes the Jews as "believers" on the same level as the Arab believers. Fred Donner believes this document actually points to an early, occulted history of Islam in which Arab monotheists joined with Jews into one "ummah" under the command of Muhammad. Troublingly for the historical narrative, this document makes mention of many different Jewish tribes, but the main 3 tribes of the sira, the Banu Qurayza, the Banu Qaynuqaa', and the Banu Nadir are conspicuously absent. It is in fact the absence of these tribes which convinces scholars that the document must be very old despite being preserved only in the 9th-century works of Tabari, since a younger document would presumably would have been changed to agree with the established historical narrative. Donner mentions that many early 7th century mosques do not include the qibla facing towards Mecca, and concludes that this story of the massacre of the Banu Qurayzahmay have been invented or embellished in order to explain a much later break between the Jewish and Muslim communities <ref>Muhammad and the Believers: At the Orgins of Islam, Fred Donner, Harvard University Press 2010, p. 72-73</ref>.<br />
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Patricia Cronner and Michael Cook in their groundbreaking work ''Hagarism'' likewise report on an Armenian historian writing in the 7th century known as pseudo-Sabeous. This historian imputes the Arab invasions to a confederation of Jews and Arabs led by Muhammad himself, contradicting the Islamic narrative that Muhammad died before the invasion of Palestine and the Middle East. Pseudo-Sebeos likewise imputes to the Arabs and Jews a shared monotheism and brotherhood through their ancestry to Abraham and his wife Hagar <ref>Hagarism: Making of the Islamic World, Patricia Crone and Michael Cook, Cambridge University Press 1977, p. 6-8</ref>. If this account is to be believed, there could not have been any great massacre of the Jews by Muhammad as we has working with them when he invaded Palestine. Stephen Shoemaker in his work ''The Death of a Prophet'' adds further evidence to thesis of Crone and Cook, marshaling evidence from a wide variety of sources, almost all of which predate the first Islamic sources, that Muhammad himself was actually the leader of the believers when they entered Palestine and he died only after its conquest. In particular he calls attention to a Jewish apocalypse from the 7th century, the Secrets of Rabbi ben Shim'on, which seems to paint Muhammad as the redeemer of the Jews from the oppression of the Romans in the Holy Land. If this is to be believed, and this source predates every Islamic source we have, the massacre of the Banu Qurayzahcould not have taken place, since Muhammad, the leader of the invasion of Palestine, was seen as a savior of the Jewish people <ref>The Death of a Prophet, Stephen Shoemaker, University of Pennsylvania Press 2012, p. 27-33</ref>. This would seem to indicate that the break between the Muslims and the Jews took place after his death, and would indicate that stories such as the massacre of the Banu Qurayzahwere fabricated in order to "back date" the break with the Jews to the prophet's own lifetime.<br />
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==See Also==<br />
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*[[List of Killings Ordered or Supported by Muhammad]]<br />
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==External Links==<br />
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*[http://www.answering-islam.org/Muhammad/Jews/BQurayza/index.html What really happened to the Banu] ''- Collection of articles from Answering Islam''<br />
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*[https://www.call-to-monotheism.com/rebuttal_to_answering_islam_s_article__the_bani_quraytha_jews__traitors_or_betrayed_ Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?] - ''Muslim Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?"''<br />
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*[{{Reference archive|1=http://www.andrewbostom.org/loj//content/view/38/27/|2=2012-06-10}} Muhammad, the QurayzahMassacre, and PBS] ''- Andrew G. Bostom, FrontPageMagazine''<br />
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*[{{Reference archive|1=http://www.americanthinker.com/2006/02/muhammad_and_massacre_of_the_q.html|2=2012-06-10}} Muhammad and Massacre of the QurayzahJews] ''- James Arlandson, American Thinker''<br />
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*[{{Reference archive|1=http://www.kister.huji.ac.il/sites/default/files/banu_qurayza.pdf|2=2012-06-10}} Massacre of the Banū Qurayẓa: A Re-Examination of a Tradition] ''- M. J. Kister, Jerusalem Studies in Arabic and Islam 8 (1986): 61-96''<br />
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==References==<br />
{{reflist}}<br />
[[Category:Muhammad]]<br />
[[Category:People of the Book]]<br />
[[Category:Jihad]]<br />
[[Category:Islamic History]]<br />
[[Category:Sirah]]<br />
[[Category:Sacred history]]</div>SOShttps://wikiislamica.net/index.php?title=Le_Massacre_des_Banu_Qurayza&diff=137998Le Massacre des Banu Qurayza2024-03-09T15:57:26Z<p>SOS: /* Les récits selon les hadiths */</p>
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{{QualityScore|Lead=4|Structure=4|Content=4|Language=4|References=4}}[[File:Banu qurayza massacre.jpg|175px|right|thumb|''Détail d'une peinture miniature : Le Prophète, Ali, et ses compagnons lors du massacre des prisonniers de la tribu Juive des Banu Qurayza, illustration d'un texte du XIXe siècle de Muhammad Rafi Bazil.]]Selon les sources islamiques traditionnelles, en 627 après J.-C., à la suite de la [[Bataille de la Tranchée]] et de la trahison des Musulmans par la tribu juive des Banu Qurayza, les Musulmans, sous le commandement militaire direct du prophète [[Muhammad]], ont assiégé le camp des Banu Qurayza. Après un siège d'environ 2 semaines, selon les sources, les Juifs des Banu Qurayza se sont rendus et ont confié leur sort à un intermédiaire de confiance des Musulmans de la tribu des 'Aws, Sa'd ibn Mu'adh. Cependant, Sa'd ibn Mu'adh, affirmant suivre la loi de la Torah elle-même, a conseillé à Muhammad de massacrer les hommes de la tribu et de vendre les femmes et les enfants comme esclaves. Muhammad a suivi ce conseil et, par conséquent, entre 400 et 900 prisonniers de la tribu, incluant des enfants montrant des signes de puberté, ont été abattus, beaucoup devant leur famille, et le reste de la tribu a été vendu en esclavage. L'événement est bien attesté dans la tradition historique islamique et a servi de base à de multiples décisions tout au long de l'histoire concernant le traitement des non-Musulmans capturés par les forces militaires Musulmanes.<br />
==Contexte==<br />
Selon ibn Ishaq, les raids agressifs constants et la propension à la guerre de Muhammad avaient poussé les Mecquois, en alliance avec les tribus juives que Muhammad avait expulsées de Yathrib et la tribu arabe du nord, les Ghatafan, à mettre fin à ce prédicateur et à son mouvement une fois pour toutes. Les trois tribus juives originelles de Médine, les Banu Nadir, les Banu Qaynuqa et les Banu Qurayza, avaient vu leur nombre diminuer à une seule car Muhammad avait expulsé les Banu Nadir et les Banu Qaynuqa de Médine pour des prétextes différents. Pendant ce temps, leurs biens, y compris leurs précieux palmiers, avaient été saisis par Muhammad et les Musulmans. Avec les Mecquois et les Ghatafan, les tribus juives exilées de Médine avaient formé une alliance et rassemblé une armée dont les effectifs sont donnés dans la Sira comme étant d'environ 10 000 hommes, dont plus de 600 cavaliers montés, contre très peu de cavalerie pour les Musulmans, et 7 000 hommes plus puissants que l'armée qui avait vaincu Muhammad et les Musulmans à Uhud. A cette époque, Muhammad ne pouvait compter que sur une force d'environ 3 000 hommes. Muhammad a reçu la nouvelle de leur avance et a commencé à prendre des dispositions. Un compagnon perse du Prophète nommé Salman, apparemment un vétéran des nombreuses guerres opposant les Sassanides face aux Romains, a conseillé que lorsqu'on était confronté à un grand nombre de cavaliers ennemis comme ceux que possédaient les Juifs confédérés et les Mecquois, une bonne stratégie était de creuser une tranchée défensive. Il a été décidé de poursuivre cette stratégie <ref>Martin Lings Muhammad: His Life Based on the Earliest Sources Inner Traditions 2006, pages 222-223</ref>. Les Banu Qurayza n’ont pas fourni d'hommes pour aider, mais ont donné des outils de retranchement et la stratégie des Musulmans a reposé sur les Banu Qurayza, dont le fort se trouvait à l'arrière des défenses Musulmanes, ne rompant pas leur alliance avec Muhammad et ne se joignant pas aux confédérés. La stratégie de la tranchée a fonctionné pour remporter la bataille contre les Mecquois et leurs alliés, et les confédérés ont été repoussés sans beaucoup de pertes pour les Musulmans, mais cela n’a pas mis fin aux combats.<br />
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==Le récit selon la Sira==<br />
La série d'événements menant à la destruction des Banu Qurayza a commencé lors de la Bataille de la Tranchée. Incapables de briser les défenses des Musulmans Médinois, les Mecquois ont envoyé un émissaire de leurs alliés juifs, "l'ennemi d'Allah, Huyayy ibn Akhtab An-Nadri" <ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (traducteur), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh Oxford Universite Press 2005, p.453</ref>, aux Banu Qurayza dans le but de solliciter leur aide et de mettre fin à l'impasse en attaquant Muhammad et les Musulmans à l'arrière de leurs défenses. Selon Ibn Ishaq, initialement, le chef des Banu Qurayza, Ka'b ibn Asad al-Qurayzi, n’a même pas permis à Huyayy ibn Akhtab d'entrer dans le camp, mais a été incité à le faire suite à l'accusation de Huyayy selon laquelle ibn Ka'b ne voulait pas partager sa nourriture. Ibn Ishaq ne précise pas comment il sait cela, mais il affirme que la négociation a échoué en raison de l'insistance des Qurayza pour que les Mecquois offrent des otages afin de garantir qu'ils ne quitteraient pas le champ de bataille tant que Muhammad ne serait pas vaincu (bien qu'ils ont effectivement quitté le champ sans avoir vaincu Muhammad). Selon Ibn Ishaq, les Banu Qurayza, après de nombreux "plaidoyers", ont seulement accepté de ne pas aider les Musulmans ni d’entraver ou de combattre les confédérés. Ibn Ishaq présente comme preuve de la perfidie des Banu Qurayza une chaîne d'Isnad de Yahya ibn ‘Abbaad ibn ‘Abdullah ibn Az-Zubayr avec une histoire selon laquelle une femme musulmane, Safiyah bint ‘AbdulMuttalib, qui a vu un éclaireur juif des Banu Qurayza reconnaître une fortification musulmane se préparer à une attaque. Elle en a informé le commandant du fort, Hassan, et lui a demandé de tuer l'éclaireur, et lorsqu'il a refusé, elle a pris un gourdin et est allé battre l'homme à mort<ref>Idem, 458</ref>. En dehors de cela, Ibn Ishaq ne présente aucune preuve que les Juifs des Banu Qurayza étaient de mèche avec les confédérés. Cependant, il relate qu'Allah a "semé la discorde" entre les confédérés et les Banu Qurayza, ce qui a conduit les Mecquois à battre en retraite sans avoir vaincu Muhammad ou a mené une attaque coordonnée contre les Musulmans avec les Banu Qurayza.<ref>Idem, 459</ref><br />
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La Bataille de la Tranchée étant remportée, Muhammad et ses hommes ont déposé leurs armes et outils de retranchement pour rentrer chez eux. Cependant, selon la Sira, Allah avait d'autres plans. L'ange [[Jibreel (Angel Gabriel)|Jibril]] est apparu à Muhammad juste après qu'il ait déposé son arme et l’a informé que la bataille n'était pas encore terminée car il fallait s’occuper du cas des Juifs des Banu Qurayza en raison de leur trahison mentionnée ci-dessus. Muhammad a informé ses hommes qu'ils ne devaient pas faire la prière de Asr avant d'atteindre le camp des Banu Qurayza, ce qui signifiait qu'il voulait qu'ils s'y rendent rapidement. Les Musulmans ont assiégé le camp pendant des périodes de durées différentes selon la source (Ibn Ishaq affirme 25 jours avant que "Allah ne jette la terreur dans leurs cœurs"). Les Banu Qurayza ont reçu l’ordre de se rendre et d'accepter l'Islam, ce qu'ils ont juré de ne jamais faire. Désespérés de leur situation, selon Ibn Ishaq, ils ont discuté de trois options : accepter l'Islam, tuer leurs femmes et leurs enfants et se lancer dans une attaque de style banzaï contre les forces musulmanes numériquement supérieures (peut-être que les commentateurs modernes l’ont ajoutée en émulation de leurs prédécesseurs religieux à Massada en Palestine), ou s’engager dans une attaque sournoise le jour du sabbat Juif. Les Juifs des Banu Qurayza ont trouvé inacceptables les options proposées.<br />
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Incapables de prendre une décision et assiégés pendant des semaines, les Banu Qurayza ont demandé à parler à Abu Lubaba, un homme de la tribu des 'Aws, leurs alliés. Abu Lubaba, interrogé sur ce que les Banu Qurayza devaient faire, leur a conseillé de se rendre au Prophète, mais en même temps il a levé la main vers son cou, indiquant qu'ils seraient massacrés <ref>Idem, 462</ref>. Après son départ, il a estimé que son action de révéler aux Banu Qurayza leur destin était une trahison envers le Prophète, et il s’est attaché à un pilier pour demander le pardon d'Allah, un acte que Muhammad a approuvé. Malgré cet avertissement, les Banu Qurayza se sont rendus aux Musulmans le jour suivant <ref>Idem, 463</ref>.<br />
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La tribu des 'Aws, alliée des Banu Qurayza au temps de la [[jahiliyyah]], a demandé miséricorde pour eux auprès du Prophète. Le Prophète, ne voulant pas causer de dissension dans ses rangs (les serments et les alliances de loyauté étaient très importants dans la société tribale arabe, car en l'absence de tribunaux et de gouvernements établis, la seule garantie de sécurité et de justice qui pouvait être obtenue était la promesse de protection des alliés en cas de meurtre, de querelles familiales ou de guerre), a confié le sort des Banu Qurayza à un ancien cheikh de confiance des 'Aws, Sa‘d ibn Mu‘adh, qui avait été mortellement blessé pendant la bataille et est mort peu de temps après le massacre des Banu Qurayza. Une fois que Sa'd ibn Mu'adh s’est assuré que les Banu Qurayza et le Prophète respecteraient son jugement, quel qu'il soit, il l’a donné sans hésitation : les hommes des Banu Qurayza devaient être exécutés jusqu'au dernier, tandis que les femmes et les enfants devaient être vendus comme esclaves. Sa'd ibn Mu‘adh a justifié cette décision en déclarant qu’elle provenait de la Torah des Juifs. Ibn Ishaq ne cite pas le verset et le chapitre de la Bible, mais cela est généralement pris comme une référence au livre du Deutéronome 20:12-14.{{Quote|Deutéronome 20:12-14|וְאִם לֹ֤א תַשְׁלִים֙ עִמָּ֔ךְ וְעָשְׂתָ֥ה עִמְּךָ֖ מִלְחָמָ֑ה וְצַרְתָּ֖ עָלֶֽיהָ וּנְתָנָ֛הּ יְהוָ֥ה אֱלֹהֶ֖יךָ בְּיָדֶ֑ךָ וְהִכִּיתָ֥ אֶת כָּל זְכוּרָ֖הּ לְפִי חָֽרֶב רַ֣ק הַ֠נָּשִׁים וְהַטַּ֨ף וְהַבְּהֵמָ֜ה וְכֹל֩ אֲשֶׁ֨ר יִהְיֶ֥ה בָעִ֛יר כָּל־ שְׁלָלָ֖הּ תָּבֹ֣ז לָ֑ךְ וְאָֽכַלְתָּ֙ אֶת שְׁלַ֣ל אֹיְבֶ֔יךָ אֲשֶׁ֥ר נָתַ֛ן יְהוָ֥ה אֱלֹהֶ֖יךָ לָֽךְ<br><br />
Si elle n'accepte pas la paix avec toi et qu'elle veuille te faire la guerre, alors tu l'assiégeras. Et après que l'Éternel, ton Dieu, l'aura livrée entre tes mains, tu en feras passer tous les mâles au fil de l'épée. Mais tu prendras pour toi les femmes, les enfants, le bétail, tout ce qui sera dans la ville, tout son butin, et tu mangeras les dépouilles de tes ennemis que l'Éternel, ton Dieu, t'aura livrés.}}<br />
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Bien que les Musulmans modernes citent ce verset pour justifier le verdict de Mu'adh, il convient de noter que ni la tradition Juive ni la tradition Chrétienne ne comprennent ce verset comme une règle générale pour la guerre, mais plutôt comme un commandement spécifique aux Juifs sous le commandement de Josué qui combattaient les peuples païens de la Terre Sainte. Il n'a généralement pas été utilisé par l'une ou l'autre religion pour justifier le genre de massacre qui a eu lieu à Médine dans d'autres contextes historiques.<br />
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Les prisonniers ainsi condamnés ont été gardés dans la maison ou le campement d'une femme musulmane d’Al-Harith de la tribu des Banu Najjar. Le matin, ils ont été conduits vers une tranchée qui avait été creusée dans le marché de la ville, et exécutés par décapitation <ref>Idem, 465</ref> . Selon la Sira d'Ibn Ishaq, une femme était parmi eux. Les autres femmes et les enfants ont été donnés comme esclaves sexuels et de travail aux Musulmans, seuls les garçons qui n'avaient pas encore atteint la puberté ont été autorisés à vivre. Selon la Sira, le butin en armes et en pillages était substantiel, mais Muhammad a quand même envoyé des femmes et des enfants pour être vendus au Najd afin d’obtenir plus de chevaux et d'armes <ref>Idem, 466</ref>. Comme c'était la coutume, Muhammad a reçu sa part du butin, y compris sa part des femmes, notamment une belle Juive nommée Rayhana dont le mari avait été décapité. Le reste a été distribué à tous les autres Musulmans, un Musulman à cheval recevant trois fois le butin d'un fantassin <ref>Idem, 466</ref>.<br />
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==Les récits selon le tafsir==<br />
Le célèbre [[Tafsir|mufassir]] [[Ibn Kathir al-Dimashqi|ibn Kathir]], s'appuyant sur ses propres sources ainsi que sur de nombreux autres commentateurs classiques, dans son commentaire sur la sourate 33 Al-Ahzab "Les Coalisés", réaffirme bon nombre de détails pertinents du récit de la Sira. En particulier, ibn Kathir interprète la dénonciation des [[People of the Book|Gens du Livre]] dans le Coran comme des Juifs perfides de la tribu des Banu Qurayza qui ont trahit le prophète.{{Quote| Tafsir d'ibn Kathir de la sourate 33 du Coran<br />
|وَلِهَذَا قَالَ تَعَالَى: ﴿وَأَنزلَ الَّذِينَ ظَاهَرُوهُمْ﴾ أَيْ: عَاوَنُوا الْأَحْزَابَ وَسَاعَدُوهُمْ عَلَى حَرْبِ رَسُولِ اللَّهِ ﷺ ﴿مِنْ أَهْلِ الْكِتَابِ﴾ يَعْنِي: بَنِي قُرَيْظَةَ مِنَ الْيَهُودِ، مِنْ بَعْضِ أَسْبَاطِ بَنِي إِسْرَائِيلَ، كَانَ قَدْ نَزَلَ آبَاؤُهُمُ الْحِجَازَ قَدِيمًا، طَمَعًا فِي اتِّبَاعِ النَّبِيَّ الْأُمِّيَّ الذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ، ﴿فَلَمَّا جَاءَهُمْ مَا عَرَفُوا كَفَرُوا بِه﴾ [الْبَقَرَةِ: ٨٩] ، فَعَلَيْهِمْ لَعْنَةُ اللَّهِ.<br />
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Et c'est ainsi que le Très-Haut a dit : "Ceux qui les avaient soutenus (les confédérés) sont descendus", c'est-à-dire qu’ils ont soutenu les coalisés et les ont aidés dans la guerre contre le Messager d'Allah (que la prière d’Allah et Sa paix soient sur lui). "De la part des Gens du Livre", c’est-à-dire des Juifs de la tribu des Banu Qurayza, descendants des Enfants d'Israël, dont les ancêtres étaient autrefois venus dans la région du Hijaz, aspirant à suivre le Prophète illettré qu'ils trouvaient mentionné dans la Torah et l'Evangile. Mais quand il est venu à eux, ils ne l’ont pas reconnu et l’ont rejeté, [Al-Baqara: 89], la malédiction d'Allah a donc été sur eux.}}Il fait référence ici à la [[Surah|sourate]] 33 :{{Quote|{{Quran-range|33|26|27}}|Et Il a fait descendre de leurs forteresses ceux des gens du Livre qui les avaient soutenus [les coalisés], et Il a jeté l'effroi dans leurs cœurs; un groupe d'entre eux vous tuiez, et un groupe vous faisiez prisonniers.<br />
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Et Il vous a fait hériter leur terre, leurs demeures, leurs biens, et aussi une terre que vous n'aviez point foulée. Et Allah est Omnipotent.}}Ibn Kathir confirme que ce sont les anges eux-mêmes qui ont imploré Muhammad de ne pas cesser de combattre :{{Quote|Tafisr d'ibn Kathir sur la sourate 33 du Coran|2=وَرَجَعَ رَسُولُ اللَّهِ ﷺ إِلَى الْمَدِينَةِ مُؤَيَّدًا مَنْصُورًا، وَوَضَعَ النَّاسُ السِّلَاحَ. فَبَيْنَمَا رَسُولُ اللَّهِ ﷺ يَغْتَسِلُ(٤) مِنْ وَعْثَاءِ تِلْكَ الْمُرَابَطَةِ فِي بَيْتِ أُمِّ سَلَمَةَ <br />
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إِذْ تَبَدَّى لَهُ جِبْرِيلُ مُعْتَجِرًا بِعِمَامَةٍ مِنْ إِسْتَبْرَقٍ، عَلَى بَغْلَةٍ عَلَيْهَا قَطِيفَةٌ [مِنْ](٥) دِيبَاجٍ، فَقَالَ: أوضَعت السِّلَاحَ يَا رَسُولَ اللَّهِ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّ الْمَلَائِكَةَ لَمْ تَضَعْ أَسْلِحَتَهَا، وَهَذَا الْآنَ رُجُوعِي مِنْ طَلَبِ الْقَوْمِ. ثُمَّ قَالَ: إِنَّ اللَّهَ يَأْمُرُكَ أَنْ تَنْهَضَ إِلَى بَنِي قُرَيْظَةَ. وَفِي رِوَايَةٍ فَقَالَ لَهُ: عذيرَك مِنْ مُقَاتِلٍ، أَوَضَعْتُمُ السِّلَاحَ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّا لَمْ نَضَعْ أَسْلِحَتَنَا بَعْدُ، انْهَضْ إِلَى هَؤُلَاءِ. قَالَ: "أَيْنَ؟ ". قَالَ: بَنِي قُرَيْظَةَ، فَإِنَّ اللَّهَ أَمَرَنِي أَنْ أُزَلْزِلَ عَلَيْهِمْ. فَنَهَضَ رَسُولُ اللَّهِ ﷺ مِنْ فَوْرِهِ، وَأَمَرَ النَّاسَ بِالْمَسِيرِ إِلَى بَنِي قُرَيْظَةَ، وَكَانَتْ عَلَى أَمْيَالٍ مِنَ الْمَدِينَةِ، وَذَلِكَ بَعْدَ صَلَاةِ الظُّهْرِ، وَقَالَ: "لَا يُصَلِّيَنَّ أَحَدٌ مِنْكُمُ الْعَصْرَ إِلَّا فِي بَنِي قُرَيْظَةَ".<br />
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Le Messager d'Allah (ﷺ) est retourné triomphant à Médine et les gens ont déposés leurs armes. Pendant que le Messager d'Allah (ﷺ) se nettoyait de la poussière de la bataille dans la maison d'Oumm Salama, Gabriel s’est manifesté à lui, vêtu d'un turban en soie de couleur blanche et monté sur une mule avec une selle recouverte d’un tissu de velours. Il a dit : "As-tu déposé tes armes, ô Messager d'Allah ?" Il a répondu : "Oui". Gabriel a dit alors : "Mais les anges n'ont pas encore déposé leurs armes, et je reviens à l’instant de la poursuite contre cette tribu." Puis il a ajouté : "Allah te commande de te lever et de marcher vers les Banu Qurayza." Dans une autre version, il lui a dit : "Quel combattant es-tu ! As-tu déposé les armes ?" Il a répondu : "Oui". Gabriel a dit alors : "Mais nous n'avons pas encore déposé nos armes. Lève-toi et dirige-toi vers eux." Le Prophète (ﷺ) a demandé : "Où ?" Gabriel a répondu : "Vers les Banu Qurayza, car Allah m'a ordonné de les ébranler." Le Messager d'Allah (ﷺ) s’est immédiatement levé, a ordonné aux gens de marcher vers les Banu Qurayza, situés à quelques miles de Médine, après la prière d’az-Zuhr, et a dit : "Que personne d'entre vous ne fasse la prière de Asr sauf chez les Banu Qurayza."}}Ainsi, selon ibn Kathir, le destin des Banu Qurayza était le résultat de leurs propres actions, un destin approuvé et commandé par le ciel lui-même. Selon ibn Kathir, leur destin était exactement ce qu'ibn Ishaq avait décrit :{{Quote| Tafsir d'ibn Kathir de la sourate 33 du Coran|2=فَقَالَ: إِنِّي أَحْكُمُ أَنْ تُقْتَلَ مُقَاتلتهم، وتُسبْى ذُرِّيَّتُهُمْ وَأَمْوَالُهُمْ. فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: "لَقَدْ حَكَمْتَ بِحُكْمِ اللَّهِ مِنْ فَوْقِ سَبْعَةِ أَرْقِعَةٍ"(٨) . وَفِي رِوَايَةٍ: "لَقَدْ حكمتَ بِحُكْمِ المَلك". ثُمَّ أَمْرَ رَسُولِ اللَّهِ ﷺ بِالْأَخَادِيدِ فَخُدّت فِي الْأَرْضِ، وَجِيءَ بِهِمْ مُكْتَفِينَ، فَضَرَبَ أَعْنَاقَهُمْ، وَكَانُوا مَا بَيْنَ السَّبْعِمِائَةِ إِلَى الثَّمَانِمِائَةِ، وَسَبَى مَنْ لَمْ يُنبت مِنْهُمْ مَعَ النِّسَاءِ وَأَمْوَالِهِمْ(٩)<br />
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Alors il (Sa’d) a dit : "Mon jugement est que les hommes en âge de combattre soient tués, et que leurs familles et leurs biens soient pris comme butin." Le Prophète (ﷺ) a dit : "Tu as prononcé le jugement d'Allah au-dessus des sept cieux." Dans un autre récit : "Tu as jugé avec le jugement du Roi (Allah)." Ensuite, le Messager d'Allah a ordonné que des fossés soient creusés, ils ont donc été creusés dans la terre, et ils ont été amenés, mains liées, et ont été décapités. Il y en avait entre sept cents et huit cents. Les enfants qui n'avaient pas encore atteint la puberté et les femmes ont été faits prisonniers, et leurs biens saisis.}}<br />
==Les récits selon les hadiths==<br />
Les hadiths de Bukhari témoignent des incidents décrits par Ishaq. Bukhari confirme que ce sont les anges qui ont décrété que la guerre soit menée contre les Banu Qurayza.{{Quote| {{Bukhari|4|52|68}}|Rapporté par Aicha : Quand le Messager d’Allah (ﷺ) est revenu le jour (de la bataille) d’Al-Khandaq (c.-à-d. la Tranchée), il déposa ses armes et prit un bain. Alors Gabriel, dont la tête était couverte de poussière, est venu à lui en disant : "Tu as déposé tes armes ! Par Allah, je n’ai pas encore déposé mes armes." Le Messager d’Allah (ﷺ) a dit : "Où (aller maintenant) ?" Gabriel a dit : "Par-là," en pointant vers la tribu des Banu Qurayza. Alors le Messager d’Allah (ﷺ) est parti vers eux.}}De même, il confirme que c'est Sa'd qui les a condamnés à leur destin.{{Quote| {{Bukhari|5|58|148}}|Rapporté par Abu Saʿid al-Khudri : "Certaines personnes (c.-à-d. les Juifs des Banu Qurayza) ont décidé d’accepter le verdict de Sa'd ibn Mu'adh alors le Prophète fit qu’on aille le chercher (ﷺ) (c.-à-d. Sa'd ibn Mu'adh). Il est venu monté sur un âne, et quand il s’est approché de la mosquée, le Prophète (ﷺ) a dit : Levez-vous pour le meilleur parmi vous, ou a dit, levez-vous pour votre chef. Puis le Prophète (ﷺ) a dit : "Ô Sa’d ! Ces gens ont accepté de recevoir ton verdict. Sa’d a dit : Je juge que leurs guerriers doivent être tués et que leurs enfants et leurs femmes doivent être pris comme captifs. Le Prophète a dit : Tu as rendu un jugement similaire au Jugement d’Allah (ou le jugement du Roi)."}}D'ailleurs, Bukhari mentionne que même si ibn Sa'd a été appelé à rendre un jugement équitable aux Banu Qurayza en tant qu'ancien allié, en réalité, il est décédé des suites de blessures subies lors de la Bataille du Fossé, souhaitant la mort aux infidèles.{{Quote| {{Bukhari|5|59|448}}|Aicha a rapporté : "Sa’d a été blessé le jour de la Tranchée par un homme de la tribu des Quraysh, nommé Hibban ibn al-Arqah qui l'a frappé avec une flèche. Le Prophète (ﷺ) a dressé une tente pour Sa’d dans la Mosquée pour qu'il puisse être à proximité du Prophète (ﷺ) pour des visites. Lorsque le Prophète (ﷺ) est revenu de la Bataille de la Tranchée et a déposé ses armes et s'est lavé, Gabriel est venu à lui en secouant la poussière de sa tête et a dit : « As-tu déposé tes armes ? » Le Prophète (ﷺ) a répondu : « Par Allah, je ne les ai pas déposées. Sors vers eux (pour les attaquer). » Le Prophète (ﷺ) a demandé : « Où ? » Gabriel a pointé vers les Banu Qurayza. Ainsi, le Messager d'Allah (ﷺ) est allé vers eux (c’-à-d assiéger les Banu Qurayza). Ils se sont ensuite rendus au jugement du Prophète (ﷺ), mais il les a dirigés vers Sa’d pour donner son verdict à leur sujet. Sa’d a dit : « Je juge que leurs guerriers soient tués, leurs femmes et leurs enfants pris comme captifs, et leurs biens distribués. » Hisham a rapporté : « Mon père m'a informé qu'Aicha a dit que Sad a dit : ‘’Ô Allah ! Tu sais qu'il n'y a rien de plus cher pour moi que de combattre dans Ta cause contre ceux qui ont mécrus en Ton Prophète et l'ont expulsé de La Mecque. Ô Allah ! Je pense que Tu as mis fin au combat entre nous et eux (c'est-à-dire, les infidèles Quraysh). Et s'il reste encore un combat avec les Quraysh (infidèles), alors garde-moi en vie jusqu'à ce que je les combatte pour Ton intérêt. Mais si Tu as mis fin à la guerre, alors laisse cette blessure éclater et causer ma mort.’’ Ainsi, le sang a jailli de la blessure. Il y avait une tente dans la Mosquée appartenant aux Banu Ghifar qui ont été surpris par le sang qui coulait vers eux. Ils ont dit : « Ô gens de la tente ! Qu'est-ce que cette chose qui vient de votre côté ? » Voilà que le sang coulait abondamment de la blessure de Sa’d. Sa’d est alors mort à cause de cela."}}Bukhari also mentions the fate of the Banu Qurayza, carried out in accordance with Sa'd's judgement:{{Quote|{{bukhari|5|59|362}}, See Also: {{muslim|19|4364}}|Narrated Abd-Allah ibn Umar: Banu Nadir and Banu Qurayza 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 Banu Qaynuqa, the tribe of Abdullah bin Salam and the Jews of Bani Haritha and all the other Jews of Medina. }}Sunan Abi Dawud tells us exactly how it was determined, whether a male youth would be spared, based on whether he had had reached puberty or not:{{Quote| {{Abudawud|38|4390}}| Narrated Atiyyah al-Qurazi:<br />
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I was among the captives of Banu Qurayza. 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.}}<br />
==Modern Views and Perspectives==<br />
<center><youtube>UZE1N56fswY</youtube></center>In the clip above Muslim scholar Yasir Qadhi, well respected for his degrees from the Islamic University of Medina as well as from Yale, makes the argument that Muhammad was dealing with treachery and he had taken the maximum punitive actions against it. Qadhi argues that the prophet was justified in every step and showed as much restraint as necessary, being motivated purely by concerns on statecraft and practicality, not by malice. As he says, it is possible to accuse the prophet of being "harsh" but not of acting with malice towards the Banu Qurayzahor the Jews in general, as this would not be "academically valid."<br />
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Ibn Ishaq makes the same point:{{Quote| Ibn Ishaq: 683 | Then Abu Sufyan said: “O Quraish, we are not in a permanent camp; the horses and camels are dying; the Banu Qurayza have broken their word to us and we have heard disquieting reports of them. You can see the violence of the wind which leaves us neither cooking-pots, or fire, nor tents to count on. Be off, for I am going” }}Yasir Qadhi states that the punishment was "harsh" and yet it is sometimes necessary to be harsh. Yaqeen institute scholar Abu Amina Elias (Justin Parrott) makes the cases that killing the "fighting men" prisoners of the Banu Qurayzahwas an "act of self-defense" on the part of the Muslim community and cites Deuteronomy 20:12-14 to justify the actions of the Muslims, agreeing with ibn Ishaq that Sa'd was judging the Jews by their own law. He also claims that the prophet only sent his men their with arms to "defend themselves" and that the women and children of the Banu Qurayzahwere taken "into captivity" for their protection since all of their men folk had bee slaughtered <ref>"Did the Prophet commit genocide against Jews?" Faith in Allah There is no god but Allah and Muhammad is his messenger https://abuaminaelias.com/prophet-genocide-banu-qurayza/ April 8, 2013</ref>. Karen Armstrong, in her book A Short History of Islam, likewise claims "The struggle did not indicate any hostility towards Jews in general, but only towards the three rebel tribes. The Quran continued to revere Jewish prophets and to urge Muslims to respect the People of the Book."<ref>Islam:A Short History Karen Armstrong Modern Library 2002</ref><br />
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These arguments are all echoes of the original arguments found in the material above. Ibn Ishaq claims that the Jews of Banu Qurayzahposed a threat to the Muslims via their betrayal and does portray Muhammad as hesitating to decide their fate. ibn Ishaq even recounts of how "harsh" the punishment was:{{Quote|{{citation|page=462 (paragraph: 686)|trans_title=The Life of Muhammad|title=Sirat Rasul Allah|author1=Ibn Ishaq|author2=Ibn Hisham|author3=al-Tabari|editor=A. Guillaume|year=1955|publisher=Oxford UP|ISBN=0196360331|location=Karachi|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n381/mode/2up}}|Apostle sent him (Abu Lubaba) to them (Banu Quraiza), and when they saw him they got up to meet him. The women and children went up to him weeping in his face, and he felt sorry for them. They said, ‘Oh Abu Lubaba, do you think that we should submit to Muhammad's judgement? He said ‘yes' and pointed with his hand to his throat signifying slaughter.}}Yet critics of these pro-Islam viewpoints have pointed out that the verse cited by modern Muslims from Deuteronomy to justify the extermination of the Banu Qurayzahyet in fact this is not how the verse has been viewed in traditional Christian or especially Jewish scholarship. According to Jewish doctrine, these verses were revealed to him before the Israelites entered the Holy Land, specifically instructing them on how to deal with the people living there <ref>"Muhammad’s atrocity against the Qurayza Jews" James M. Arlandson Answering Islam https://www.answering-islam.org/Authors/Arlandson/qurayza_jews.htm</ref>. Morever, the claim that there was no apparent animus towards the Jews of Banu Qurayzahon the part of Muhammad is contradicted by ibn Ishaq's account:{{Quote|Ibn Ishaq: 684 | "When the apostle approached their forts he (Muhammad) said: "You brothers of monkeys.., has god disgraced you and brought his vengeance upon you?"<br />
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Banu Qurayza replied: "O Abul Qasim (Muhammad), you are not a barbarous person" }}In mocking them as apes, Muhammad is here echoing the Qur'an, which claims that (some) Jews were turned into apes for violating the sabbath (Qur'an 50:60).<br />
Jewish anti-jihad scholar Andrew Bostrom points out that Muhammad took one of the most beautiful Jewish women of the Banu Qurayza, Rayhanah, as his wife and that the Muslims benefited handsomely from the destruction of this tribe, so self-defense was clearly not the only concern. <ref>"Muhammad, the Qurayza Massacre, and PBS" Andrew Bostom The Legacy of Jihad 10 June 2012, Archived https://www.webcitation.org/query?url=http://www.andrewbostom.org/loj//content/view/38/27/&date=2012-06-10</ref>. Abu Amina Elias's view that the Muslims took such women and children as Rayhana captive simply for their protection also cannot be true, as ibn Ishaq recounts that some of them were taken to the far-off region of the Najd to be sold for weapons and horses. Yasir Qadhi himself points out that the Banu Qurayzahwere offered freedom to live on were they to accept Islam, and according to the sira only their hard, petulant hearts which rejected Muhammad despite knowing he was a prophet of the Lord prevented them from allowing themselves to be saved by conversion to Islam. So clearly, at least in the eyes of the sirah, their Jewish religion did, in fact, have something to do with the pitilessness with which Muhammad dealt with them, going against Qadhi's point that the prophet acted without malice or religious animus according to the sources we have. Bukhari also mentions that the prophet commanded his men to abuse the Banu Qurayzahwith poetry, which was in ancient Arab times one of the premier ways of promoting enmity with an enemy (Muhammad ordered poets who did this to him to be killed):{{Quote| {{Bukhari|5|59|449}}|Narrated Al-Bara: "On the day of Qurayza’s (besiege), Allah's Apostle said to Hassan bin Thabit, 'Abuse them (with your poems), and Gabriel is with you" }}<br />
==Problems with the Traditional Narrative==<br />
The narrative of the Banu Qurayzahis an accepted part of Islamic law, and multiple Islamic jurists have cited it, including when ruling that certain populations of Jews and other non-believers be massacred. As such there is no question amongst orthodox Muslims that it happened <ref>"Extended Interview: The legacy of Islamic Antisemetism" Andrew Bostom andrewbostom.org 13 June 2008</ref>. Yet the historiography of the subject is not without its own problems.<br />
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Within the Islamic tradition, ibn Ishaq was frequently criticized for giving too much weight to Jewish stories and being biased in general in his retellings of certain events. Malik ibn Anas accusses ibn Ishaq of being a "liar" for listening to "Jewish stories" <ref>"New Light on the Story of Banu Qurayza and the Jews of Medina", W.N Arafat 2001 p. 100-107</ref>.<br />
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Modern scholarship has cast much more serious doubts on the scholarship of Islamic scholars working in the 8th century (2nd Islamic century) such as ibn Ishaq. As Fred Donner points out, one of the earliest documents we have from the nascent proto-Islamic movement is the ''Constitution of Medina'' صحيفة مدينة also known as the Ummah Document or صحيفة الأمة. This remarkable document, preserved by the Islamic historian [[Al-Tabari]], lays out a compact for the "believers" of Medina, an "ummah" or national community that includes the Jews as "believers" on the same level as the Arab believers. Fred Donner believes this document actually points to an early, occulted history of Islam in which Arab monotheists joined with Jews into one "ummah" under the command of Muhammad. Troublingly for the historical narrative, this document makes mention of many different Jewish tribes, but the main 3 tribes of the sira, the Banu Qurayza, the Banu Qaynuqaa', and the Banu Nadir are conspicuously absent. It is in fact the absence of these tribes which convinces scholars that the document must be very old despite being preserved only in the 9th-century works of Tabari, since a younger document would presumably would have been changed to agree with the established historical narrative. Donner mentions that many early 7th century mosques do not include the qibla facing towards Mecca, and concludes that this story of the massacre of the Banu Qurayzahmay have been invented or embellished in order to explain a much later break between the Jewish and Muslim communities <ref>Muhammad and the Believers: At the Orgins of Islam, Fred Donner, Harvard University Press 2010, p. 72-73</ref>.<br />
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Patricia Cronner and Michael Cook in their groundbreaking work ''Hagarism'' likewise report on an Armenian historian writing in the 7th century known as pseudo-Sabeous. This historian imputes the Arab invasions to a confederation of Jews and Arabs led by Muhammad himself, contradicting the Islamic narrative that Muhammad died before the invasion of Palestine and the Middle East. Pseudo-Sebeos likewise imputes to the Arabs and Jews a shared monotheism and brotherhood through their ancestry to Abraham and his wife Hagar <ref>Hagarism: Making of the Islamic World, Patricia Crone and Michael Cook, Cambridge University Press 1977, p. 6-8</ref>. If this account is to be believed, there could not have been any great massacre of the Jews by Muhammad as we has working with them when he invaded Palestine. Stephen Shoemaker in his work ''The Death of a Prophet'' adds further evidence to thesis of Crone and Cook, marshaling evidence from a wide variety of sources, almost all of which predate the first Islamic sources, that Muhammad himself was actually the leader of the believers when they entered Palestine and he died only after its conquest. In particular he calls attention to a Jewish apocalypse from the 7th century, the Secrets of Rabbi ben Shim'on, which seems to paint Muhammad as the redeemer of the Jews from the oppression of the Romans in the Holy Land. If this is to be believed, and this source predates every Islamic source we have, the massacre of the Banu Qurayzahcould not have taken place, since Muhammad, the leader of the invasion of Palestine, was seen as a savior of the Jewish people <ref>The Death of a Prophet, Stephen Shoemaker, University of Pennsylvania Press 2012, p. 27-33</ref>. This would seem to indicate that the break between the Muslims and the Jews took place after his death, and would indicate that stories such as the massacre of the Banu Qurayzahwere fabricated in order to "back date" the break with the Jews to the prophet's own lifetime.<br />
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==See Also==<br />
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*[[List of Killings Ordered or Supported by Muhammad]]<br />
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==External Links==<br />
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*[http://www.answering-islam.org/Muhammad/Jews/BQurayza/index.html What really happened to the Banu] ''- Collection of articles from Answering Islam''<br />
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*[https://www.call-to-monotheism.com/rebuttal_to_answering_islam_s_article__the_bani_quraytha_jews__traitors_or_betrayed_ Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?] - ''Muslim Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?"''<br />
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*[{{Reference archive|1=http://www.andrewbostom.org/loj//content/view/38/27/|2=2012-06-10}} Muhammad, the QurayzahMassacre, and PBS] ''- Andrew G. Bostom, FrontPageMagazine''<br />
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*[{{Reference archive|1=http://www.americanthinker.com/2006/02/muhammad_and_massacre_of_the_q.html|2=2012-06-10}} Muhammad and Massacre of the QurayzahJews] ''- James Arlandson, American Thinker''<br />
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*[{{Reference archive|1=http://www.kister.huji.ac.il/sites/default/files/banu_qurayza.pdf|2=2012-06-10}} Massacre of the Banū Qurayẓa: A Re-Examination of a Tradition] ''- M. J. Kister, Jerusalem Studies in Arabic and Islam 8 (1986): 61-96''<br />
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==References==<br />
{{reflist}}<br />
[[Category:Muhammad]]<br />
[[Category:People of the Book]]<br />
[[Category:Jihad]]<br />
[[Category:Islamic History]]<br />
[[Category:Sirah]]<br />
[[Category:Sacred history]]</div>SOShttps://wikiislamica.net/index.php?title=Le_Massacre_des_Banu_Qurayza&diff=137997Le Massacre des Banu Qurayza2024-03-09T15:19:13Z<p>SOS: /* Les récits selon le tafsir */</p>
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{{QualityScore|Lead=4|Structure=4|Content=4|Language=4|References=4}}[[File:Banu qurayza massacre.jpg|175px|right|thumb|''Détail d'une peinture miniature : Le Prophète, Ali, et ses compagnons lors du massacre des prisonniers de la tribu Juive des Banu Qurayza, illustration d'un texte du XIXe siècle de Muhammad Rafi Bazil.]]Selon les sources islamiques traditionnelles, en 627 après J.-C., à la suite de la [[Bataille de la Tranchée]] et de la trahison des Musulmans par la tribu juive des Banu Qurayza, les Musulmans, sous le commandement militaire direct du prophète [[Muhammad]], ont assiégé le camp des Banu Qurayza. Après un siège d'environ 2 semaines, selon les sources, les Juifs des Banu Qurayza se sont rendus et ont confié leur sort à un intermédiaire de confiance des Musulmans de la tribu des 'Aws, Sa'd ibn Mu'adh. Cependant, Sa'd ibn Mu'adh, affirmant suivre la loi de la Torah elle-même, a conseillé à Muhammad de massacrer les hommes de la tribu et de vendre les femmes et les enfants comme esclaves. Muhammad a suivi ce conseil et, par conséquent, entre 400 et 900 prisonniers de la tribu, incluant des enfants montrant des signes de puberté, ont été abattus, beaucoup devant leur famille, et le reste de la tribu a été vendu en esclavage. L'événement est bien attesté dans la tradition historique islamique et a servi de base à de multiples décisions tout au long de l'histoire concernant le traitement des non-Musulmans capturés par les forces militaires Musulmanes.<br />
==Contexte==<br />
Selon ibn Ishaq, les raids agressifs constants et la propension à la guerre de Muhammad avaient poussé les Mecquois, en alliance avec les tribus juives que Muhammad avait expulsées de Yathrib et la tribu arabe du nord, les Ghatafan, à mettre fin à ce prédicateur et à son mouvement une fois pour toutes. Les trois tribus juives originelles de Médine, les Banu Nadir, les Banu Qaynuqa et les Banu Qurayza, avaient vu leur nombre diminuer à une seule car Muhammad avait expulsé les Banu Nadir et les Banu Qaynuqa de Médine pour des prétextes différents. Pendant ce temps, leurs biens, y compris leurs précieux palmiers, avaient été saisis par Muhammad et les Musulmans. Avec les Mecquois et les Ghatafan, les tribus juives exilées de Médine avaient formé une alliance et rassemblé une armée dont les effectifs sont donnés dans la Sira comme étant d'environ 10 000 hommes, dont plus de 600 cavaliers montés, contre très peu de cavalerie pour les Musulmans, et 7 000 hommes plus puissants que l'armée qui avait vaincu Muhammad et les Musulmans à Uhud. A cette époque, Muhammad ne pouvait compter que sur une force d'environ 3 000 hommes. Muhammad a reçu la nouvelle de leur avance et a commencé à prendre des dispositions. Un compagnon perse du Prophète nommé Salman, apparemment un vétéran des nombreuses guerres opposant les Sassanides face aux Romains, a conseillé que lorsqu'on était confronté à un grand nombre de cavaliers ennemis comme ceux que possédaient les Juifs confédérés et les Mecquois, une bonne stratégie était de creuser une tranchée défensive. Il a été décidé de poursuivre cette stratégie <ref>Martin Lings Muhammad: His Life Based on the Earliest Sources Inner Traditions 2006, pages 222-223</ref>. Les Banu Qurayza n’ont pas fourni d'hommes pour aider, mais ont donné des outils de retranchement et la stratégie des Musulmans a reposé sur les Banu Qurayza, dont le fort se trouvait à l'arrière des défenses Musulmanes, ne rompant pas leur alliance avec Muhammad et ne se joignant pas aux confédérés. La stratégie de la tranchée a fonctionné pour remporter la bataille contre les Mecquois et leurs alliés, et les confédérés ont été repoussés sans beaucoup de pertes pour les Musulmans, mais cela n’a pas mis fin aux combats.<br />
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==Le récit selon la Sira==<br />
La série d'événements menant à la destruction des Banu Qurayza a commencé lors de la Bataille de la Tranchée. Incapables de briser les défenses des Musulmans Médinois, les Mecquois ont envoyé un émissaire de leurs alliés juifs, "l'ennemi d'Allah, Huyayy ibn Akhtab An-Nadri" <ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (traducteur), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh Oxford Universite Press 2005, p.453</ref>, aux Banu Qurayza dans le but de solliciter leur aide et de mettre fin à l'impasse en attaquant Muhammad et les Musulmans à l'arrière de leurs défenses. Selon Ibn Ishaq, initialement, le chef des Banu Qurayza, Ka'b ibn Asad al-Qurayzi, n’a même pas permis à Huyayy ibn Akhtab d'entrer dans le camp, mais a été incité à le faire suite à l'accusation de Huyayy selon laquelle ibn Ka'b ne voulait pas partager sa nourriture. Ibn Ishaq ne précise pas comment il sait cela, mais il affirme que la négociation a échoué en raison de l'insistance des Qurayza pour que les Mecquois offrent des otages afin de garantir qu'ils ne quitteraient pas le champ de bataille tant que Muhammad ne serait pas vaincu (bien qu'ils ont effectivement quitté le champ sans avoir vaincu Muhammad). Selon Ibn Ishaq, les Banu Qurayza, après de nombreux "plaidoyers", ont seulement accepté de ne pas aider les Musulmans ni d’entraver ou de combattre les confédérés. Ibn Ishaq présente comme preuve de la perfidie des Banu Qurayza une chaîne d'Isnad de Yahya ibn ‘Abbaad ibn ‘Abdullah ibn Az-Zubayr avec une histoire selon laquelle une femme musulmane, Safiyah bint ‘AbdulMuttalib, qui a vu un éclaireur juif des Banu Qurayza reconnaître une fortification musulmane se préparer à une attaque. Elle en a informé le commandant du fort, Hassan, et lui a demandé de tuer l'éclaireur, et lorsqu'il a refusé, elle a pris un gourdin et est allé battre l'homme à mort<ref>Idem, 458</ref>. En dehors de cela, Ibn Ishaq ne présente aucune preuve que les Juifs des Banu Qurayza étaient de mèche avec les confédérés. Cependant, il relate qu'Allah a "semé la discorde" entre les confédérés et les Banu Qurayza, ce qui a conduit les Mecquois à battre en retraite sans avoir vaincu Muhammad ou a mené une attaque coordonnée contre les Musulmans avec les Banu Qurayza.<ref>Idem, 459</ref><br />
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La Bataille de la Tranchée étant remportée, Muhammad et ses hommes ont déposé leurs armes et outils de retranchement pour rentrer chez eux. Cependant, selon la Sira, Allah avait d'autres plans. L'ange [[Jibreel (Angel Gabriel)|Jibril]] est apparu à Muhammad juste après qu'il ait déposé son arme et l’a informé que la bataille n'était pas encore terminée car il fallait s’occuper du cas des Juifs des Banu Qurayza en raison de leur trahison mentionnée ci-dessus. Muhammad a informé ses hommes qu'ils ne devaient pas faire la prière de Asr avant d'atteindre le camp des Banu Qurayza, ce qui signifiait qu'il voulait qu'ils s'y rendent rapidement. Les Musulmans ont assiégé le camp pendant des périodes de durées différentes selon la source (Ibn Ishaq affirme 25 jours avant que "Allah ne jette la terreur dans leurs cœurs"). Les Banu Qurayza ont reçu l’ordre de se rendre et d'accepter l'Islam, ce qu'ils ont juré de ne jamais faire. Désespérés de leur situation, selon Ibn Ishaq, ils ont discuté de trois options : accepter l'Islam, tuer leurs femmes et leurs enfants et se lancer dans une attaque de style banzaï contre les forces musulmanes numériquement supérieures (peut-être que les commentateurs modernes l’ont ajoutée en émulation de leurs prédécesseurs religieux à Massada en Palestine), ou s’engager dans une attaque sournoise le jour du sabbat Juif. Les Juifs des Banu Qurayza ont trouvé inacceptables les options proposées.<br />
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Incapables de prendre une décision et assiégés pendant des semaines, les Banu Qurayza ont demandé à parler à Abu Lubaba, un homme de la tribu des 'Aws, leurs alliés. Abu Lubaba, interrogé sur ce que les Banu Qurayza devaient faire, leur a conseillé de se rendre au Prophète, mais en même temps il a levé la main vers son cou, indiquant qu'ils seraient massacrés <ref>Idem, 462</ref>. Après son départ, il a estimé que son action de révéler aux Banu Qurayza leur destin était une trahison envers le Prophète, et il s’est attaché à un pilier pour demander le pardon d'Allah, un acte que Muhammad a approuvé. Malgré cet avertissement, les Banu Qurayza se sont rendus aux Musulmans le jour suivant <ref>Idem, 463</ref>.<br />
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La tribu des 'Aws, alliée des Banu Qurayza au temps de la [[jahiliyyah]], a demandé miséricorde pour eux auprès du Prophète. Le Prophète, ne voulant pas causer de dissension dans ses rangs (les serments et les alliances de loyauté étaient très importants dans la société tribale arabe, car en l'absence de tribunaux et de gouvernements établis, la seule garantie de sécurité et de justice qui pouvait être obtenue était la promesse de protection des alliés en cas de meurtre, de querelles familiales ou de guerre), a confié le sort des Banu Qurayza à un ancien cheikh de confiance des 'Aws, Sa‘d ibn Mu‘adh, qui avait été mortellement blessé pendant la bataille et est mort peu de temps après le massacre des Banu Qurayza. Une fois que Sa'd ibn Mu'adh s’est assuré que les Banu Qurayza et le Prophète respecteraient son jugement, quel qu'il soit, il l’a donné sans hésitation : les hommes des Banu Qurayza devaient être exécutés jusqu'au dernier, tandis que les femmes et les enfants devaient être vendus comme esclaves. Sa'd ibn Mu‘adh a justifié cette décision en déclarant qu’elle provenait de la Torah des Juifs. Ibn Ishaq ne cite pas le verset et le chapitre de la Bible, mais cela est généralement pris comme une référence au livre du Deutéronome 20:12-14.{{Quote|Deutéronome 20:12-14|וְאִם לֹ֤א תַשְׁלִים֙ עִמָּ֔ךְ וְעָשְׂתָ֥ה עִמְּךָ֖ מִלְחָמָ֑ה וְצַרְתָּ֖ עָלֶֽיהָ וּנְתָנָ֛הּ יְהוָ֥ה אֱלֹהֶ֖יךָ בְּיָדֶ֑ךָ וְהִכִּיתָ֥ אֶת כָּל זְכוּרָ֖הּ לְפִי חָֽרֶב רַ֣ק הַ֠נָּשִׁים וְהַטַּ֨ף וְהַבְּהֵמָ֜ה וְכֹל֩ אֲשֶׁ֨ר יִהְיֶ֥ה בָעִ֛יר כָּל־ שְׁלָלָ֖הּ תָּבֹ֣ז לָ֑ךְ וְאָֽכַלְתָּ֙ אֶת שְׁלַ֣ל אֹיְבֶ֔יךָ אֲשֶׁ֥ר נָתַ֛ן יְהוָ֥ה אֱלֹהֶ֖יךָ לָֽךְ<br><br />
Si elle n'accepte pas la paix avec toi et qu'elle veuille te faire la guerre, alors tu l'assiégeras. Et après que l'Éternel, ton Dieu, l'aura livrée entre tes mains, tu en feras passer tous les mâles au fil de l'épée. Mais tu prendras pour toi les femmes, les enfants, le bétail, tout ce qui sera dans la ville, tout son butin, et tu mangeras les dépouilles de tes ennemis que l'Éternel, ton Dieu, t'aura livrés.}}<br />
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Bien que les Musulmans modernes citent ce verset pour justifier le verdict de Mu'adh, il convient de noter que ni la tradition Juive ni la tradition Chrétienne ne comprennent ce verset comme une règle générale pour la guerre, mais plutôt comme un commandement spécifique aux Juifs sous le commandement de Josué qui combattaient les peuples païens de la Terre Sainte. Il n'a généralement pas été utilisé par l'une ou l'autre religion pour justifier le genre de massacre qui a eu lieu à Médine dans d'autres contextes historiques.<br />
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Les prisonniers ainsi condamnés ont été gardés dans la maison ou le campement d'une femme musulmane d’Al-Harith de la tribu des Banu Najjar. Le matin, ils ont été conduits vers une tranchée qui avait été creusée dans le marché de la ville, et exécutés par décapitation <ref>Idem, 465</ref> . Selon la Sira d'Ibn Ishaq, une femme était parmi eux. Les autres femmes et les enfants ont été donnés comme esclaves sexuels et de travail aux Musulmans, seuls les garçons qui n'avaient pas encore atteint la puberté ont été autorisés à vivre. Selon la Sira, le butin en armes et en pillages était substantiel, mais Muhammad a quand même envoyé des femmes et des enfants pour être vendus au Najd afin d’obtenir plus de chevaux et d'armes <ref>Idem, 466</ref>. Comme c'était la coutume, Muhammad a reçu sa part du butin, y compris sa part des femmes, notamment une belle Juive nommée Rayhana dont le mari avait été décapité. Le reste a été distribué à tous les autres Musulmans, un Musulman à cheval recevant trois fois le butin d'un fantassin <ref>Idem, 466</ref>.<br />
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==Les récits selon le tafsir==<br />
Le célèbre [[Tafsir|mufassir]] [[Ibn Kathir al-Dimashqi|ibn Kathir]], s'appuyant sur ses propres sources ainsi que sur de nombreux autres commentateurs classiques, dans son commentaire sur la sourate 33 Al-Ahzab "Les Coalisés", réaffirme bon nombre de détails pertinents du récit de la Sira. En particulier, ibn Kathir interprète la dénonciation des [[People of the Book|Gens du Livre]] dans le Coran comme des Juifs perfides de la tribu des Banu Qurayza qui ont trahit le prophète.{{Quote| Tafsir d'ibn Kathir de la sourate 33 du Coran<br />
|وَلِهَذَا قَالَ تَعَالَى: ﴿وَأَنزلَ الَّذِينَ ظَاهَرُوهُمْ﴾ أَيْ: عَاوَنُوا الْأَحْزَابَ وَسَاعَدُوهُمْ عَلَى حَرْبِ رَسُولِ اللَّهِ ﷺ ﴿مِنْ أَهْلِ الْكِتَابِ﴾ يَعْنِي: بَنِي قُرَيْظَةَ مِنَ الْيَهُودِ، مِنْ بَعْضِ أَسْبَاطِ بَنِي إِسْرَائِيلَ، كَانَ قَدْ نَزَلَ آبَاؤُهُمُ الْحِجَازَ قَدِيمًا، طَمَعًا فِي اتِّبَاعِ النَّبِيَّ الْأُمِّيَّ الذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ، ﴿فَلَمَّا جَاءَهُمْ مَا عَرَفُوا كَفَرُوا بِه﴾ [الْبَقَرَةِ: ٨٩] ، فَعَلَيْهِمْ لَعْنَةُ اللَّهِ.<br />
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Et c'est ainsi que le Très-Haut a dit : "Ceux qui les avaient soutenus (les confédérés) sont descendus", c'est-à-dire qu’ils ont soutenu les coalisés et les ont aidés dans la guerre contre le Messager d'Allah (que la prière d’Allah et Sa paix soient sur lui). "De la part des Gens du Livre", c’est-à-dire des Juifs de la tribu des Banu Qurayza, descendants des Enfants d'Israël, dont les ancêtres étaient autrefois venus dans la région du Hijaz, aspirant à suivre le Prophète illettré qu'ils trouvaient mentionné dans la Torah et l'Evangile. Mais quand il est venu à eux, ils ne l’ont pas reconnu et l’ont rejeté, [Al-Baqara: 89], la malédiction d'Allah a donc été sur eux.}}Il fait référence ici à la [[Surah|sourate]] 33 :{{Quote|{{Quran-range|33|26|27}}|Et Il a fait descendre de leurs forteresses ceux des gens du Livre qui les avaient soutenus [les coalisés], et Il a jeté l'effroi dans leurs cœurs; un groupe d'entre eux vous tuiez, et un groupe vous faisiez prisonniers.<br />
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Et Il vous a fait hériter leur terre, leurs demeures, leurs biens, et aussi une terre que vous n'aviez point foulée. Et Allah est Omnipotent.}}Ibn Kathir confirme que ce sont les anges eux-mêmes qui ont imploré Muhammad de ne pas cesser de combattre :{{Quote|Tafisr d'ibn Kathir sur la sourate 33 du Coran|2=وَرَجَعَ رَسُولُ اللَّهِ ﷺ إِلَى الْمَدِينَةِ مُؤَيَّدًا مَنْصُورًا، وَوَضَعَ النَّاسُ السِّلَاحَ. فَبَيْنَمَا رَسُولُ اللَّهِ ﷺ يَغْتَسِلُ(٤) مِنْ وَعْثَاءِ تِلْكَ الْمُرَابَطَةِ فِي بَيْتِ أُمِّ سَلَمَةَ <br />
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إِذْ تَبَدَّى لَهُ جِبْرِيلُ مُعْتَجِرًا بِعِمَامَةٍ مِنْ إِسْتَبْرَقٍ، عَلَى بَغْلَةٍ عَلَيْهَا قَطِيفَةٌ [مِنْ](٥) دِيبَاجٍ، فَقَالَ: أوضَعت السِّلَاحَ يَا رَسُولَ اللَّهِ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّ الْمَلَائِكَةَ لَمْ تَضَعْ أَسْلِحَتَهَا، وَهَذَا الْآنَ رُجُوعِي مِنْ طَلَبِ الْقَوْمِ. ثُمَّ قَالَ: إِنَّ اللَّهَ يَأْمُرُكَ أَنْ تَنْهَضَ إِلَى بَنِي قُرَيْظَةَ. وَفِي رِوَايَةٍ فَقَالَ لَهُ: عذيرَك مِنْ مُقَاتِلٍ، أَوَضَعْتُمُ السِّلَاحَ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّا لَمْ نَضَعْ أَسْلِحَتَنَا بَعْدُ، انْهَضْ إِلَى هَؤُلَاءِ. قَالَ: "أَيْنَ؟ ". قَالَ: بَنِي قُرَيْظَةَ، فَإِنَّ اللَّهَ أَمَرَنِي أَنْ أُزَلْزِلَ عَلَيْهِمْ. فَنَهَضَ رَسُولُ اللَّهِ ﷺ مِنْ فَوْرِهِ، وَأَمَرَ النَّاسَ بِالْمَسِيرِ إِلَى بَنِي قُرَيْظَةَ، وَكَانَتْ عَلَى أَمْيَالٍ مِنَ الْمَدِينَةِ، وَذَلِكَ بَعْدَ صَلَاةِ الظُّهْرِ، وَقَالَ: "لَا يُصَلِّيَنَّ أَحَدٌ مِنْكُمُ الْعَصْرَ إِلَّا فِي بَنِي قُرَيْظَةَ".<br />
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Le Messager d'Allah (ﷺ) est retourné triomphant à Médine et les gens ont déposés leurs armes. Pendant que le Messager d'Allah (ﷺ) se nettoyait de la poussière de la bataille dans la maison d'Oumm Salama, Gabriel s’est manifesté à lui, vêtu d'un turban en soie de couleur blanche et monté sur une mule avec une selle recouverte d’un tissu de velours. Il a dit : "As-tu déposé tes armes, ô Messager d'Allah ?" Il a répondu : "Oui". Gabriel a dit alors : "Mais les anges n'ont pas encore déposé leurs armes, et je reviens à l’instant de la poursuite contre cette tribu." Puis il a ajouté : "Allah te commande de te lever et de marcher vers les Banu Qurayza." Dans une autre version, il lui a dit : "Quel combattant es-tu ! As-tu déposé les armes ?" Il a répondu : "Oui". Gabriel a dit alors : "Mais nous n'avons pas encore déposé nos armes. Lève-toi et dirige-toi vers eux." Le Prophète (ﷺ) a demandé : "Où ?" Gabriel a répondu : "Vers les Banu Qurayza, car Allah m'a ordonné de les ébranler." Le Messager d'Allah (ﷺ) s’est immédiatement levé, a ordonné aux gens de marcher vers les Banu Qurayza, situés à quelques miles de Médine, après la prière d’az-Zuhr, et a dit : "Que personne d'entre vous ne fasse la prière de Asr sauf chez les Banu Qurayza."}}Ainsi, selon ibn Kathir, le destin des Banu Qurayza était le résultat de leurs propres actions, un destin approuvé et commandé par le ciel lui-même. Selon ibn Kathir, leur destin était exactement ce qu'ibn Ishaq avait décrit :{{Quote| Tafsir d'ibn Kathir de la sourate 33 du Coran|2=فَقَالَ: إِنِّي أَحْكُمُ أَنْ تُقْتَلَ مُقَاتلتهم، وتُسبْى ذُرِّيَّتُهُمْ وَأَمْوَالُهُمْ. فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: "لَقَدْ حَكَمْتَ بِحُكْمِ اللَّهِ مِنْ فَوْقِ سَبْعَةِ أَرْقِعَةٍ"(٨) . وَفِي رِوَايَةٍ: "لَقَدْ حكمتَ بِحُكْمِ المَلك". ثُمَّ أَمْرَ رَسُولِ اللَّهِ ﷺ بِالْأَخَادِيدِ فَخُدّت فِي الْأَرْضِ، وَجِيءَ بِهِمْ مُكْتَفِينَ، فَضَرَبَ أَعْنَاقَهُمْ، وَكَانُوا مَا بَيْنَ السَّبْعِمِائَةِ إِلَى الثَّمَانِمِائَةِ، وَسَبَى مَنْ لَمْ يُنبت مِنْهُمْ مَعَ النِّسَاءِ وَأَمْوَالِهِمْ(٩)<br />
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Alors il (Sa’d) a dit : "Mon jugement est que les hommes en âge de combattre soient tués, et que leurs familles et leurs biens soient pris comme butin." Le Prophète (ﷺ) a dit : "Tu as prononcé le jugement d'Allah au-dessus des sept cieux." Dans un autre récit : "Tu as jugé avec le jugement du Roi (Allah)." Ensuite, le Messager d'Allah a ordonné que des fossés soient creusés, ils ont donc été creusés dans la terre, et ils ont été amenés, mains liées, et ont été décapités. Il y en avait entre sept cents et huit cents. Les enfants qui n'avaient pas encore atteint la puberté et les femmes ont été faits prisonniers, et leurs biens saisis.}}<br />
==Les récits selon les hadiths==<br />
The hadith of Bukhari provide witness for the incidents described by Ishaq. Bukhari confirms that it was the angels who decree that the war be carried to the Banu Qurayza:{{Quote| {{Bukhari|4|52|68}}| Narrated 'Aisha: 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 Banu Qurayza. So Allah's Apostle went out towards them.}}Similiarly, he confirms that it is was Sa'ad who condemned them to their fate:{{Quote| {{Bukhari|5|58|148}}| Narrated Abu Said Al-Khudri: Some people (i.e. the Jews of Bani bin Quraiza) agreed to accept the verdict of Sad bin Muadh so the Prophet sent for him (i.e. Sad bin Muadh). He came riding a donkey, and when he approached the Mosque, the Prophet ﷺ said, "Get up for the best amongst you." or said, "Get up for your chief." Then the Prophet ﷺ said, "O Sad! These people have agreed to accept your verdict." Sad said, "I judge that their warriors should be killed and their children and women should be taken as captives." The Prophet ﷺ said, "You have given a judgment similar to Allah's Judgment (or the King's judgment)."}}Incidentally, Bukhari mentions that even though ibn Sa'd was called upon to provide a fair judgement to the Banu Qurayzahas a former ally, in fact he went to his death, caused by wounds suffered during the battle of the trench, wishing for death to the infidels:{{Quote| {{Bukhari|5|59|448}}| Sa`d was wounded on the day of Khandaq (i.e. Trench) when a man from Quraish, called Hibban bin Al-`Araqa hit him (with an arrow). The man was Hibban bin Qais from (the tribe of) Bani Mais bin 'Amir bin Lu'ai who shot an arrow at Sa`d's medial arm vein (or main artery of the arm). The Prophet (ﷺ) pitched a tent (for Sa`d) in the Mosque so that he might be near to the Prophet (ﷺ) to visit. When the Prophet returned from the (battle) of Al-Khandaq (i.e. Trench) and laid down his arms and took a bath Gabriel came to him while he (i.e. Gabriel) was shaking the dust off his head, and said, "You have laid down the arms?" By Allah, I have not laid them down. Go out to them (to attack them)." The Prophet (ﷺ) said, "Where?" Gabriel pointed towards Bani Quraiza. So Allah's Messenger (ﷺ) went to them (i.e. Banu Quraiza) (i.e. besieged them). They then surrendered to the Prophet's judgment but he directed them to Sa`d to give his verdict concerning them. Sa`d said, "I give my judgment that their warriors should be killed, their women and children should be taken as captives, and their properties distributed." Narrated Hisham: My father informed me that `Aisha said, "Sa`d said, "O Allah! You know that there is nothing more beloved to me than to fight in Your Cause against those who disbelieved Your Apostle and turned him out (of Mecca). O Allah! I think you have put to an end the fight between us and them (i.e. Quraish infidels). And if there still remains any fight with the Quraish (infidels), then keep me alive till I fight against them for Your Sake. But if you have brought the war to an end, then let this wound burst and cause my death thereby.' So blood gushed from the wound. There was a tent in the Mosque belonging to Banu Ghifar who were surprised by the blood flowing towards them. They said, 'O people of the tent! What is this thing which is coming to us from your side?' Behold! Blood was flowing profusely out of Sa`d's wound. Sa`d then died because of that."}}Bukhari also mentions the fate of the Banu Qurayza, carried out in accordance with Sa'd's judgement:{{Quote|{{bukhari|5|59|362}}, See Also: {{muslim|19|4364}}|Narrated Abd-Allah ibn Umar: Banu Nadir and Banu Qurayza 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 Banu Qaynuqa, the tribe of Abdullah bin Salam and the Jews of Bani Haritha and all the other Jews of Medina. }}Sunan Abi Dawud tells us exactly how it was determined, whether a male youth would be spared, based on whether he had had reached puberty or not:{{Quote| {{Abudawud|38|4390}}| Narrated Atiyyah al-Qurazi:<br />
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I was among the captives of Banu Qurayza. 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.}}<br />
==Modern Views and Perspectives==<br />
<center><youtube>UZE1N56fswY</youtube></center>In the clip above Muslim scholar Yasir Qadhi, well respected for his degrees from the Islamic University of Medina as well as from Yale, makes the argument that Muhammad was dealing with treachery and he had taken the maximum punitive actions against it. Qadhi argues that the prophet was justified in every step and showed as much restraint as necessary, being motivated purely by concerns on statecraft and practicality, not by malice. As he says, it is possible to accuse the prophet of being "harsh" but not of acting with malice towards the Banu Qurayzahor the Jews in general, as this would not be "academically valid."<br />
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Ibn Ishaq makes the same point:{{Quote| Ibn Ishaq: 683 | Then Abu Sufyan said: “O Quraish, we are not in a permanent camp; the horses and camels are dying; the Banu Qurayza have broken their word to us and we have heard disquieting reports of them. You can see the violence of the wind which leaves us neither cooking-pots, or fire, nor tents to count on. Be off, for I am going” }}Yasir Qadhi states that the punishment was "harsh" and yet it is sometimes necessary to be harsh. Yaqeen institute scholar Abu Amina Elias (Justin Parrott) makes the cases that killing the "fighting men" prisoners of the Banu Qurayzahwas an "act of self-defense" on the part of the Muslim community and cites Deuteronomy 20:12-14 to justify the actions of the Muslims, agreeing with ibn Ishaq that Sa'd was judging the Jews by their own law. He also claims that the prophet only sent his men their with arms to "defend themselves" and that the women and children of the Banu Qurayzahwere taken "into captivity" for their protection since all of their men folk had bee slaughtered <ref>"Did the Prophet commit genocide against Jews?" Faith in Allah There is no god but Allah and Muhammad is his messenger https://abuaminaelias.com/prophet-genocide-banu-qurayza/ April 8, 2013</ref>. Karen Armstrong, in her book A Short History of Islam, likewise claims "The struggle did not indicate any hostility towards Jews in general, but only towards the three rebel tribes. The Quran continued to revere Jewish prophets and to urge Muslims to respect the People of the Book."<ref>Islam:A Short History Karen Armstrong Modern Library 2002</ref><br />
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These arguments are all echoes of the original arguments found in the material above. Ibn Ishaq claims that the Jews of Banu Qurayzahposed a threat to the Muslims via their betrayal and does portray Muhammad as hesitating to decide their fate. ibn Ishaq even recounts of how "harsh" the punishment was:{{Quote|{{citation|page=462 (paragraph: 686)|trans_title=The Life of Muhammad|title=Sirat Rasul Allah|author1=Ibn Ishaq|author2=Ibn Hisham|author3=al-Tabari|editor=A. Guillaume|year=1955|publisher=Oxford UP|ISBN=0196360331|location=Karachi|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n381/mode/2up}}|Apostle sent him (Abu Lubaba) to them (Banu Quraiza), and when they saw him they got up to meet him. The women and children went up to him weeping in his face, and he felt sorry for them. They said, ‘Oh Abu Lubaba, do you think that we should submit to Muhammad's judgement? He said ‘yes' and pointed with his hand to his throat signifying slaughter.}}Yet critics of these pro-Islam viewpoints have pointed out that the verse cited by modern Muslims from Deuteronomy to justify the extermination of the Banu Qurayzahyet in fact this is not how the verse has been viewed in traditional Christian or especially Jewish scholarship. According to Jewish doctrine, these verses were revealed to him before the Israelites entered the Holy Land, specifically instructing them on how to deal with the people living there <ref>"Muhammad’s atrocity against the Qurayza Jews" James M. Arlandson Answering Islam https://www.answering-islam.org/Authors/Arlandson/qurayza_jews.htm</ref>. Morever, the claim that there was no apparent animus towards the Jews of Banu Qurayzahon the part of Muhammad is contradicted by ibn Ishaq's account:{{Quote|Ibn Ishaq: 684 | "When the apostle approached their forts he (Muhammad) said: "You brothers of monkeys.., has god disgraced you and brought his vengeance upon you?"<br />
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Banu Qurayza replied: "O Abul Qasim (Muhammad), you are not a barbarous person" }}In mocking them as apes, Muhammad is here echoing the Qur'an, which claims that (some) Jews were turned into apes for violating the sabbath (Qur'an 50:60).<br />
Jewish anti-jihad scholar Andrew Bostrom points out that Muhammad took one of the most beautiful Jewish women of the Banu Qurayza, Rayhanah, as his wife and that the Muslims benefited handsomely from the destruction of this tribe, so self-defense was clearly not the only concern. <ref>"Muhammad, the Qurayza Massacre, and PBS" Andrew Bostom The Legacy of Jihad 10 June 2012, Archived https://www.webcitation.org/query?url=http://www.andrewbostom.org/loj//content/view/38/27/&date=2012-06-10</ref>. Abu Amina Elias's view that the Muslims took such women and children as Rayhana captive simply for their protection also cannot be true, as ibn Ishaq recounts that some of them were taken to the far-off region of the Najd to be sold for weapons and horses. Yasir Qadhi himself points out that the Banu Qurayzahwere offered freedom to live on were they to accept Islam, and according to the sira only their hard, petulant hearts which rejected Muhammad despite knowing he was a prophet of the Lord prevented them from allowing themselves to be saved by conversion to Islam. So clearly, at least in the eyes of the sirah, their Jewish religion did, in fact, have something to do with the pitilessness with which Muhammad dealt with them, going against Qadhi's point that the prophet acted without malice or religious animus according to the sources we have. Bukhari also mentions that the prophet commanded his men to abuse the Banu Qurayzahwith poetry, which was in ancient Arab times one of the premier ways of promoting enmity with an enemy (Muhammad ordered poets who did this to him to be killed):{{Quote| {{Bukhari|5|59|449}}|Narrated Al-Bara: "On the day of Qurayza’s (besiege), Allah's Apostle said to Hassan bin Thabit, 'Abuse them (with your poems), and Gabriel is with you" }}<br />
==Problems with the Traditional Narrative==<br />
The narrative of the Banu Qurayzahis an accepted part of Islamic law, and multiple Islamic jurists have cited it, including when ruling that certain populations of Jews and other non-believers be massacred. As such there is no question amongst orthodox Muslims that it happened <ref>"Extended Interview: The legacy of Islamic Antisemetism" Andrew Bostom andrewbostom.org 13 June 2008</ref>. Yet the historiography of the subject is not without its own problems.<br />
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Within the Islamic tradition, ibn Ishaq was frequently criticized for giving too much weight to Jewish stories and being biased in general in his retellings of certain events. Malik ibn Anas accusses ibn Ishaq of being a "liar" for listening to "Jewish stories" <ref>"New Light on the Story of Banu Qurayza and the Jews of Medina", W.N Arafat 2001 p. 100-107</ref>.<br />
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Modern scholarship has cast much more serious doubts on the scholarship of Islamic scholars working in the 8th century (2nd Islamic century) such as ibn Ishaq. As Fred Donner points out, one of the earliest documents we have from the nascent proto-Islamic movement is the ''Constitution of Medina'' صحيفة مدينة also known as the Ummah Document or صحيفة الأمة. This remarkable document, preserved by the Islamic historian [[Al-Tabari]], lays out a compact for the "believers" of Medina, an "ummah" or national community that includes the Jews as "believers" on the same level as the Arab believers. Fred Donner believes this document actually points to an early, occulted history of Islam in which Arab monotheists joined with Jews into one "ummah" under the command of Muhammad. Troublingly for the historical narrative, this document makes mention of many different Jewish tribes, but the main 3 tribes of the sira, the Banu Qurayza, the Banu Qaynuqaa', and the Banu Nadir are conspicuously absent. It is in fact the absence of these tribes which convinces scholars that the document must be very old despite being preserved only in the 9th-century works of Tabari, since a younger document would presumably would have been changed to agree with the established historical narrative. Donner mentions that many early 7th century mosques do not include the qibla facing towards Mecca, and concludes that this story of the massacre of the Banu Qurayzahmay have been invented or embellished in order to explain a much later break between the Jewish and Muslim communities <ref>Muhammad and the Believers: At the Orgins of Islam, Fred Donner, Harvard University Press 2010, p. 72-73</ref>.<br />
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Patricia Cronner and Michael Cook in their groundbreaking work ''Hagarism'' likewise report on an Armenian historian writing in the 7th century known as pseudo-Sabeous. This historian imputes the Arab invasions to a confederation of Jews and Arabs led by Muhammad himself, contradicting the Islamic narrative that Muhammad died before the invasion of Palestine and the Middle East. Pseudo-Sebeos likewise imputes to the Arabs and Jews a shared monotheism and brotherhood through their ancestry to Abraham and his wife Hagar <ref>Hagarism: Making of the Islamic World, Patricia Crone and Michael Cook, Cambridge University Press 1977, p. 6-8</ref>. If this account is to be believed, there could not have been any great massacre of the Jews by Muhammad as we has working with them when he invaded Palestine. Stephen Shoemaker in his work ''The Death of a Prophet'' adds further evidence to thesis of Crone and Cook, marshaling evidence from a wide variety of sources, almost all of which predate the first Islamic sources, that Muhammad himself was actually the leader of the believers when they entered Palestine and he died only after its conquest. In particular he calls attention to a Jewish apocalypse from the 7th century, the Secrets of Rabbi ben Shim'on, which seems to paint Muhammad as the redeemer of the Jews from the oppression of the Romans in the Holy Land. If this is to be believed, and this source predates every Islamic source we have, the massacre of the Banu Qurayzahcould not have taken place, since Muhammad, the leader of the invasion of Palestine, was seen as a savior of the Jewish people <ref>The Death of a Prophet, Stephen Shoemaker, University of Pennsylvania Press 2012, p. 27-33</ref>. This would seem to indicate that the break between the Muslims and the Jews took place after his death, and would indicate that stories such as the massacre of the Banu Qurayzahwere fabricated in order to "back date" the break with the Jews to the prophet's own lifetime.<br />
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==See Also==<br />
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*[[List of Killings Ordered or Supported by Muhammad]]<br />
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==External Links==<br />
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*[http://www.answering-islam.org/Muhammad/Jews/BQurayza/index.html What really happened to the Banu] ''- Collection of articles from Answering Islam''<br />
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*[https://www.call-to-monotheism.com/rebuttal_to_answering_islam_s_article__the_bani_quraytha_jews__traitors_or_betrayed_ Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?] - ''Muslim Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?"''<br />
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*[{{Reference archive|1=http://www.andrewbostom.org/loj//content/view/38/27/|2=2012-06-10}} Muhammad, the QurayzahMassacre, and PBS] ''- Andrew G. Bostom, FrontPageMagazine''<br />
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*[{{Reference archive|1=http://www.americanthinker.com/2006/02/muhammad_and_massacre_of_the_q.html|2=2012-06-10}} Muhammad and Massacre of the QurayzahJews] ''- James Arlandson, American Thinker''<br />
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*[{{Reference archive|1=http://www.kister.huji.ac.il/sites/default/files/banu_qurayza.pdf|2=2012-06-10}} Massacre of the Banū Qurayẓa: A Re-Examination of a Tradition] ''- M. J. Kister, Jerusalem Studies in Arabic and Islam 8 (1986): 61-96''<br />
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==References==<br />
{{reflist}}<br />
[[Category:Muhammad]]<br />
[[Category:People of the Book]]<br />
[[Category:Jihad]]<br />
[[Category:Islamic History]]<br />
[[Category:Sirah]]<br />
[[Category:Sacred history]]</div>SOShttps://wikiislamica.net/index.php?title=Le_Massacre_des_Banu_Qurayza&diff=137968Le Massacre des Banu Qurayza2024-03-02T16:25:33Z<p>SOS: /* Les récits selon le tafsir */</p>
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{{QualityScore|Lead=4|Structure=4|Content=4|Language=4|References=4}}[[File:Banu qurayza massacre.jpg|175px|right|thumb|''Détail d'une peinture miniature : Le Prophète, Ali, et ses compagnons lors du massacre des prisonniers de la tribu Juive des Banu Qurayza, illustration d'un texte du XIXe siècle de Muhammad Rafi Bazil.]]Selon les sources islamiques traditionnelles, en 627 après J.-C., à la suite de la [[Bataille de la Tranchée]] et de la trahison des Musulmans par la tribu juive des Banu Qurayza, les Musulmans, sous le commandement militaire direct du prophète [[Muhammad]], ont assiégé le camp des Banu Qurayza. Après un siège d'environ 2 semaines, selon les sources, les Juifs des Banu Qurayza se sont rendus et ont confié leur sort à un intermédiaire de confiance des Musulmans de la tribu des 'Aws, Sa'd ibn Mu'adh. Cependant, Sa'd ibn Mu'adh, affirmant suivre la loi de la Torah elle-même, a conseillé à Muhammad de massacrer les hommes de la tribu et de vendre les femmes et les enfants comme esclaves. Muhammad a suivi ce conseil et, par conséquent, entre 400 et 900 prisonniers de la tribu, incluant des enfants montrant des signes de puberté, ont été abattus, beaucoup devant leur famille, et le reste de la tribu a été vendu en esclavage. L'événement est bien attesté dans la tradition historique islamique et a servi de base à de multiples décisions tout au long de l'histoire concernant le traitement des non-Musulmans capturés par les forces militaires Musulmanes.<br />
==Contexte==<br />
Selon ibn Ishaq, les raids agressifs constants et la propension à la guerre de Muhammad avaient poussé les Mecquois, en alliance avec les tribus juives que Muhammad avait expulsées de Yathrib et la tribu arabe du nord, les Ghatafan, à mettre fin à ce prédicateur et à son mouvement une fois pour toutes. Les trois tribus juives originelles de Médine, les Banu Nadir, les Banu Qaynuqa et les Banu Qurayza, avaient vu leur nombre diminuer à une seule car Muhammad avait expulsé les Banu Nadir et les Banu Qaynuqa de Médine pour des prétextes différents. Pendant ce temps, leurs biens, y compris leurs précieux palmiers, avaient été saisis par Muhammad et les Musulmans. Avec les Mecquois et les Ghatafan, les tribus juives exilées de Médine avaient formé une alliance et rassemblé une armée dont les effectifs sont donnés dans la Sira comme étant d'environ 10 000 hommes, dont plus de 600 cavaliers montés, contre très peu de cavalerie pour les Musulmans, et 7 000 hommes plus puissants que l'armée qui avait vaincu Muhammad et les Musulmans à Uhud. A cette époque, Muhammad ne pouvait compter que sur une force d'environ 3 000 hommes. Muhammad a reçu la nouvelle de leur avance et a commencé à prendre des dispositions. Un compagnon perse du Prophète nommé Salman, apparemment un vétéran des nombreuses guerres opposant les Sassanides face aux Romains, a conseillé que lorsqu'on était confronté à un grand nombre de cavaliers ennemis comme ceux que possédaient les Juifs confédérés et les Mecquois, une bonne stratégie était de creuser une tranchée défensive. Il a été décidé de poursuivre cette stratégie <ref>Martin Lings Muhammad: His Life Based on the Earliest Sources Inner Traditions 2006, pages 222-223</ref>. Les Banu Qurayza n’ont pas fourni d'hommes pour aider, mais ont donné des outils de retranchement et la stratégie des Musulmans a reposé sur les Banu Qurayza, dont le fort se trouvait à l'arrière des défenses Musulmanes, ne rompant pas leur alliance avec Muhammad et ne se joignant pas aux confédérés. La stratégie de la tranchée a fonctionné pour remporter la bataille contre les Mecquois et leurs alliés, et les confédérés ont été repoussés sans beaucoup de pertes pour les Musulmans, mais cela n’a pas mis fin aux combats.<br />
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==Le récit selon la Sira==<br />
La série d'événements menant à la destruction des Banu Qurayza a commencé lors de la Bataille de la Tranchée. Incapables de briser les défenses des Musulmans Médinois, les Mecquois ont envoyé un émissaire de leurs alliés juifs, "l'ennemi d'Allah, Huyayy ibn Akhtab An-Nadri" <ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (traducteur), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh Oxford Universite Press 2005, p.453</ref>, aux Banu Qurayza dans le but de solliciter leur aide et de mettre fin à l'impasse en attaquant Muhammad et les Musulmans à l'arrière de leurs défenses. Selon Ibn Ishaq, initialement, le chef des Banu Qurayza, Ka'b ibn Asad al-Qurayzi, n’a même pas permis à Huyayy ibn Akhtab d'entrer dans le camp, mais a été incité à le faire suite à l'accusation de Huyayy selon laquelle ibn Ka'b ne voulait pas partager sa nourriture. Ibn Ishaq ne précise pas comment il sait cela, mais il affirme que la négociation a échoué en raison de l'insistance des Qurayza pour que les Mecquois offrent des otages afin de garantir qu'ils ne quitteraient pas le champ de bataille tant que Muhammad ne serait pas vaincu (bien qu'ils ont effectivement quitté le champ sans avoir vaincu Muhammad). Selon Ibn Ishaq, les Banu Qurayza, après de nombreux "plaidoyers", ont seulement accepté de ne pas aider les Musulmans ni d’entraver ou de combattre les confédérés. Ibn Ishaq présente comme preuve de la perfidie des Banu Qurayza une chaîne d'Isnad de Yahya ibn ‘Abbaad ibn ‘Abdullah ibn Az-Zubayr avec une histoire selon laquelle une femme musulmane, Safiyah bint ‘AbdulMuttalib, qui a vu un éclaireur juif des Banu Qurayza reconnaître une fortification musulmane se préparer à une attaque. Elle en a informé le commandant du fort, Hassan, et lui a demandé de tuer l'éclaireur, et lorsqu'il a refusé, elle a pris un gourdin et est allé battre l'homme à mort<ref>Idem, 458</ref>. En dehors de cela, Ibn Ishaq ne présente aucune preuve que les Juifs des Banu Qurayza étaient de mèche avec les confédérés. Cependant, il relate qu'Allah a "semé la discorde" entre les confédérés et les Banu Qurayza, ce qui a conduit les Mecquois à battre en retraite sans avoir vaincu Muhammad ou a mené une attaque coordonnée contre les Musulmans avec les Banu Qurayza.<ref>Idem, 459</ref><br />
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La Bataille de la Tranchée étant remportée, Muhammad et ses hommes ont déposé leurs armes et outils de retranchement pour rentrer chez eux. Cependant, selon la Sira, Allah avait d'autres plans. L'ange [[Jibreel (Angel Gabriel)|Jibril]] est apparu à Muhammad juste après qu'il ait déposé son arme et l’a informé que la bataille n'était pas encore terminée car il fallait s’occuper du cas des Juifs des Banu Qurayza en raison de leur trahison mentionnée ci-dessus. Muhammad a informé ses hommes qu'ils ne devaient pas faire la prière de Asr avant d'atteindre le camp des Banu Qurayza, ce qui signifiait qu'il voulait qu'ils s'y rendent rapidement. Les Musulmans ont assiégé le camp pendant des périodes de durées différentes selon la source (Ibn Ishaq affirme 25 jours avant que "Allah ne jette la terreur dans leurs cœurs"). Les Banu Qurayza ont reçu l’ordre de se rendre et d'accepter l'Islam, ce qu'ils ont juré de ne jamais faire. Désespérés de leur situation, selon Ibn Ishaq, ils ont discuté de trois options : accepter l'Islam, tuer leurs femmes et leurs enfants et se lancer dans une attaque de style banzaï contre les forces musulmanes numériquement supérieures (peut-être que les commentateurs modernes l’ont ajoutée en émulation de leurs prédécesseurs religieux à Massada en Palestine), ou s’engager dans une attaque sournoise le jour du sabbat Juif. Les Juifs des Banu Qurayza ont trouvé inacceptables les options proposées.<br />
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Incapables de prendre une décision et assiégés pendant des semaines, les Banu Qurayza ont demandé à parler à Abu Lubaba, un homme de la tribu des 'Aws, leurs alliés. Abu Lubaba, interrogé sur ce que les Banu Qurayza devaient faire, leur a conseillé de se rendre au Prophète, mais en même temps il a levé la main vers son cou, indiquant qu'ils seraient massacrés <ref>Idem, 462</ref>. Après son départ, il a estimé que son action de révéler aux Banu Qurayza leur destin était une trahison envers le Prophète, et il s’est attaché à un pilier pour demander le pardon d'Allah, un acte que Muhammad a approuvé. Malgré cet avertissement, les Banu Qurayza se sont rendus aux Musulmans le jour suivant <ref>Idem, 463</ref>.<br />
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La tribu des 'Aws, alliée des Banu Qurayza au temps de la [[jahiliyyah]], a demandé miséricorde pour eux auprès du Prophète. Le Prophète, ne voulant pas causer de dissension dans ses rangs (les serments et les alliances de loyauté étaient très importants dans la société tribale arabe, car en l'absence de tribunaux et de gouvernements établis, la seule garantie de sécurité et de justice qui pouvait être obtenue était la promesse de protection des alliés en cas de meurtre, de querelles familiales ou de guerre), a confié le sort des Banu Qurayza à un ancien cheikh de confiance des 'Aws, Sa‘d ibn Mu‘adh, qui avait été mortellement blessé pendant la bataille et est mort peu de temps après le massacre des Banu Qurayza. Une fois que Sa'd ibn Mu'adh s’est assuré que les Banu Qurayza et le Prophète respecteraient son jugement, quel qu'il soit, il l’a donné sans hésitation : les hommes des Banu Qurayza devaient être exécutés jusqu'au dernier, tandis que les femmes et les enfants devaient être vendus comme esclaves. Sa'd ibn Mu‘adh a justifié cette décision en déclarant qu’elle provenait de la Torah des Juifs. Ibn Ishaq ne cite pas le verset et le chapitre de la Bible, mais cela est généralement pris comme une référence au livre du Deutéronome 20:12-14.{{Quote|Deutéronome 20:12-14|וְאִם לֹ֤א תַשְׁלִים֙ עִמָּ֔ךְ וְעָשְׂתָ֥ה עִמְּךָ֖ מִלְחָמָ֑ה וְצַרְתָּ֖ עָלֶֽיהָ וּנְתָנָ֛הּ יְהוָ֥ה אֱלֹהֶ֖יךָ בְּיָדֶ֑ךָ וְהִכִּיתָ֥ אֶת כָּל זְכוּרָ֖הּ לְפִי חָֽרֶב רַ֣ק הַ֠נָּשִׁים וְהַטַּ֨ף וְהַבְּהֵמָ֜ה וְכֹל֩ אֲשֶׁ֨ר יִהְיֶ֥ה בָעִ֛יר כָּל־ שְׁלָלָ֖הּ תָּבֹ֣ז לָ֑ךְ וְאָֽכַלְתָּ֙ אֶת שְׁלַ֣ל אֹיְבֶ֔יךָ אֲשֶׁ֥ר נָתַ֛ן יְהוָ֥ה אֱלֹהֶ֖יךָ לָֽךְ<br><br />
Si elle n'accepte pas la paix avec toi et qu'elle veuille te faire la guerre, alors tu l'assiégeras. Et après que l'Éternel, ton Dieu, l'aura livrée entre tes mains, tu en feras passer tous les mâles au fil de l'épée. Mais tu prendras pour toi les femmes, les enfants, le bétail, tout ce qui sera dans la ville, tout son butin, et tu mangeras les dépouilles de tes ennemis que l'Éternel, ton Dieu, t'aura livrés.}}<br />
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Bien que les Musulmans modernes citent ce verset pour justifier le verdict de Mu'adh, il convient de noter que ni la tradition Juive ni la tradition Chrétienne ne comprennent ce verset comme une règle générale pour la guerre, mais plutôt comme un commandement spécifique aux Juifs sous le commandement de Josué qui combattaient les peuples païens de la Terre Sainte. Il n'a généralement pas été utilisé par l'une ou l'autre religion pour justifier le genre de massacre qui a eu lieu à Médine dans d'autres contextes historiques.<br />
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Les prisonniers ainsi condamnés ont été gardés dans la maison ou le campement d'une femme musulmane d’Al-Harith de la tribu des Banu Najjar. Le matin, ils ont été conduits vers une tranchée qui avait été creusée dans le marché de la ville, et exécutés par décapitation <ref>Idem, 465</ref> . Selon la Sira d'Ibn Ishaq, une femme était parmi eux. Les autres femmes et les enfants ont été donnés comme esclaves sexuels et de travail aux Musulmans, seuls les garçons qui n'avaient pas encore atteint la puberté ont été autorisés à vivre. Selon la Sira, le butin en armes et en pillages était substantiel, mais Muhammad a quand même envoyé des femmes et des enfants pour être vendus au Najd afin d’obtenir plus de chevaux et d'armes <ref>Idem, 466</ref>. Comme c'était la coutume, Muhammad a reçu sa part du butin, y compris sa part des femmes, notamment une belle Juive nommée Rayhana dont le mari avait été décapité. Le reste a été distribué à tous les autres Musulmans, un Musulman à cheval recevant trois fois le butin d'un fantassin <ref>Idem, 466</ref>.<br />
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==Les récits selon le tafsir==<br />
Le célèbre [[Tafsir|mufassir]] [[Ibn Kathir al-Dimashqi|ibn Kathir]], s'appuyant sur ses propres sources ainsi que sur de nombreux autres commentateurs classiques, dans son commentaire sur la sourate 33 Al-Ahzab "Les Coalisés", réaffirme bon nombre de détails pertinents du récit de la Sira. En particulier, ibn Kathir interprète la dénonciation des [[People of the Book|Gens du Livre]] dans le Coran comme des Juifs perfides de la tribu des Banu Qurayza qui ont trahit le prophète.{{Quote|Tafsir d'ibn Kathir Coran, Sourate 33<br />
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|وَلِهَذَا قَالَ تَعَالَى: ﴿وَأَنزلَ الَّذِينَ ظَاهَرُوهُمْ﴾ أَيْ: عَاوَنُوا الْأَحْزَابَ وَسَاعَدُوهُمْ عَلَى حَرْبِ رَسُولِ اللَّهِ ﷺ ﴿مِنْ أَهْلِ الْكِتَابِ﴾ يَعْنِي: بَنِي قُرَيْظَةَ مِنَ الْيَهُودِ، مِنْ بَعْضِ أَسْبَاطِ بَنِي إِسْرَائِيلَ، كَانَ قَدْ نَزَلَ آبَاؤُهُمُ الْحِجَازَ قَدِيمًا، طَمَعًا فِي اتِّبَاعِ النَّبِيَّ الْأُمِّيَّ الذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ، ﴿فَلَمَّا جَاءَهُمْ مَا عَرَفُوا كَفَرُوا بِه﴾ [الْبَقَرَةِ: ٨٩] ، فَعَلَيْهِمْ لَعْنَةُ اللَّهِ.<br />
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Et c'est ainsi que le Très-Haut a dit : "Ceux qui les avaient soutenus (les confédérés) sont descendus", c'est-à-dire qu’ils ont soutenu les coalisés et les ont aidés dans la guerre contre le Messager d'Allah (que la prière d’Allah et Sa paix soient sur lui). "De la part des Gens du Livre", c’est-à-dire des Juifs de la tribu des Banu Qurayza, descendants des Enfants d'Israël, dont les ancêtres étaient autrefois venus dans la région du Hijaz, aspirant à suivre le Prophète illettré qu'ils trouvaient mentionné dans la Torah et l'Evangile. Mais quand il est venu à eux, ils ne l’ont pas reconnu et l’ont rejeté, [Al-Baqara: 89], la malédiction d'Allah a donc été sur eux.}}Il fait référence ici à la [[Surah|sourate]] 33 :{{Quote|{{Quran-range|33|26|27}}|Et Il a fait descendre de leurs forteresses ceux des gens du Livre qui les avaient soutenus [les coalisés], et Il a jeté l'effroi dans leurs cœurs; un groupe d'entre eux vous tuiez, et un groupe vous faisiez prisonniers.<br />
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Et Il vous a fait hériter leur terre, leurs demeures, leurs biens, et aussi une terre que vous n'aviez point foulée. Et Allah est Omnipotent.}}ibn Kathir confirms that it was the angels themselves who implored Muhammad not to stop fighting:{{Quote|Tafisr of ibn Kathir on Qur'an Surah 33|2=وَرَجَعَ رَسُولُ اللَّهِ ﷺ إِلَى الْمَدِينَةِ مُؤَيَّدًا مَنْصُورًا، وَوَضَعَ النَّاسُ السِّلَاحَ. فَبَيْنَمَا رَسُولُ اللَّهِ ﷺ يَغْتَسِلُ(٤) مِنْ وَعْثَاءِ تِلْكَ الْمُرَابَطَةِ فِي بَيْتِ أُمِّ سَلَمَةَ <br />
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إِذْ تَبَدَّى لَهُ جِبْرِيلُ مُعْتَجِرًا بِعِمَامَةٍ مِنْ إِسْتَبْرَقٍ، عَلَى بَغْلَةٍ عَلَيْهَا قَطِيفَةٌ [مِنْ](٥) دِيبَاجٍ، فَقَالَ: أوضَعت السِّلَاحَ يَا رَسُولَ اللَّهِ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّ الْمَلَائِكَةَ لَمْ تَضَعْ أَسْلِحَتَهَا، وَهَذَا الْآنَ رُجُوعِي مِنْ طَلَبِ الْقَوْمِ. ثُمَّ قَالَ: إِنَّ اللَّهَ يَأْمُرُكَ أَنْ تَنْهَضَ إِلَى بَنِي قُرَيْظَةَ. وَفِي رِوَايَةٍ فَقَالَ لَهُ: عذيرَك مِنْ مُقَاتِلٍ، أَوَضَعْتُمُ السِّلَاحَ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّا لَمْ نَضَعْ أَسْلِحَتَنَا بَعْدُ، انْهَضْ إِلَى هَؤُلَاءِ. قَالَ: "أَيْنَ؟ ". قَالَ: بَنِي قُرَيْظَةَ، فَإِنَّ اللَّهَ أَمَرَنِي أَنْ أُزَلْزِلَ عَلَيْهِمْ. فَنَهَضَ رَسُولُ اللَّهِ ﷺ مِنْ فَوْرِهِ، وَأَمَرَ النَّاسَ بِالْمَسِيرِ إِلَى بَنِي قُرَيْظَةَ، وَكَانَتْ عَلَى أَمْيَالٍ مِنَ الْمَدِينَةِ، وَذَلِكَ بَعْدَ صَلَاةِ الظُّهْرِ، وَقَالَ: "لَا يُصَلِّيَنَّ أَحَدٌ مِنْكُمُ الْعَصْرَ إِلَّا فِي بَنِي قُرَيْظَةَ".<br />
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the Messenger of Allah returned to Al-Madinah in triumph and the people put down their weapons. While the Messenger of Allah was washing off the dust of battle in the house of Umm Salamah, may Allah be pleased with her, Jibril, upon him be peace, came to him wearing a turban of brocade, riding on a mule on which was a cloth of silk brocade. He said, "Have you put down your weapons, O Messenger of Allah" He said, "Yes" He said, "But the angels have not put down their weapons. I have just now come back from pursuing the people." Then he said: "Allah, may He be blessed and exalted, commands you to get up and go to Banu Quraiza. According to another report, "What a fighter you are! Have you put down your weapons" He said, "Yes". He said, "But we have not put down our weapons yet, get up and go to these people." He said: "Where?" He said, "Banu Quraiza, for Allah has commanded me to shake them." So the Messenger of Allah got up immediately, and commanded the people to march towards Banu Quraiza, who were a few miles from Al-Madinah. This was after Salat Az-Zuhr. He said, No one among you should pray `Asr except at Banu Quraiza.}}Thus in the view of ibn Kathir the fate of the Banu Qurayzah was the work of their own hand, a fate approved of and commanded by heaven itself. According to ibn Kathir, there fate was exactly what ibn Ishaq had described:{{Quote| Tafsir Ibn Kathir on Surah 33|2=فَقَالَ: إِنِّي أَحْكُمُ أَنْ تُقْتَلَ مُقَاتلتهم، وتُسبْى ذُرِّيَّتُهُمْ وَأَمْوَالُهُمْ. فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: "لَقَدْ حَكَمْتَ بِحُكْمِ اللَّهِ مِنْ فَوْقِ سَبْعَةِ أَرْقِعَةٍ"(٨) . وَفِي رِوَايَةٍ: "لَقَدْ حكمتَ بِحُكْمِ المَلك". ثُمَّ أَمْرَ رَسُولِ اللَّهِ ﷺ بِالْأَخَادِيدِ فَخُدّت فِي الْأَرْضِ، وَجِيءَ بِهِمْ مُكْتَفِينَ، فَضَرَبَ أَعْنَاقَهُمْ، وَكَانُوا مَا بَيْنَ السَّبْعِمِائَةِ إِلَى الثَّمَانِمِائَةِ، وَسَبَى مَنْ لَمْ يُنبت مِنْهُمْ مَعَ النِّسَاءِ وَأَمْوَالِهِمْ(٩)<br />
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Then he (Sa'ad) said: My judgement is that their fighting-age men be killed, and their families and wealth be taken as booty. The prophet (sala allah 'aleyhi wasallam) said "You have judged with the judgement of Allah above the seven heavens." In another narration: "You have judged with the judgement of the King (Allah)." Then the Messenger of Allah commanded that ditches should be dug, so they were dug in the earth, and they were brought tied by their shoulders, and were beheaded. There were between seven hundred and eight hundred of them. The children who had not yet reached adolescence and the women were taken prisoner, and their wealth was seized.}}<br />
==Accounts in Hadiths==<br />
The hadith of Bukhari provide witness for the incidents described by Ishaq. Bukhari confirms that it was the angels who decree that the war be carried to the Banu Qurayza:{{Quote| {{Bukhari|4|52|68}}| Narrated 'Aisha: 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 Banu Qurayza. So Allah's Apostle went out towards them.}}Similiarly, he confirms that it is was Sa'ad who condemned them to their fate:{{Quote| {{Bukhari|5|58|148}}| Narrated Abu Said Al-Khudri: Some people (i.e. the Jews of Bani bin Quraiza) agreed to accept the verdict of Sad bin Muadh so the Prophet sent for him (i.e. Sad bin Muadh). He came riding a donkey, and when he approached the Mosque, the Prophet ﷺ said, "Get up for the best amongst you." or said, "Get up for your chief." Then the Prophet ﷺ said, "O Sad! These people have agreed to accept your verdict." Sad said, "I judge that their warriors should be killed and their children and women should be taken as captives." The Prophet ﷺ said, "You have given a judgment similar to Allah's Judgment (or the King's judgment)."}}Incidentally, Bukhari mentions that even though ibn Sa'd was called upon to provide a fair judgement to the Banu Qurayzahas a former ally, in fact he went to his death, caused by wounds suffered during the battle of the trench, wishing for death to the infidels:{{Quote| {{Bukhari|5|59|448}}| Sa`d was wounded on the day of Khandaq (i.e. Trench) when a man from Quraish, called Hibban bin Al-`Araqa hit him (with an arrow). The man was Hibban bin Qais from (the tribe of) Bani Mais bin 'Amir bin Lu'ai who shot an arrow at Sa`d's medial arm vein (or main artery of the arm). The Prophet (ﷺ) pitched a tent (for Sa`d) in the Mosque so that he might be near to the Prophet (ﷺ) to visit. When the Prophet returned from the (battle) of Al-Khandaq (i.e. Trench) and laid down his arms and took a bath Gabriel came to him while he (i.e. Gabriel) was shaking the dust off his head, and said, "You have laid down the arms?" By Allah, I have not laid them down. Go out to them (to attack them)." The Prophet (ﷺ) said, "Where?" Gabriel pointed towards Bani Quraiza. So Allah's Messenger (ﷺ) went to them (i.e. Banu Quraiza) (i.e. besieged them). They then surrendered to the Prophet's judgment but he directed them to Sa`d to give his verdict concerning them. Sa`d said, "I give my judgment that their warriors should be killed, their women and children should be taken as captives, and their properties distributed." Narrated Hisham: My father informed me that `Aisha said, "Sa`d said, "O Allah! You know that there is nothing more beloved to me than to fight in Your Cause against those who disbelieved Your Apostle and turned him out (of Mecca). O Allah! I think you have put to an end the fight between us and them (i.e. Quraish infidels). And if there still remains any fight with the Quraish (infidels), then keep me alive till I fight against them for Your Sake. But if you have brought the war to an end, then let this wound burst and cause my death thereby.' So blood gushed from the wound. There was a tent in the Mosque belonging to Banu Ghifar who were surprised by the blood flowing towards them. They said, 'O people of the tent! What is this thing which is coming to us from your side?' Behold! Blood was flowing profusely out of Sa`d's wound. Sa`d then died because of that."}}Bukhari also mentions the fate of the Banu Qurayza, carried out in accordance with Sa'd's judgement:{{Quote|{{bukhari|5|59|362}}, See Also: {{muslim|19|4364}}|Narrated Abd-Allah ibn Umar: Banu Nadir and Banu Qurayza 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 Banu Qaynuqa, the tribe of Abdullah bin Salam and the Jews of Bani Haritha and all the other Jews of Medina. }}Sunan Abi Dawud tells us exactly how it was determined, whether a male youth would be spared, based on whether he had had reached puberty or not:{{Quote| {{Abudawud|38|4390}}| Narrated Atiyyah al-Qurazi:<br />
<br />
<br />
<br />
I was among the captives of Banu Qurayza. 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.}}<br />
==Modern Views and Perspectives==<br />
<center><youtube>UZE1N56fswY</youtube></center>In the clip above Muslim scholar Yasir Qadhi, well respected for his degrees from the Islamic University of Medina as well as from Yale, makes the argument that Muhammad was dealing with treachery and he had taken the maximum punitive actions against it. Qadhi argues that the prophet was justified in every step and showed as much restraint as necessary, being motivated purely by concerns on statecraft and practicality, not by malice. As he says, it is possible to accuse the prophet of being "harsh" but not of acting with malice towards the Banu Qurayzahor the Jews in general, as this would not be "academically valid."<br />
<br />
Ibn Ishaq makes the same point:{{Quote| Ibn Ishaq: 683 | Then Abu Sufyan said: “O Quraish, we are not in a permanent camp; the horses and camels are dying; the Banu Qurayza have broken their word to us and we have heard disquieting reports of them. You can see the violence of the wind which leaves us neither cooking-pots, or fire, nor tents to count on. Be off, for I am going” }}Yasir Qadhi states that the punishment was "harsh" and yet it is sometimes necessary to be harsh. Yaqeen institute scholar Abu Amina Elias (Justin Parrott) makes the cases that killing the "fighting men" prisoners of the Banu Qurayzahwas an "act of self-defense" on the part of the Muslim community and cites Deuteronomy 20:12-14 to justify the actions of the Muslims, agreeing with ibn Ishaq that Sa'd was judging the Jews by their own law. He also claims that the prophet only sent his men their with arms to "defend themselves" and that the women and children of the Banu Qurayzahwere taken "into captivity" for their protection since all of their men folk had bee slaughtered <ref>"Did the Prophet commit genocide against Jews?" Faith in Allah There is no god but Allah and Muhammad is his messenger https://abuaminaelias.com/prophet-genocide-banu-qurayza/ April 8, 2013</ref>. Karen Armstrong, in her book A Short History of Islam, likewise claims "The struggle did not indicate any hostility towards Jews in general, but only towards the three rebel tribes. The Quran continued to revere Jewish prophets and to urge Muslims to respect the People of the Book."<ref>Islam:A Short History Karen Armstrong Modern Library 2002</ref><br />
<br />
These arguments are all echoes of the original arguments found in the material above. Ibn Ishaq claims that the Jews of Banu Qurayzahposed a threat to the Muslims via their betrayal and does portray Muhammad as hesitating to decide their fate. ibn Ishaq even recounts of how "harsh" the punishment was:{{Quote|{{citation|page=462 (paragraph: 686)|trans_title=The Life of Muhammad|title=Sirat Rasul Allah|author1=Ibn Ishaq|author2=Ibn Hisham|author3=al-Tabari|editor=A. Guillaume|year=1955|publisher=Oxford UP|ISBN=0196360331|location=Karachi|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n381/mode/2up}}|Apostle sent him (Abu Lubaba) to them (Banu Quraiza), and when they saw him they got up to meet him. The women and children went up to him weeping in his face, and he felt sorry for them. They said, ‘Oh Abu Lubaba, do you think that we should submit to Muhammad's judgement? He said ‘yes' and pointed with his hand to his throat signifying slaughter.}}Yet critics of these pro-Islam viewpoints have pointed out that the verse cited by modern Muslims from Deuteronomy to justify the extermination of the Banu Qurayzahyet in fact this is not how the verse has been viewed in traditional Christian or especially Jewish scholarship. According to Jewish doctrine, these verses were revealed to him before the Israelites entered the Holy Land, specifically instructing them on how to deal with the people living there <ref>"Muhammad’s atrocity against the Qurayza Jews" James M. Arlandson Answering Islam https://www.answering-islam.org/Authors/Arlandson/qurayza_jews.htm</ref>. Morever, the claim that there was no apparent animus towards the Jews of Banu Qurayzahon the part of Muhammad is contradicted by ibn Ishaq's account:{{Quote|Ibn Ishaq: 684 | "When the apostle approached their forts he (Muhammad) said: "You brothers of monkeys.., has god disgraced you and brought his vengeance upon you?"<br />
<br />
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Banu Qurayza replied: "O Abul Qasim (Muhammad), you are not a barbarous person" }}In mocking them as apes, Muhammad is here echoing the Qur'an, which claims that (some) Jews were turned into apes for violating the sabbath (Qur'an 50:60).<br />
Jewish anti-jihad scholar Andrew Bostrom points out that Muhammad took one of the most beautiful Jewish women of the Banu Qurayza, Rayhanah, as his wife and that the Muslims benefited handsomely from the destruction of this tribe, so self-defense was clearly not the only concern. <ref>"Muhammad, the Qurayza Massacre, and PBS" Andrew Bostom The Legacy of Jihad 10 June 2012, Archived https://www.webcitation.org/query?url=http://www.andrewbostom.org/loj//content/view/38/27/&date=2012-06-10</ref>. Abu Amina Elias's view that the Muslims took such women and children as Rayhana captive simply for their protection also cannot be true, as ibn Ishaq recounts that some of them were taken to the far-off region of the Najd to be sold for weapons and horses. Yasir Qadhi himself points out that the Banu Qurayzahwere offered freedom to live on were they to accept Islam, and according to the sira only their hard, petulant hearts which rejected Muhammad despite knowing he was a prophet of the Lord prevented them from allowing themselves to be saved by conversion to Islam. So clearly, at least in the eyes of the sirah, their Jewish religion did, in fact, have something to do with the pitilessness with which Muhammad dealt with them, going against Qadhi's point that the prophet acted without malice or religious animus according to the sources we have. Bukhari also mentions that the prophet commanded his men to abuse the Banu Qurayzahwith poetry, which was in ancient Arab times one of the premier ways of promoting enmity with an enemy (Muhammad ordered poets who did this to him to be killed):{{Quote| {{Bukhari|5|59|449}}|Narrated Al-Bara: "On the day of Qurayza’s (besiege), Allah's Apostle said to Hassan bin Thabit, 'Abuse them (with your poems), and Gabriel is with you" }}<br />
==Problems with the Traditional Narrative==<br />
The narrative of the Banu Qurayzahis an accepted part of Islamic law, and multiple Islamic jurists have cited it, including when ruling that certain populations of Jews and other non-believers be massacred. As such there is no question amongst orthodox Muslims that it happened <ref>"Extended Interview: The legacy of Islamic Antisemetism" Andrew Bostom andrewbostom.org 13 June 2008</ref>. Yet the historiography of the subject is not without its own problems.<br />
<br />
Within the Islamic tradition, ibn Ishaq was frequently criticized for giving too much weight to Jewish stories and being biased in general in his retellings of certain events. Malik ibn Anas accusses ibn Ishaq of being a "liar" for listening to "Jewish stories" <ref>"New Light on the Story of Banu Qurayza and the Jews of Medina", W.N Arafat 2001 p. 100-107</ref>.<br />
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Modern scholarship has cast much more serious doubts on the scholarship of Islamic scholars working in the 8th century (2nd Islamic century) such as ibn Ishaq. As Fred Donner points out, one of the earliest documents we have from the nascent proto-Islamic movement is the ''Constitution of Medina'' صحيفة مدينة also known as the Ummah Document or صحيفة الأمة. This remarkable document, preserved by the Islamic historian [[Al-Tabari]], lays out a compact for the "believers" of Medina, an "ummah" or national community that includes the Jews as "believers" on the same level as the Arab believers. Fred Donner believes this document actually points to an early, occulted history of Islam in which Arab monotheists joined with Jews into one "ummah" under the command of Muhammad. Troublingly for the historical narrative, this document makes mention of many different Jewish tribes, but the main 3 tribes of the sira, the Banu Qurayza, the Banu Qaynuqaa', and the Banu Nadir are conspicuously absent. It is in fact the absence of these tribes which convinces scholars that the document must be very old despite being preserved only in the 9th-century works of Tabari, since a younger document would presumably would have been changed to agree with the established historical narrative. Donner mentions that many early 7th century mosques do not include the qibla facing towards Mecca, and concludes that this story of the massacre of the Banu Qurayzahmay have been invented or embellished in order to explain a much later break between the Jewish and Muslim communities <ref>Muhammad and the Believers: At the Orgins of Islam, Fred Donner, Harvard University Press 2010, p. 72-73</ref>.<br />
<br />
Patricia Cronner and Michael Cook in their groundbreaking work ''Hagarism'' likewise report on an Armenian historian writing in the 7th century known as pseudo-Sabeous. This historian imputes the Arab invasions to a confederation of Jews and Arabs led by Muhammad himself, contradicting the Islamic narrative that Muhammad died before the invasion of Palestine and the Middle East. Pseudo-Sebeos likewise imputes to the Arabs and Jews a shared monotheism and brotherhood through their ancestry to Abraham and his wife Hagar <ref>Hagarism: Making of the Islamic World, Patricia Crone and Michael Cook, Cambridge University Press 1977, p. 6-8</ref>. If this account is to be believed, there could not have been any great massacre of the Jews by Muhammad as we has working with them when he invaded Palestine. Stephen Shoemaker in his work ''The Death of a Prophet'' adds further evidence to thesis of Crone and Cook, marshaling evidence from a wide variety of sources, almost all of which predate the first Islamic sources, that Muhammad himself was actually the leader of the believers when they entered Palestine and he died only after its conquest. In particular he calls attention to a Jewish apocalypse from the 7th century, the Secrets of Rabbi ben Shim'on, which seems to paint Muhammad as the redeemer of the Jews from the oppression of the Romans in the Holy Land. If this is to be believed, and this source predates every Islamic source we have, the massacre of the Banu Qurayzahcould not have taken place, since Muhammad, the leader of the invasion of Palestine, was seen as a savior of the Jewish people <ref>The Death of a Prophet, Stephen Shoemaker, University of Pennsylvania Press 2012, p. 27-33</ref>. This would seem to indicate that the break between the Muslims and the Jews took place after his death, and would indicate that stories such as the massacre of the Banu Qurayzahwere fabricated in order to "back date" the break with the Jews to the prophet's own lifetime.<br />
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==See Also==<br />
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*[[List of Killings Ordered or Supported by Muhammad]]<br />
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==External Links==<br />
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*[http://www.answering-islam.org/Muhammad/Jews/BQurayza/index.html What really happened to the Banu] ''- Collection of articles from Answering Islam''<br />
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*[https://www.call-to-monotheism.com/rebuttal_to_answering_islam_s_article__the_bani_quraytha_jews__traitors_or_betrayed_ Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?] - ''Muslim Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?"''<br />
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*[{{Reference archive|1=http://www.andrewbostom.org/loj//content/view/38/27/|2=2012-06-10}} Muhammad, the QurayzahMassacre, and PBS] ''- Andrew G. Bostom, FrontPageMagazine''<br />
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*[{{Reference archive|1=http://www.americanthinker.com/2006/02/muhammad_and_massacre_of_the_q.html|2=2012-06-10}} Muhammad and Massacre of the QurayzahJews] ''- James Arlandson, American Thinker''<br />
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*[{{Reference archive|1=http://www.kister.huji.ac.il/sites/default/files/banu_qurayza.pdf|2=2012-06-10}} Massacre of the Banū Qurayẓa: A Re-Examination of a Tradition] ''- M. J. Kister, Jerusalem Studies in Arabic and Islam 8 (1986): 61-96''<br />
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==References==<br />
{{reflist}}<br />
[[Category:Muhammad]]<br />
[[Category:People of the Book]]<br />
[[Category:Jihad]]<br />
[[Category:Islamic History]]<br />
[[Category:Sirah]]<br />
[[Category:Sacred history]]</div>SOShttps://wikiislamica.net/index.php?title=Le_Massacre_des_Banu_Qurayza&diff=137967Le Massacre des Banu Qurayza2024-03-02T13:34:51Z<p>SOS: /* Contexte */</p>
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{{QualityScore|Lead=4|Structure=4|Content=4|Language=4|References=4}}[[File:Banu qurayza massacre.jpg|175px|right|thumb|''Détail d'une peinture miniature : Le Prophète, Ali, et ses compagnons lors du massacre des prisonniers de la tribu Juive des Banu Qurayza, illustration d'un texte du XIXe siècle de Muhammad Rafi Bazil.]]Selon les sources islamiques traditionnelles, en 627 après J.-C., à la suite de la [[Bataille de la Tranchée]] et de la trahison des Musulmans par la tribu juive des Banu Qurayza, les Musulmans, sous le commandement militaire direct du prophète [[Muhammad]], ont assiégé le camp des Banu Qurayza. Après un siège d'environ 2 semaines, selon les sources, les Juifs des Banu Qurayza se sont rendus et ont confié leur sort à un intermédiaire de confiance des Musulmans de la tribu des 'Aws, Sa'd ibn Mu'adh. Cependant, Sa'd ibn Mu'adh, affirmant suivre la loi de la Torah elle-même, a conseillé à Muhammad de massacrer les hommes de la tribu et de vendre les femmes et les enfants comme esclaves. Muhammad a suivi ce conseil et, par conséquent, entre 400 et 900 prisonniers de la tribu, incluant des enfants montrant des signes de puberté, ont été abattus, beaucoup devant leur famille, et le reste de la tribu a été vendu en esclavage. L'événement est bien attesté dans la tradition historique islamique et a servi de base à de multiples décisions tout au long de l'histoire concernant le traitement des non-Musulmans capturés par les forces militaires Musulmanes.<br />
==Contexte==<br />
Selon ibn Ishaq, les raids agressifs constants et la propension à la guerre de Muhammad avaient poussé les Mecquois, en alliance avec les tribus juives que Muhammad avait expulsées de Yathrib et la tribu arabe du nord, les Ghatafan, à mettre fin à ce prédicateur et à son mouvement une fois pour toutes. Les trois tribus juives originelles de Médine, les Banu Nadir, les Banu Qaynuqa et les Banu Qurayza, avaient vu leur nombre diminuer à une seule car Muhammad avait expulsé les Banu Nadir et les Banu Qaynuqa de Médine pour des prétextes différents. Pendant ce temps, leurs biens, y compris leurs précieux palmiers, avaient été saisis par Muhammad et les Musulmans. Avec les Mecquois et les Ghatafan, les tribus juives exilées de Médine avaient formé une alliance et rassemblé une armée dont les effectifs sont donnés dans la Sira comme étant d'environ 10 000 hommes, dont plus de 600 cavaliers montés, contre très peu de cavalerie pour les Musulmans, et 7 000 hommes plus puissants que l'armée qui avait vaincu Muhammad et les Musulmans à Uhud. A cette époque, Muhammad ne pouvait compter que sur une force d'environ 3 000 hommes. Muhammad a reçu la nouvelle de leur avance et a commencé à prendre des dispositions. Un compagnon perse du Prophète nommé Salman, apparemment un vétéran des nombreuses guerres opposant les Sassanides face aux Romains, a conseillé que lorsqu'on était confronté à un grand nombre de cavaliers ennemis comme ceux que possédaient les Juifs confédérés et les Mecquois, une bonne stratégie était de creuser une tranchée défensive. Il a été décidé de poursuivre cette stratégie <ref>Martin Lings Muhammad: His Life Based on the Earliest Sources Inner Traditions 2006, pages 222-223</ref>. Les Banu Qurayza n’ont pas fourni d'hommes pour aider, mais ont donné des outils de retranchement et la stratégie des Musulmans a reposé sur les Banu Qurayza, dont le fort se trouvait à l'arrière des défenses Musulmanes, ne rompant pas leur alliance avec Muhammad et ne se joignant pas aux confédérés. La stratégie de la tranchée a fonctionné pour remporter la bataille contre les Mecquois et leurs alliés, et les confédérés ont été repoussés sans beaucoup de pertes pour les Musulmans, mais cela n’a pas mis fin aux combats.<br />
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==Le récit selon la Sira==<br />
La série d'événements menant à la destruction des Banu Qurayza a commencé lors de la Bataille de la Tranchée. Incapables de briser les défenses des Musulmans Médinois, les Mecquois ont envoyé un émissaire de leurs alliés juifs, "l'ennemi d'Allah, Huyayy ibn Akhtab An-Nadri" <ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (traducteur), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh Oxford Universite Press 2005, p.453</ref>, aux Banu Qurayza dans le but de solliciter leur aide et de mettre fin à l'impasse en attaquant Muhammad et les Musulmans à l'arrière de leurs défenses. Selon Ibn Ishaq, initialement, le chef des Banu Qurayza, Ka'b ibn Asad al-Qurayzi, n’a même pas permis à Huyayy ibn Akhtab d'entrer dans le camp, mais a été incité à le faire suite à l'accusation de Huyayy selon laquelle ibn Ka'b ne voulait pas partager sa nourriture. Ibn Ishaq ne précise pas comment il sait cela, mais il affirme que la négociation a échoué en raison de l'insistance des Qurayza pour que les Mecquois offrent des otages afin de garantir qu'ils ne quitteraient pas le champ de bataille tant que Muhammad ne serait pas vaincu (bien qu'ils ont effectivement quitté le champ sans avoir vaincu Muhammad). Selon Ibn Ishaq, les Banu Qurayza, après de nombreux "plaidoyers", ont seulement accepté de ne pas aider les Musulmans ni d’entraver ou de combattre les confédérés. Ibn Ishaq présente comme preuve de la perfidie des Banu Qurayza une chaîne d'Isnad de Yahya ibn ‘Abbaad ibn ‘Abdullah ibn Az-Zubayr avec une histoire selon laquelle une femme musulmane, Safiyah bint ‘AbdulMuttalib, qui a vu un éclaireur juif des Banu Qurayza reconnaître une fortification musulmane se préparer à une attaque. Elle en a informé le commandant du fort, Hassan, et lui a demandé de tuer l'éclaireur, et lorsqu'il a refusé, elle a pris un gourdin et est allé battre l'homme à mort<ref>Idem, 458</ref>. En dehors de cela, Ibn Ishaq ne présente aucune preuve que les Juifs des Banu Qurayza étaient de mèche avec les confédérés. Cependant, il relate qu'Allah a "semé la discorde" entre les confédérés et les Banu Qurayza, ce qui a conduit les Mecquois à battre en retraite sans avoir vaincu Muhammad ou a mené une attaque coordonnée contre les Musulmans avec les Banu Qurayza.<ref>Idem, 459</ref><br />
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La Bataille de la Tranchée étant remportée, Muhammad et ses hommes ont déposé leurs armes et outils de retranchement pour rentrer chez eux. Cependant, selon la Sira, Allah avait d'autres plans. L'ange [[Jibreel (Angel Gabriel)|Jibril]] est apparu à Muhammad juste après qu'il ait déposé son arme et l’a informé que la bataille n'était pas encore terminée car il fallait s’occuper du cas des Juifs des Banu Qurayza en raison de leur trahison mentionnée ci-dessus. Muhammad a informé ses hommes qu'ils ne devaient pas faire la prière de Asr avant d'atteindre le camp des Banu Qurayza, ce qui signifiait qu'il voulait qu'ils s'y rendent rapidement. Les Musulmans ont assiégé le camp pendant des périodes de durées différentes selon la source (Ibn Ishaq affirme 25 jours avant que "Allah ne jette la terreur dans leurs cœurs"). Les Banu Qurayza ont reçu l’ordre de se rendre et d'accepter l'Islam, ce qu'ils ont juré de ne jamais faire. Désespérés de leur situation, selon Ibn Ishaq, ils ont discuté de trois options : accepter l'Islam, tuer leurs femmes et leurs enfants et se lancer dans une attaque de style banzaï contre les forces musulmanes numériquement supérieures (peut-être que les commentateurs modernes l’ont ajoutée en émulation de leurs prédécesseurs religieux à Massada en Palestine), ou s’engager dans une attaque sournoise le jour du sabbat Juif. Les Juifs des Banu Qurayza ont trouvé inacceptables les options proposées.<br />
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Incapables de prendre une décision et assiégés pendant des semaines, les Banu Qurayza ont demandé à parler à Abu Lubaba, un homme de la tribu des 'Aws, leurs alliés. Abu Lubaba, interrogé sur ce que les Banu Qurayza devaient faire, leur a conseillé de se rendre au Prophète, mais en même temps il a levé la main vers son cou, indiquant qu'ils seraient massacrés <ref>Idem, 462</ref>. Après son départ, il a estimé que son action de révéler aux Banu Qurayza leur destin était une trahison envers le Prophète, et il s’est attaché à un pilier pour demander le pardon d'Allah, un acte que Muhammad a approuvé. Malgré cet avertissement, les Banu Qurayza se sont rendus aux Musulmans le jour suivant <ref>Idem, 463</ref>.<br />
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La tribu des 'Aws, alliée des Banu Qurayza au temps de la [[jahiliyyah]], a demandé miséricorde pour eux auprès du Prophète. Le Prophète, ne voulant pas causer de dissension dans ses rangs (les serments et les alliances de loyauté étaient très importants dans la société tribale arabe, car en l'absence de tribunaux et de gouvernements établis, la seule garantie de sécurité et de justice qui pouvait être obtenue était la promesse de protection des alliés en cas de meurtre, de querelles familiales ou de guerre), a confié le sort des Banu Qurayza à un ancien cheikh de confiance des 'Aws, Sa‘d ibn Mu‘adh, qui avait été mortellement blessé pendant la bataille et est mort peu de temps après le massacre des Banu Qurayza. Une fois que Sa'd ibn Mu'adh s’est assuré que les Banu Qurayza et le Prophète respecteraient son jugement, quel qu'il soit, il l’a donné sans hésitation : les hommes des Banu Qurayza devaient être exécutés jusqu'au dernier, tandis que les femmes et les enfants devaient être vendus comme esclaves. Sa'd ibn Mu‘adh a justifié cette décision en déclarant qu’elle provenait de la Torah des Juifs. Ibn Ishaq ne cite pas le verset et le chapitre de la Bible, mais cela est généralement pris comme une référence au livre du Deutéronome 20:12-14.{{Quote|Deutéronome 20:12-14|וְאִם לֹ֤א תַשְׁלִים֙ עִמָּ֔ךְ וְעָשְׂתָ֥ה עִמְּךָ֖ מִלְחָמָ֑ה וְצַרְתָּ֖ עָלֶֽיהָ וּנְתָנָ֛הּ יְהוָ֥ה אֱלֹהֶ֖יךָ בְּיָדֶ֑ךָ וְהִכִּיתָ֥ אֶת כָּל זְכוּרָ֖הּ לְפִי חָֽרֶב רַ֣ק הַ֠נָּשִׁים וְהַטַּ֨ף וְהַבְּהֵמָ֜ה וְכֹל֩ אֲשֶׁ֨ר יִהְיֶ֥ה בָעִ֛יר כָּל־ שְׁלָלָ֖הּ תָּבֹ֣ז לָ֑ךְ וְאָֽכַלְתָּ֙ אֶת שְׁלַ֣ל אֹיְבֶ֔יךָ אֲשֶׁ֥ר נָתַ֛ן יְהוָ֥ה אֱלֹהֶ֖יךָ לָֽךְ<br><br />
Si elle n'accepte pas la paix avec toi et qu'elle veuille te faire la guerre, alors tu l'assiégeras. Et après que l'Éternel, ton Dieu, l'aura livrée entre tes mains, tu en feras passer tous les mâles au fil de l'épée. Mais tu prendras pour toi les femmes, les enfants, le bétail, tout ce qui sera dans la ville, tout son butin, et tu mangeras les dépouilles de tes ennemis que l'Éternel, ton Dieu, t'aura livrés.}}<br />
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Bien que les Musulmans modernes citent ce verset pour justifier le verdict de Mu'adh, il convient de noter que ni la tradition Juive ni la tradition Chrétienne ne comprennent ce verset comme une règle générale pour la guerre, mais plutôt comme un commandement spécifique aux Juifs sous le commandement de Josué qui combattaient les peuples païens de la Terre Sainte. Il n'a généralement pas été utilisé par l'une ou l'autre religion pour justifier le genre de massacre qui a eu lieu à Médine dans d'autres contextes historiques.<br />
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Les prisonniers ainsi condamnés ont été gardés dans la maison ou le campement d'une femme musulmane d’Al-Harith de la tribu des Banu Najjar. Le matin, ils ont été conduits vers une tranchée qui avait été creusée dans le marché de la ville, et exécutés par décapitation <ref>Idem, 465</ref> . Selon la Sira d'Ibn Ishaq, une femme était parmi eux. Les autres femmes et les enfants ont été donnés comme esclaves sexuels et de travail aux Musulmans, seuls les garçons qui n'avaient pas encore atteint la puberté ont été autorisés à vivre. Selon la Sira, le butin en armes et en pillages était substantiel, mais Muhammad a quand même envoyé des femmes et des enfants pour être vendus au Najd afin d’obtenir plus de chevaux et d'armes <ref>Idem, 466</ref>. Comme c'était la coutume, Muhammad a reçu sa part du butin, y compris sa part des femmes, notamment une belle Juive nommée Rayhana dont le mari avait été décapité. Le reste a été distribué à tous les autres Musulmans, un Musulman à cheval recevant trois fois le butin d'un fantassin <ref>Idem, 466</ref>.<br />
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==Les récits selon le tafsir==<br />
The famed [[tafsir|mufassir]] [[ibn Kathir]], drawing upon his own sources as well as many other classical commentators, in his commentary on sura 33 Al-Ahzab الأحزاب "The Confederates" reaffirms many of the pertinent details from the sira narrative. In particular, ibn Kathir reads into the Quran's denouncement of the [[people of the book]] the perfidious Jews of the tribe of Banu Qurayzah and their betrayal of the prophet:{{Quote|Tafsir of ibn Kathir Qur'an Surah 33<br />
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|وَلِهَذَا قَالَ تَعَالَى: ﴿وَأَنزلَ الَّذِينَ ظَاهَرُوهُمْ﴾ أَيْ: عَاوَنُوا الْأَحْزَابَ وَسَاعَدُوهُمْ عَلَى حَرْبِ رَسُولِ اللَّهِ ﷺ ﴿مِنْ أَهْلِ الْكِتَابِ﴾ يَعْنِي: بَنِي قُرَيْظَةَ مِنَ الْيَهُودِ، مِنْ بَعْضِ أَسْبَاطِ بَنِي إِسْرَائِيلَ، كَانَ قَدْ نَزَلَ آبَاؤُهُمُ الْحِجَازَ قَدِيمًا، طَمَعًا فِي اتِّبَاعِ النَّبِيَّ الْأُمِّيَّ الذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ، ﴿فَلَمَّا جَاءَهُمْ مَا عَرَفُوا كَفَرُوا بِه﴾ [الْبَقَرَةِ: ٨٩] ، فَعَلَيْهِمْ لَعْنَةُ اللَّهِ.<br />
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For thus the most-High said "Those how had backed them (the confederates) came down" meaning: they assisted the confederates and helped them to make war on the Apostle of God (sala allah 'aleyhi wasallam). "From the people of<br />
the book" that is to say the Banu Qurayza of the Jews, descendants of the sons of Israel, who had come down to the Hijaz in olden times, doing so (aiding the Meccans) greedily against the followers of the illiterate prophet (Muhammad) whom they found written about in the Torah and the Gospel "when he came to them they did not know him and disbelieved in him" (surah al-baqarah 89) }}He refers here to [[Surah]] 33:{{Quote|{{Quran-range|33|26|27}}| And He brought those of the People of the Scripture who supported them down from their strongholds, and cast panic into their hearts. Some ye slew and ye made captive some.<br />
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And He caused you to inherit their land and their houses and their wealth, and land ye have not trodden. Allah is Able to do all things }}ibn Kathir confirms that it was the angels themselves who implored Muhammad not to stop fighting:{{Quote|Tafisr of ibn Kathir on Qur'an Surah 33|2=وَرَجَعَ رَسُولُ اللَّهِ ﷺ إِلَى الْمَدِينَةِ مُؤَيَّدًا مَنْصُورًا، وَوَضَعَ النَّاسُ السِّلَاحَ. فَبَيْنَمَا رَسُولُ اللَّهِ ﷺ يَغْتَسِلُ(٤) مِنْ وَعْثَاءِ تِلْكَ الْمُرَابَطَةِ فِي بَيْتِ أُمِّ سَلَمَةَ <br />
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إِذْ تَبَدَّى لَهُ جِبْرِيلُ مُعْتَجِرًا بِعِمَامَةٍ مِنْ إِسْتَبْرَقٍ، عَلَى بَغْلَةٍ عَلَيْهَا قَطِيفَةٌ [مِنْ](٥) دِيبَاجٍ، فَقَالَ: أوضَعت السِّلَاحَ يَا رَسُولَ اللَّهِ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّ الْمَلَائِكَةَ لَمْ تَضَعْ أَسْلِحَتَهَا، وَهَذَا الْآنَ رُجُوعِي مِنْ طَلَبِ الْقَوْمِ. ثُمَّ قَالَ: إِنَّ اللَّهَ يَأْمُرُكَ أَنْ تَنْهَضَ إِلَى بَنِي قُرَيْظَةَ. وَفِي رِوَايَةٍ فَقَالَ لَهُ: عذيرَك مِنْ مُقَاتِلٍ، أَوَضَعْتُمُ السِّلَاحَ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّا لَمْ نَضَعْ أَسْلِحَتَنَا بَعْدُ، انْهَضْ إِلَى هَؤُلَاءِ. قَالَ: "أَيْنَ؟ ". قَالَ: بَنِي قُرَيْظَةَ، فَإِنَّ اللَّهَ أَمَرَنِي أَنْ أُزَلْزِلَ عَلَيْهِمْ. فَنَهَضَ رَسُولُ اللَّهِ ﷺ مِنْ فَوْرِهِ، وَأَمَرَ النَّاسَ بِالْمَسِيرِ إِلَى بَنِي قُرَيْظَةَ، وَكَانَتْ عَلَى أَمْيَالٍ مِنَ الْمَدِينَةِ، وَذَلِكَ بَعْدَ صَلَاةِ الظُّهْرِ، وَقَالَ: "لَا يُصَلِّيَنَّ أَحَدٌ مِنْكُمُ الْعَصْرَ إِلَّا فِي بَنِي قُرَيْظَةَ".<br />
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the Messenger of Allah returned to Al-Madinah in triumph and the people put down their weapons. While the Messenger of Allah was washing off the dust of battle in the house of Umm Salamah, may Allah be pleased with her, Jibril, upon him be peace, came to him wearing a turban of brocade, riding on a mule on which was a cloth of silk brocade. He said, "Have you put down your weapons, O Messenger of Allah" He said, "Yes" He said, "But the angels have not put down their weapons. I have just now come back from pursuing the people." Then he said: "Allah, may He be blessed and exalted, commands you to get up and go to Banu Quraiza. According to another report, "What a fighter you are! Have you put down your weapons" He said, "Yes". He said, "But we have not put down our weapons yet, get up and go to these people." He said: "Where?" He said, "Banu Quraiza, for Allah has commanded me to shake them." So the Messenger of Allah got up immediately, and commanded the people to march towards Banu Quraiza, who were a few miles from Al-Madinah. This was after Salat Az-Zuhr. He said, No one among you should pray `Asr except at Banu Quraiza.}}Thus in the view of ibn Kathir the fate of the Banu Qurayzah was the work of their own hand, a fate approved of and commanded by heaven itself. According to ibn Kathir, there fate was exactly what ibn Ishaq had described:{{Quote| Tafsir Ibn Kathir on Surah 33|2=فَقَالَ: إِنِّي أَحْكُمُ أَنْ تُقْتَلَ مُقَاتلتهم، وتُسبْى ذُرِّيَّتُهُمْ وَأَمْوَالُهُمْ. فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: "لَقَدْ حَكَمْتَ بِحُكْمِ اللَّهِ مِنْ فَوْقِ سَبْعَةِ أَرْقِعَةٍ"(٨) . وَفِي رِوَايَةٍ: "لَقَدْ حكمتَ بِحُكْمِ المَلك". ثُمَّ أَمْرَ رَسُولِ اللَّهِ ﷺ بِالْأَخَادِيدِ فَخُدّت فِي الْأَرْضِ، وَجِيءَ بِهِمْ مُكْتَفِينَ، فَضَرَبَ أَعْنَاقَهُمْ، وَكَانُوا مَا بَيْنَ السَّبْعِمِائَةِ إِلَى الثَّمَانِمِائَةِ، وَسَبَى مَنْ لَمْ يُنبت مِنْهُمْ مَعَ النِّسَاءِ وَأَمْوَالِهِمْ(٩)<br />
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Then he (Sa'ad) said: My judgement is that their fighting-age men be killed, and their families and wealth be taken as booty. The prophet (sala allah 'aleyhi wasallam) said "You have judged with the judgement of Allah above the seven heavens." In another narration: "You have judged with the judgement of the King (Allah)." Then the Messenger of Allah commanded that ditches should be dug, so they were dug in the earth, and they were brought tied by their shoulders, and were beheaded. There were between seven hundred and eight hundred of them. The children who had not yet reached adolescence and the women were taken prisoner, and their wealth was seized.}}<br />
==Accounts in Hadiths==<br />
The hadith of Bukhari provide witness for the incidents described by Ishaq. Bukhari confirms that it was the angels who decree that the war be carried to the Banu Qurayza:{{Quote| {{Bukhari|4|52|68}}| Narrated 'Aisha: 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 Banu Qurayza. So Allah's Apostle went out towards them.}}Similiarly, he confirms that it is was Sa'ad who condemned them to their fate:{{Quote| {{Bukhari|5|58|148}}| Narrated Abu Said Al-Khudri: Some people (i.e. the Jews of Bani bin Quraiza) agreed to accept the verdict of Sad bin Muadh so the Prophet sent for him (i.e. Sad bin Muadh). He came riding a donkey, and when he approached the Mosque, the Prophet ﷺ said, "Get up for the best amongst you." or said, "Get up for your chief." Then the Prophet ﷺ said, "O Sad! These people have agreed to accept your verdict." Sad said, "I judge that their warriors should be killed and their children and women should be taken as captives." The Prophet ﷺ said, "You have given a judgment similar to Allah's Judgment (or the King's judgment)."}}Incidentally, Bukhari mentions that even though ibn Sa'd was called upon to provide a fair judgement to the Banu Qurayzahas a former ally, in fact he went to his death, caused by wounds suffered during the battle of the trench, wishing for death to the infidels:{{Quote| {{Bukhari|5|59|448}}| Sa`d was wounded on the day of Khandaq (i.e. Trench) when a man from Quraish, called Hibban bin Al-`Araqa hit him (with an arrow). The man was Hibban bin Qais from (the tribe of) Bani Mais bin 'Amir bin Lu'ai who shot an arrow at Sa`d's medial arm vein (or main artery of the arm). The Prophet (ﷺ) pitched a tent (for Sa`d) in the Mosque so that he might be near to the Prophet (ﷺ) to visit. When the Prophet returned from the (battle) of Al-Khandaq (i.e. Trench) and laid down his arms and took a bath Gabriel came to him while he (i.e. Gabriel) was shaking the dust off his head, and said, "You have laid down the arms?" By Allah, I have not laid them down. Go out to them (to attack them)." The Prophet (ﷺ) said, "Where?" Gabriel pointed towards Bani Quraiza. So Allah's Messenger (ﷺ) went to them (i.e. Banu Quraiza) (i.e. besieged them). They then surrendered to the Prophet's judgment but he directed them to Sa`d to give his verdict concerning them. Sa`d said, "I give my judgment that their warriors should be killed, their women and children should be taken as captives, and their properties distributed." Narrated Hisham: My father informed me that `Aisha said, "Sa`d said, "O Allah! You know that there is nothing more beloved to me than to fight in Your Cause against those who disbelieved Your Apostle and turned him out (of Mecca). O Allah! I think you have put to an end the fight between us and them (i.e. Quraish infidels). And if there still remains any fight with the Quraish (infidels), then keep me alive till I fight against them for Your Sake. But if you have brought the war to an end, then let this wound burst and cause my death thereby.' So blood gushed from the wound. There was a tent in the Mosque belonging to Banu Ghifar who were surprised by the blood flowing towards them. They said, 'O people of the tent! What is this thing which is coming to us from your side?' Behold! Blood was flowing profusely out of Sa`d's wound. Sa`d then died because of that."}}Bukhari also mentions the fate of the Banu Qurayza, carried out in accordance with Sa'd's judgement:{{Quote|{{bukhari|5|59|362}}, See Also: {{muslim|19|4364}}|Narrated Abd-Allah ibn Umar: Banu Nadir and Banu Qurayza 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 Banu Qaynuqa, the tribe of Abdullah bin Salam and the Jews of Bani Haritha and all the other Jews of Medina. }}Sunan Abi Dawud tells us exactly how it was determined, whether a male youth would be spared, based on whether he had had reached puberty or not:{{Quote| {{Abudawud|38|4390}}| Narrated Atiyyah al-Qurazi:<br />
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I was among the captives of Banu Qurayza. 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.}}<br />
==Modern Views and Perspectives==<br />
<center><youtube>UZE1N56fswY</youtube></center>In the clip above Muslim scholar Yasir Qadhi, well respected for his degrees from the Islamic University of Medina as well as from Yale, makes the argument that Muhammad was dealing with treachery and he had taken the maximum punitive actions against it. Qadhi argues that the prophet was justified in every step and showed as much restraint as necessary, being motivated purely by concerns on statecraft and practicality, not by malice. As he says, it is possible to accuse the prophet of being "harsh" but not of acting with malice towards the Banu Qurayzahor the Jews in general, as this would not be "academically valid."<br />
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Ibn Ishaq makes the same point:{{Quote| Ibn Ishaq: 683 | Then Abu Sufyan said: “O Quraish, we are not in a permanent camp; the horses and camels are dying; the Banu Qurayza have broken their word to us and we have heard disquieting reports of them. You can see the violence of the wind which leaves us neither cooking-pots, or fire, nor tents to count on. Be off, for I am going” }}Yasir Qadhi states that the punishment was "harsh" and yet it is sometimes necessary to be harsh. Yaqeen institute scholar Abu Amina Elias (Justin Parrott) makes the cases that killing the "fighting men" prisoners of the Banu Qurayzahwas an "act of self-defense" on the part of the Muslim community and cites Deuteronomy 20:12-14 to justify the actions of the Muslims, agreeing with ibn Ishaq that Sa'd was judging the Jews by their own law. He also claims that the prophet only sent his men their with arms to "defend themselves" and that the women and children of the Banu Qurayzahwere taken "into captivity" for their protection since all of their men folk had bee slaughtered <ref>"Did the Prophet commit genocide against Jews?" Faith in Allah There is no god but Allah and Muhammad is his messenger https://abuaminaelias.com/prophet-genocide-banu-qurayza/ April 8, 2013</ref>. Karen Armstrong, in her book A Short History of Islam, likewise claims "The struggle did not indicate any hostility towards Jews in general, but only towards the three rebel tribes. The Quran continued to revere Jewish prophets and to urge Muslims to respect the People of the Book."<ref>Islam:A Short History Karen Armstrong Modern Library 2002</ref><br />
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These arguments are all echoes of the original arguments found in the material above. Ibn Ishaq claims that the Jews of Banu Qurayzahposed a threat to the Muslims via their betrayal and does portray Muhammad as hesitating to decide their fate. ibn Ishaq even recounts of how "harsh" the punishment was:{{Quote|{{citation|page=462 (paragraph: 686)|trans_title=The Life of Muhammad|title=Sirat Rasul Allah|author1=Ibn Ishaq|author2=Ibn Hisham|author3=al-Tabari|editor=A. Guillaume|year=1955|publisher=Oxford UP|ISBN=0196360331|location=Karachi|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n381/mode/2up}}|Apostle sent him (Abu Lubaba) to them (Banu Quraiza), and when they saw him they got up to meet him. The women and children went up to him weeping in his face, and he felt sorry for them. They said, ‘Oh Abu Lubaba, do you think that we should submit to Muhammad's judgement? He said ‘yes' and pointed with his hand to his throat signifying slaughter.}}Yet critics of these pro-Islam viewpoints have pointed out that the verse cited by modern Muslims from Deuteronomy to justify the extermination of the Banu Qurayzahyet in fact this is not how the verse has been viewed in traditional Christian or especially Jewish scholarship. According to Jewish doctrine, these verses were revealed to him before the Israelites entered the Holy Land, specifically instructing them on how to deal with the people living there <ref>"Muhammad’s atrocity against the Qurayza Jews" James M. Arlandson Answering Islam https://www.answering-islam.org/Authors/Arlandson/qurayza_jews.htm</ref>. Morever, the claim that there was no apparent animus towards the Jews of Banu Qurayzahon the part of Muhammad is contradicted by ibn Ishaq's account:{{Quote|Ibn Ishaq: 684 | "When the apostle approached their forts he (Muhammad) said: "You brothers of monkeys.., has god disgraced you and brought his vengeance upon you?"<br />
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Banu Qurayza replied: "O Abul Qasim (Muhammad), you are not a barbarous person" }}In mocking them as apes, Muhammad is here echoing the Qur'an, which claims that (some) Jews were turned into apes for violating the sabbath (Qur'an 50:60).<br />
Jewish anti-jihad scholar Andrew Bostrom points out that Muhammad took one of the most beautiful Jewish women of the Banu Qurayza, Rayhanah, as his wife and that the Muslims benefited handsomely from the destruction of this tribe, so self-defense was clearly not the only concern. <ref>"Muhammad, the Qurayza Massacre, and PBS" Andrew Bostom The Legacy of Jihad 10 June 2012, Archived https://www.webcitation.org/query?url=http://www.andrewbostom.org/loj//content/view/38/27/&date=2012-06-10</ref>. Abu Amina Elias's view that the Muslims took such women and children as Rayhana captive simply for their protection also cannot be true, as ibn Ishaq recounts that some of them were taken to the far-off region of the Najd to be sold for weapons and horses. Yasir Qadhi himself points out that the Banu Qurayzahwere offered freedom to live on were they to accept Islam, and according to the sira only their hard, petulant hearts which rejected Muhammad despite knowing he was a prophet of the Lord prevented them from allowing themselves to be saved by conversion to Islam. So clearly, at least in the eyes of the sirah, their Jewish religion did, in fact, have something to do with the pitilessness with which Muhammad dealt with them, going against Qadhi's point that the prophet acted without malice or religious animus according to the sources we have. Bukhari also mentions that the prophet commanded his men to abuse the Banu Qurayzahwith poetry, which was in ancient Arab times one of the premier ways of promoting enmity with an enemy (Muhammad ordered poets who did this to him to be killed):{{Quote| {{Bukhari|5|59|449}}|Narrated Al-Bara: "On the day of Qurayza’s (besiege), Allah's Apostle said to Hassan bin Thabit, 'Abuse them (with your poems), and Gabriel is with you" }}<br />
==Problems with the Traditional Narrative==<br />
The narrative of the Banu Qurayzahis an accepted part of Islamic law, and multiple Islamic jurists have cited it, including when ruling that certain populations of Jews and other non-believers be massacred. As such there is no question amongst orthodox Muslims that it happened <ref>"Extended Interview: The legacy of Islamic Antisemetism" Andrew Bostom andrewbostom.org 13 June 2008</ref>. Yet the historiography of the subject is not without its own problems.<br />
<br />
Within the Islamic tradition, ibn Ishaq was frequently criticized for giving too much weight to Jewish stories and being biased in general in his retellings of certain events. Malik ibn Anas accusses ibn Ishaq of being a "liar" for listening to "Jewish stories" <ref>"New Light on the Story of Banu Qurayza and the Jews of Medina", W.N Arafat 2001 p. 100-107</ref>.<br />
<br />
Modern scholarship has cast much more serious doubts on the scholarship of Islamic scholars working in the 8th century (2nd Islamic century) such as ibn Ishaq. As Fred Donner points out, one of the earliest documents we have from the nascent proto-Islamic movement is the ''Constitution of Medina'' صحيفة مدينة also known as the Ummah Document or صحيفة الأمة. This remarkable document, preserved by the Islamic historian [[Al-Tabari]], lays out a compact for the "believers" of Medina, an "ummah" or national community that includes the Jews as "believers" on the same level as the Arab believers. Fred Donner believes this document actually points to an early, occulted history of Islam in which Arab monotheists joined with Jews into one "ummah" under the command of Muhammad. Troublingly for the historical narrative, this document makes mention of many different Jewish tribes, but the main 3 tribes of the sira, the Banu Qurayza, the Banu Qaynuqaa', and the Banu Nadir are conspicuously absent. It is in fact the absence of these tribes which convinces scholars that the document must be very old despite being preserved only in the 9th-century works of Tabari, since a younger document would presumably would have been changed to agree with the established historical narrative. Donner mentions that many early 7th century mosques do not include the qibla facing towards Mecca, and concludes that this story of the massacre of the Banu Qurayzahmay have been invented or embellished in order to explain a much later break between the Jewish and Muslim communities <ref>Muhammad and the Believers: At the Orgins of Islam, Fred Donner, Harvard University Press 2010, p. 72-73</ref>.<br />
<br />
Patricia Cronner and Michael Cook in their groundbreaking work ''Hagarism'' likewise report on an Armenian historian writing in the 7th century known as pseudo-Sabeous. This historian imputes the Arab invasions to a confederation of Jews and Arabs led by Muhammad himself, contradicting the Islamic narrative that Muhammad died before the invasion of Palestine and the Middle East. Pseudo-Sebeos likewise imputes to the Arabs and Jews a shared monotheism and brotherhood through their ancestry to Abraham and his wife Hagar <ref>Hagarism: Making of the Islamic World, Patricia Crone and Michael Cook, Cambridge University Press 1977, p. 6-8</ref>. If this account is to be believed, there could not have been any great massacre of the Jews by Muhammad as we has working with them when he invaded Palestine. Stephen Shoemaker in his work ''The Death of a Prophet'' adds further evidence to thesis of Crone and Cook, marshaling evidence from a wide variety of sources, almost all of which predate the first Islamic sources, that Muhammad himself was actually the leader of the believers when they entered Palestine and he died only after its conquest. In particular he calls attention to a Jewish apocalypse from the 7th century, the Secrets of Rabbi ben Shim'on, which seems to paint Muhammad as the redeemer of the Jews from the oppression of the Romans in the Holy Land. If this is to be believed, and this source predates every Islamic source we have, the massacre of the Banu Qurayzahcould not have taken place, since Muhammad, the leader of the invasion of Palestine, was seen as a savior of the Jewish people <ref>The Death of a Prophet, Stephen Shoemaker, University of Pennsylvania Press 2012, p. 27-33</ref>. This would seem to indicate that the break between the Muslims and the Jews took place after his death, and would indicate that stories such as the massacre of the Banu Qurayzahwere fabricated in order to "back date" the break with the Jews to the prophet's own lifetime.<br />
<br />
==See Also==<br />
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*[[List of Killings Ordered or Supported by Muhammad]]<br />
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==External Links==<br />
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*[http://www.answering-islam.org/Muhammad/Jews/BQurayza/index.html What really happened to the Banu] ''- Collection of articles from Answering Islam''<br />
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*[https://www.call-to-monotheism.com/rebuttal_to_answering_islam_s_article__the_bani_quraytha_jews__traitors_or_betrayed_ Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?] - ''Muslim Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?"''<br />
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*[{{Reference archive|1=http://www.andrewbostom.org/loj//content/view/38/27/|2=2012-06-10}} Muhammad, the QurayzahMassacre, and PBS] ''- Andrew G. Bostom, FrontPageMagazine''<br />
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*[{{Reference archive|1=http://www.americanthinker.com/2006/02/muhammad_and_massacre_of_the_q.html|2=2012-06-10}} Muhammad and Massacre of the QurayzahJews] ''- James Arlandson, American Thinker''<br />
<br />
*[{{Reference archive|1=http://www.kister.huji.ac.il/sites/default/files/banu_qurayza.pdf|2=2012-06-10}} Massacre of the Banū Qurayẓa: A Re-Examination of a Tradition] ''- M. J. Kister, Jerusalem Studies in Arabic and Islam 8 (1986): 61-96''<br />
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==References==<br />
{{reflist}}<br />
[[Category:Muhammad]]<br />
[[Category:People of the Book]]<br />
[[Category:Jihad]]<br />
[[Category:Islamic History]]<br />
[[Category:Sirah]]<br />
[[Category:Sacred history]]</div>SOShttps://wikiislamica.net/index.php?title=Le_Massacre_des_Banu_Qurayza&diff=137966Le Massacre des Banu Qurayza2024-03-01T12:13:18Z<p>SOS: /* Le récit selon la Sira */</p>
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<div><br />
{{QualityScore|Lead=4|Structure=4|Content=4|Language=4|References=4}}[[File:Banu qurayza massacre.jpg|175px|right|thumb|''Détail d'une peinture miniature : Le Prophète, Ali, et ses compagnons lors du massacre des prisonniers de la tribu Juive des Banu Qurayza, illustration d'un texte du XIXe siècle de Muhammad Rafi Bazil.]]Selon les sources islamiques traditionnelles, en 627 après J.-C., à la suite de la [[Bataille de la Tranchée]] et de la trahison des Musulmans par la tribu juive des Banu Qurayza, les Musulmans, sous le commandement militaire direct du prophète [[Muhammad]], ont assiégé le camp des Banu Qurayza. Après un siège d'environ 2 semaines, selon les sources, les Juifs des Banu Qurayza se sont rendus et ont confié leur sort à un intermédiaire de confiance des Musulmans de la tribu des 'Aws, Sa'd ibn Mu'adh. Cependant, Sa'd ibn Mu'adh, affirmant suivre la loi de la Torah elle-même, a conseillé à Muhammad de massacrer les hommes de la tribu et de vendre les femmes et les enfants comme esclaves. Muhammad a suivi ce conseil et, par conséquent, entre 400 et 900 prisonniers de la tribu, incluant des enfants montrant des signes de puberté, ont été abattus, beaucoup devant leur famille, et le reste de la tribu a été vendu en esclavage. L'événement est bien attesté dans la tradition historique islamique et a servi de base à de multiples décisions tout au long de l'histoire concernant le traitement des non-Musulmans capturés par les forces militaires Musulmanes.<br />
==Contexte==<br />
Selon ibn Ishaq, les raids agressifs constants et la propension à la guerre de Muhammad avaient poussé les Mecquois, en alliance avec les tribus juives que Muhammad avait expulsées de Yathrib et la tribu arabe du nord, les Ghatafan, à mettre fin à ce prédicateur et à son mouvement une fois pour toutes. Les trois tribus juives originelles de Médine, les Banu Nadir, les Banu Qaynuqa et les Banu Qurayza, avaient vu leur nombre diminuer à une seule car Muhammad avait expulsé les Banu Nadir et les Banu Qaynuqa de Médine pour des prétextes différents. Pendant ce temps, leurs biens, y compris leurs précieux palmiers, avaient été saisis par Muhammad et les Musulmans. Avec les Mecquois et les Ghatafan, les tribus juives exilées de Médine avaient formé une alliance et rassemblé une armée dont les effectifs sont donnés dans la Sira comme étant d'environ 10 000 hommes, dont plus de 600 cavaliers montés, contre très peu de cavalerie pour les Musulmans, et 7 000 hommes plus puissants que l'armée qui avait vaincu Muhammad et les Musulmans à Uhud. A cette époque, Muhammad ne pouvait compter que sur une force d'environ 3 000 hommes. Muhammad a reçu la nouvelle de leur avance et a commencé à prendre des dispositions. Un compagnon perse du prophète nommé Salman, apparemment un vétéran des nombreuses guerres opposant les Sassanides face aux Romains, a conseillé que lorsqu'on était confronté à un grand nombre de cavaliers ennemis comme ceux que possédaient les Juifs confédérés et les Mecquois, une bonne stratégie était de creuser une tranchée défensive. Il a été décidé de poursuivre cette stratégie <ref>Martin Lings Muhammad: His Life Based on the Earliest Sources Inner Traditions 2006, pages 222-223</ref>. Les Banu Qurayza n’ont pas fourni d'hommes pour aider, mais ont donné des outils de retranchement et la stratégie des Musulmans a reposé sur les Banu Qurayza, dont le fort se trouvait à l'arrière des défenses Musulmanes, ne rompant pas leur alliance avec Muhammad et ne se joignant pas aux confédérés. La stratégie de la tranchée a fonctionné pour remporter la bataille contre les Mecquois et leurs alliés, et les confédérés ont été repoussés sans beaucoup de pertes pour les Musulmans, mais cela n’a pas mis fin aux combats.<br />
==Le récit selon la Sira==<br />
La série d'événements menant à la destruction des Banu Qurayza a commencé lors de la Bataille de la Tranchée. Incapables de briser les défenses des Musulmans Médinois, les Mecquois ont envoyé un émissaire de leurs alliés juifs, "l'ennemi d'Allah, Huyayy ibn Akhtab An-Nadri" <ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (traducteur), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh Oxford Universite Press 2005, p.453</ref>, aux Banu Qurayza dans le but de solliciter leur aide et de mettre fin à l'impasse en attaquant Muhammad et les Musulmans à l'arrière de leurs défenses. Selon Ibn Ishaq, initialement, le chef des Banu Qurayza, Ka'b ibn Asad al-Qurayzi, n’a même pas permis à Huyayy ibn Akhtab d'entrer dans le camp, mais a été incité à le faire suite à l'accusation de Huyayy selon laquelle ibn Ka'b ne voulait pas partager sa nourriture. Ibn Ishaq ne précise pas comment il sait cela, mais il affirme que la négociation a échoué en raison de l'insistance des Qurayza pour que les Mecquois offrent des otages afin de garantir qu'ils ne quitteraient pas le champ de bataille tant que Muhammad ne serait pas vaincu (bien qu'ils ont effectivement quitté le champ sans avoir vaincu Muhammad). Selon Ibn Ishaq, les Banu Qurayza, après de nombreux "plaidoyers", ont seulement accepté de ne pas aider les Musulmans ni d’entraver ou de combattre les confédérés. Ibn Ishaq présente comme preuve de la perfidie des Banu Qurayza une chaîne d'Isnad de Yahya ibn ‘Abbaad ibn ‘Abdullah ibn Az-Zubayr avec une histoire selon laquelle une femme musulmane, Safiyah bint ‘AbdulMuttalib, qui a vu un éclaireur juif des Banu Qurayza reconnaître une fortification musulmane se préparer à une attaque. Elle en a informé le commandant du fort, Hassan, et lui a demandé de tuer l'éclaireur, et lorsqu'il a refusé, elle a pris un gourdin et est allé battre l'homme à mort<ref>Idem, 458</ref>. En dehors de cela, Ibn Ishaq ne présente aucune preuve que les Juifs des Banu Qurayza étaient de mèche avec les confédérés. Cependant, il relate qu'Allah a "semé la discorde" entre les confédérés et les Banu Qurayza, ce qui a conduit les Mecquois à battre en retraite sans avoir vaincu Muhammad ou a mené une attaque coordonnée contre les Musulmans avec les Banu Qurayza.<ref>Idem, 459</ref><br />
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La Bataille de la Tranchée étant remportée, Muhammad et ses hommes ont déposé leurs armes et outils de retranchement pour rentrer chez eux. Cependant, selon la Sira, Allah avait d'autres plans. L'ange [[Jibreel (Angel Gabriel)|Jibril]] est apparu à Muhammad juste après qu'il ait déposé son arme et l’a informé que la bataille n'était pas encore terminée car il fallait s’occuper du cas des Juifs des Banu Qurayza en raison de leur trahison mentionnée ci-dessus. Muhammad a informé ses hommes qu'ils ne devaient pas faire la prière de Asr avant d'atteindre le camp des Banu Qurayza, ce qui signifiait qu'il voulait qu'ils s'y rendent rapidement. Les Musulmans ont assiégé le camp pendant des périodes de durées différentes selon la source (Ibn Ishaq affirme 25 jours avant que "Allah ne jette la terreur dans leurs cœurs"). Les Banu Qurayza ont reçu l’ordre de se rendre et d'accepter l'Islam, ce qu'ils ont juré de ne jamais faire. Désespérés de leur situation, selon Ibn Ishaq, ils ont discuté de trois options : accepter l'Islam, tuer leurs femmes et leurs enfants et se lancer dans une attaque de style banzaï contre les forces musulmanes numériquement supérieures (peut-être que les commentateurs modernes l’ont ajoutée en émulation de leurs prédécesseurs religieux à Massada en Palestine), ou s’engager dans une attaque sournoise le jour du sabbat Juif. Les Juifs des Banu Qurayza ont trouvé inacceptables les options proposées.<br />
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Incapables de prendre une décision et assiégés pendant des semaines, les Banu Qurayza ont demandé à parler à Abu Lubaba, un homme de la tribu des 'Aws, leurs alliés. Abu Lubaba, interrogé sur ce que les Banu Qurayza devaient faire, leur a conseillé de se rendre au Prophète, mais en même temps il a levé la main vers son cou, indiquant qu'ils seraient massacrés <ref>Idem, 462</ref>. Après son départ, il a estimé que son action de révéler aux Banu Qurayza leur destin était une trahison envers le Prophète, et il s’est attaché à un pilier pour demander le pardon d'Allah, un acte que Muhammad a approuvé. Malgré cet avertissement, les Banu Qurayza se sont rendus aux Musulmans le jour suivant <ref>Idem, 463</ref>.<br />
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La tribu des 'Aws, alliée des Banu Qurayza au temps de la [[jahiliyyah]], a demandé miséricorde pour eux auprès du Prophète. Le Prophète, ne voulant pas causer de dissension dans ses rangs (les serments et les alliances de loyauté étaient très importants dans la société tribale arabe, car en l'absence de tribunaux et de gouvernements établis, la seule garantie de sécurité et de justice qui pouvait être obtenue était la promesse de protection des alliés en cas de meurtre, de querelles familiales ou de guerre), a confié le sort des Banu Qurayza à un ancien cheikh de confiance des 'Aws, Sa‘d ibn Mu‘adh, qui avait été mortellement blessé pendant la bataille et est mort peu de temps après le massacre des Banu Qurayza. Une fois que Sa'd ibn Mu'adh s’est assuré que les Banu Qurayza et le Prophète respecteraient son jugement, quel qu'il soit, il l’a donné sans hésitation : les hommes des Banu Qurayza devaient être exécutés jusqu'au dernier, tandis que les femmes et les enfants devaient être vendus comme esclaves. Sa'd ibn Mu‘adh a justifié cette décision en déclarant qu’elle provenait de la Torah des Juifs. Ibn Ishaq ne cite pas le verset et le chapitre de la Bible, mais cela est généralement pris comme une référence au livre du Deutéronome 20:12-14.{{Quote|Deutéronome 20:12-14|וְאִם לֹ֤א תַשְׁלִים֙ עִמָּ֔ךְ וְעָשְׂתָ֥ה עִמְּךָ֖ מִלְחָמָ֑ה וְצַרְתָּ֖ עָלֶֽיהָ וּנְתָנָ֛הּ יְהוָ֥ה אֱלֹהֶ֖יךָ בְּיָדֶ֑ךָ וְהִכִּיתָ֥ אֶת כָּל זְכוּרָ֖הּ לְפִי חָֽרֶב רַ֣ק הַ֠נָּשִׁים וְהַטַּ֨ף וְהַבְּהֵמָ֜ה וְכֹל֩ אֲשֶׁ֨ר יִהְיֶ֥ה בָעִ֛יר כָּל־ שְׁלָלָ֖הּ תָּבֹ֣ז לָ֑ךְ וְאָֽכַלְתָּ֙ אֶת שְׁלַ֣ל אֹיְבֶ֔יךָ אֲשֶׁ֥ר נָתַ֛ן יְהוָ֥ה אֱלֹהֶ֖יךָ לָֽךְ<br><br />
Si elle n'accepte pas la paix avec toi et qu'elle veuille te faire la guerre, alors tu l'assiégeras. Et après que l'Éternel, ton Dieu, l'aura livrée entre tes mains, tu en feras passer tous les mâles au fil de l'épée. Mais tu prendras pour toi les femmes, les enfants, le bétail, tout ce qui sera dans la ville, tout son butin, et tu mangeras les dépouilles de tes ennemis que l'Éternel, ton Dieu, t'aura livrés.}}<br />
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Bien que les Musulmans modernes citent ce verset pour justifier le verdict de Mu'adh, il convient de noter que ni la tradition Juive ni la tradition Chrétienne ne comprennent ce verset comme une règle générale pour la guerre, mais plutôt comme un commandement spécifique aux Juifs sous le commandement de Josué qui combattaient les peuples païens de la Terre Sainte. Il n'a généralement pas été utilisé par l'une ou l'autre religion pour justifier le genre de massacre qui a eu lieu à Médine dans d'autres contextes historiques.<br />
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Les prisonniers ainsi condamnés ont été gardés dans la maison ou le campement d'une femme musulmane d’Al-Harith de la tribu des Banu Najjar. Le matin, ils ont été conduits vers une tranchée qui avait été creusée dans le marché de la ville, et exécutés par décapitation <ref>Idem, 465</ref> . Selon la Sira d'Ibn Ishaq, une femme était parmi eux. Les autres femmes et les enfants ont été donnés comme esclaves sexuels et de travail aux Musulmans, seuls les garçons qui n'avaient pas encore atteint la puberté ont été autorisés à vivre. Selon la Sira, le butin en armes et en pillages était substantiel, mais Muhammad a quand même envoyé des femmes et des enfants pour être vendus au Najd afin d’obtenir plus de chevaux et d'armes <ref>Idem, 466</ref>. Comme c'était la coutume, Muhammad a reçu sa part du butin, y compris sa part des femmes, notamment une belle Juive nommée Rayhana dont le mari avait été décapité. Le reste a été distribué à tous les autres Musulmans, un Musulman à cheval recevant trois fois le butin d'un fantassin <ref>Idem, 466</ref>.<br />
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==Les récits selon le tafsir==<br />
The famed [[tafsir|mufassir]] [[ibn Kathir]], drawing upon his own sources as well as many other classical commentators, in his commentary on sura 33 Al-Ahzab الأحزاب "The Confederates" reaffirms many of the pertinent details from the sira narrative. In particular, ibn Kathir reads into the Quran's denouncement of the [[people of the book]] the perfidious Jews of the tribe of Banu Qurayzah and their betrayal of the prophet:{{Quote|Tafsir of ibn Kathir Qur'an Surah 33<br />
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|وَلِهَذَا قَالَ تَعَالَى: ﴿وَأَنزلَ الَّذِينَ ظَاهَرُوهُمْ﴾ أَيْ: عَاوَنُوا الْأَحْزَابَ وَسَاعَدُوهُمْ عَلَى حَرْبِ رَسُولِ اللَّهِ ﷺ ﴿مِنْ أَهْلِ الْكِتَابِ﴾ يَعْنِي: بَنِي قُرَيْظَةَ مِنَ الْيَهُودِ، مِنْ بَعْضِ أَسْبَاطِ بَنِي إِسْرَائِيلَ، كَانَ قَدْ نَزَلَ آبَاؤُهُمُ الْحِجَازَ قَدِيمًا، طَمَعًا فِي اتِّبَاعِ النَّبِيَّ الْأُمِّيَّ الذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ، ﴿فَلَمَّا جَاءَهُمْ مَا عَرَفُوا كَفَرُوا بِه﴾ [الْبَقَرَةِ: ٨٩] ، فَعَلَيْهِمْ لَعْنَةُ اللَّهِ.<br />
<br />
For thus the most-High said "Those how had backed them (the confederates) came down" meaning: they assisted the confederates and helped them to make war on the Apostle of God (sala allah 'aleyhi wasallam). "From the people of<br />
the book" that is to say the Banu Qurayza of the Jews, descendants of the sons of Israel, who had come down to the Hijaz in olden times, doing so (aiding the Meccans) greedily against the followers of the illiterate prophet (Muhammad) whom they found written about in the Torah and the Gospel "when he came to them they did not know him and disbelieved in him" (surah al-baqarah 89) }}He refers here to [[Surah]] 33:{{Quote|{{Quran-range|33|26|27}}| And He brought those of the People of the Scripture who supported them down from their strongholds, and cast panic into their hearts. Some ye slew and ye made captive some.<br />
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And He caused you to inherit their land and their houses and their wealth, and land ye have not trodden. Allah is Able to do all things }}ibn Kathir confirms that it was the angels themselves who implored Muhammad not to stop fighting:{{Quote|Tafisr of ibn Kathir on Qur'an Surah 33|2=وَرَجَعَ رَسُولُ اللَّهِ ﷺ إِلَى الْمَدِينَةِ مُؤَيَّدًا مَنْصُورًا، وَوَضَعَ النَّاسُ السِّلَاحَ. فَبَيْنَمَا رَسُولُ اللَّهِ ﷺ يَغْتَسِلُ(٤) مِنْ وَعْثَاءِ تِلْكَ الْمُرَابَطَةِ فِي بَيْتِ أُمِّ سَلَمَةَ <br />
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إِذْ تَبَدَّى لَهُ جِبْرِيلُ مُعْتَجِرًا بِعِمَامَةٍ مِنْ إِسْتَبْرَقٍ، عَلَى بَغْلَةٍ عَلَيْهَا قَطِيفَةٌ [مِنْ](٥) دِيبَاجٍ، فَقَالَ: أوضَعت السِّلَاحَ يَا رَسُولَ اللَّهِ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّ الْمَلَائِكَةَ لَمْ تَضَعْ أَسْلِحَتَهَا، وَهَذَا الْآنَ رُجُوعِي مِنْ طَلَبِ الْقَوْمِ. ثُمَّ قَالَ: إِنَّ اللَّهَ يَأْمُرُكَ أَنْ تَنْهَضَ إِلَى بَنِي قُرَيْظَةَ. وَفِي رِوَايَةٍ فَقَالَ لَهُ: عذيرَك مِنْ مُقَاتِلٍ، أَوَضَعْتُمُ السِّلَاحَ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّا لَمْ نَضَعْ أَسْلِحَتَنَا بَعْدُ، انْهَضْ إِلَى هَؤُلَاءِ. قَالَ: "أَيْنَ؟ ". قَالَ: بَنِي قُرَيْظَةَ، فَإِنَّ اللَّهَ أَمَرَنِي أَنْ أُزَلْزِلَ عَلَيْهِمْ. فَنَهَضَ رَسُولُ اللَّهِ ﷺ مِنْ فَوْرِهِ، وَأَمَرَ النَّاسَ بِالْمَسِيرِ إِلَى بَنِي قُرَيْظَةَ، وَكَانَتْ عَلَى أَمْيَالٍ مِنَ الْمَدِينَةِ، وَذَلِكَ بَعْدَ صَلَاةِ الظُّهْرِ، وَقَالَ: "لَا يُصَلِّيَنَّ أَحَدٌ مِنْكُمُ الْعَصْرَ إِلَّا فِي بَنِي قُرَيْظَةَ".<br />
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the Messenger of Allah returned to Al-Madinah in triumph and the people put down their weapons. While the Messenger of Allah was washing off the dust of battle in the house of Umm Salamah, may Allah be pleased with her, Jibril, upon him be peace, came to him wearing a turban of brocade, riding on a mule on which was a cloth of silk brocade. He said, "Have you put down your weapons, O Messenger of Allah" He said, "Yes" He said, "But the angels have not put down their weapons. I have just now come back from pursuing the people." Then he said: "Allah, may He be blessed and exalted, commands you to get up and go to Banu Quraiza. According to another report, "What a fighter you are! Have you put down your weapons" He said, "Yes". He said, "But we have not put down our weapons yet, get up and go to these people." He said: "Where?" He said, "Banu Quraiza, for Allah has commanded me to shake them." So the Messenger of Allah got up immediately, and commanded the people to march towards Banu Quraiza, who were a few miles from Al-Madinah. This was after Salat Az-Zuhr. He said, No one among you should pray `Asr except at Banu Quraiza.}}Thus in the view of ibn Kathir the fate of the Banu Qurayzah was the work of their own hand, a fate approved of and commanded by heaven itself. According to ibn Kathir, there fate was exactly what ibn Ishaq had described:{{Quote| Tafsir Ibn Kathir on Surah 33|2=فَقَالَ: إِنِّي أَحْكُمُ أَنْ تُقْتَلَ مُقَاتلتهم، وتُسبْى ذُرِّيَّتُهُمْ وَأَمْوَالُهُمْ. فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: "لَقَدْ حَكَمْتَ بِحُكْمِ اللَّهِ مِنْ فَوْقِ سَبْعَةِ أَرْقِعَةٍ"(٨) . وَفِي رِوَايَةٍ: "لَقَدْ حكمتَ بِحُكْمِ المَلك". ثُمَّ أَمْرَ رَسُولِ اللَّهِ ﷺ بِالْأَخَادِيدِ فَخُدّت فِي الْأَرْضِ، وَجِيءَ بِهِمْ مُكْتَفِينَ، فَضَرَبَ أَعْنَاقَهُمْ، وَكَانُوا مَا بَيْنَ السَّبْعِمِائَةِ إِلَى الثَّمَانِمِائَةِ، وَسَبَى مَنْ لَمْ يُنبت مِنْهُمْ مَعَ النِّسَاءِ وَأَمْوَالِهِمْ(٩)<br />
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Then he (Sa'ad) said: My judgement is that their fighting-age men be killed, and their families and wealth be taken as booty. The prophet (sala allah 'aleyhi wasallam) said "You have judged with the judgement of Allah above the seven heavens." In another narration: "You have judged with the judgement of the King (Allah)." Then the Messenger of Allah commanded that ditches should be dug, so they were dug in the earth, and they were brought tied by their shoulders, and were beheaded. There were between seven hundred and eight hundred of them. The children who had not yet reached adolescence and the women were taken prisoner, and their wealth was seized.}}<br />
==Accounts in Hadiths==<br />
The hadith of Bukhari provide witness for the incidents described by Ishaq. Bukhari confirms that it was the angels who decree that the war be carried to the Banu Qurayza:{{Quote| {{Bukhari|4|52|68}}| Narrated 'Aisha: 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 Banu Qurayza. So Allah's Apostle went out towards them.}}Similiarly, he confirms that it is was Sa'ad who condemned them to their fate:{{Quote| {{Bukhari|5|58|148}}| Narrated Abu Said Al-Khudri: Some people (i.e. the Jews of Bani bin Quraiza) agreed to accept the verdict of Sad bin Muadh so the Prophet sent for him (i.e. Sad bin Muadh). He came riding a donkey, and when he approached the Mosque, the Prophet ﷺ said, "Get up for the best amongst you." or said, "Get up for your chief." Then the Prophet ﷺ said, "O Sad! These people have agreed to accept your verdict." Sad said, "I judge that their warriors should be killed and their children and women should be taken as captives." The Prophet ﷺ said, "You have given a judgment similar to Allah's Judgment (or the King's judgment)."}}Incidentally, Bukhari mentions that even though ibn Sa'd was called upon to provide a fair judgement to the Banu Qurayzahas a former ally, in fact he went to his death, caused by wounds suffered during the battle of the trench, wishing for death to the infidels:{{Quote| {{Bukhari|5|59|448}}| Sa`d was wounded on the day of Khandaq (i.e. Trench) when a man from Quraish, called Hibban bin Al-`Araqa hit him (with an arrow). The man was Hibban bin Qais from (the tribe of) Bani Mais bin 'Amir bin Lu'ai who shot an arrow at Sa`d's medial arm vein (or main artery of the arm). The Prophet (ﷺ) pitched a tent (for Sa`d) in the Mosque so that he might be near to the Prophet (ﷺ) to visit. When the Prophet returned from the (battle) of Al-Khandaq (i.e. Trench) and laid down his arms and took a bath Gabriel came to him while he (i.e. Gabriel) was shaking the dust off his head, and said, "You have laid down the arms?" By Allah, I have not laid them down. Go out to them (to attack them)." The Prophet (ﷺ) said, "Where?" Gabriel pointed towards Bani Quraiza. So Allah's Messenger (ﷺ) went to them (i.e. Banu Quraiza) (i.e. besieged them). They then surrendered to the Prophet's judgment but he directed them to Sa`d to give his verdict concerning them. Sa`d said, "I give my judgment that their warriors should be killed, their women and children should be taken as captives, and their properties distributed." Narrated Hisham: My father informed me that `Aisha said, "Sa`d said, "O Allah! You know that there is nothing more beloved to me than to fight in Your Cause against those who disbelieved Your Apostle and turned him out (of Mecca). O Allah! I think you have put to an end the fight between us and them (i.e. Quraish infidels). And if there still remains any fight with the Quraish (infidels), then keep me alive till I fight against them for Your Sake. But if you have brought the war to an end, then let this wound burst and cause my death thereby.' So blood gushed from the wound. There was a tent in the Mosque belonging to Banu Ghifar who were surprised by the blood flowing towards them. They said, 'O people of the tent! What is this thing which is coming to us from your side?' Behold! Blood was flowing profusely out of Sa`d's wound. Sa`d then died because of that."}}Bukhari also mentions the fate of the Banu Qurayza, carried out in accordance with Sa'd's judgement:{{Quote|{{bukhari|5|59|362}}, See Also: {{muslim|19|4364}}|Narrated Abd-Allah ibn Umar: Banu Nadir and Banu Qurayza 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 Banu Qaynuqa, the tribe of Abdullah bin Salam and the Jews of Bani Haritha and all the other Jews of Medina. }}Sunan Abi Dawud tells us exactly how it was determined, whether a male youth would be spared, based on whether he had had reached puberty or not:{{Quote| {{Abudawud|38|4390}}| Narrated Atiyyah al-Qurazi:<br />
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I was among the captives of Banu Qurayza. 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.}}<br />
==Modern Views and Perspectives==<br />
<center><youtube>UZE1N56fswY</youtube></center>In the clip above Muslim scholar Yasir Qadhi, well respected for his degrees from the Islamic University of Medina as well as from Yale, makes the argument that Muhammad was dealing with treachery and he had taken the maximum punitive actions against it. Qadhi argues that the prophet was justified in every step and showed as much restraint as necessary, being motivated purely by concerns on statecraft and practicality, not by malice. As he says, it is possible to accuse the prophet of being "harsh" but not of acting with malice towards the Banu Qurayzahor the Jews in general, as this would not be "academically valid."<br />
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Ibn Ishaq makes the same point:{{Quote| Ibn Ishaq: 683 | Then Abu Sufyan said: “O Quraish, we are not in a permanent camp; the horses and camels are dying; the Banu Qurayza have broken their word to us and we have heard disquieting reports of them. You can see the violence of the wind which leaves us neither cooking-pots, or fire, nor tents to count on. Be off, for I am going” }}Yasir Qadhi states that the punishment was "harsh" and yet it is sometimes necessary to be harsh. Yaqeen institute scholar Abu Amina Elias (Justin Parrott) makes the cases that killing the "fighting men" prisoners of the Banu Qurayzahwas an "act of self-defense" on the part of the Muslim community and cites Deuteronomy 20:12-14 to justify the actions of the Muslims, agreeing with ibn Ishaq that Sa'd was judging the Jews by their own law. He also claims that the prophet only sent his men their with arms to "defend themselves" and that the women and children of the Banu Qurayzahwere taken "into captivity" for their protection since all of their men folk had bee slaughtered <ref>"Did the Prophet commit genocide against Jews?" Faith in Allah There is no god but Allah and Muhammad is his messenger https://abuaminaelias.com/prophet-genocide-banu-qurayza/ April 8, 2013</ref>. Karen Armstrong, in her book A Short History of Islam, likewise claims "The struggle did not indicate any hostility towards Jews in general, but only towards the three rebel tribes. The Quran continued to revere Jewish prophets and to urge Muslims to respect the People of the Book."<ref>Islam:A Short History Karen Armstrong Modern Library 2002</ref><br />
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These arguments are all echoes of the original arguments found in the material above. Ibn Ishaq claims that the Jews of Banu Qurayzahposed a threat to the Muslims via their betrayal and does portray Muhammad as hesitating to decide their fate. ibn Ishaq even recounts of how "harsh" the punishment was:{{Quote|{{citation|page=462 (paragraph: 686)|trans_title=The Life of Muhammad|title=Sirat Rasul Allah|author1=Ibn Ishaq|author2=Ibn Hisham|author3=al-Tabari|editor=A. Guillaume|year=1955|publisher=Oxford UP|ISBN=0196360331|location=Karachi|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n381/mode/2up}}|Apostle sent him (Abu Lubaba) to them (Banu Quraiza), and when they saw him they got up to meet him. The women and children went up to him weeping in his face, and he felt sorry for them. They said, ‘Oh Abu Lubaba, do you think that we should submit to Muhammad's judgement? He said ‘yes' and pointed with his hand to his throat signifying slaughter.}}Yet critics of these pro-Islam viewpoints have pointed out that the verse cited by modern Muslims from Deuteronomy to justify the extermination of the Banu Qurayzahyet in fact this is not how the verse has been viewed in traditional Christian or especially Jewish scholarship. According to Jewish doctrine, these verses were revealed to him before the Israelites entered the Holy Land, specifically instructing them on how to deal with the people living there <ref>"Muhammad’s atrocity against the Qurayza Jews" James M. Arlandson Answering Islam https://www.answering-islam.org/Authors/Arlandson/qurayza_jews.htm</ref>. Morever, the claim that there was no apparent animus towards the Jews of Banu Qurayzahon the part of Muhammad is contradicted by ibn Ishaq's account:{{Quote|Ibn Ishaq: 684 | "When the apostle approached their forts he (Muhammad) said: "You brothers of monkeys.., has god disgraced you and brought his vengeance upon you?"<br />
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Banu Qurayza replied: "O Abul Qasim (Muhammad), you are not a barbarous person" }}In mocking them as apes, Muhammad is here echoing the Qur'an, which claims that (some) Jews were turned into apes for violating the sabbath (Qur'an 50:60).<br />
Jewish anti-jihad scholar Andrew Bostrom points out that Muhammad took one of the most beautiful Jewish women of the Banu Qurayza, Rayhanah, as his wife and that the Muslims benefited handsomely from the destruction of this tribe, so self-defense was clearly not the only concern. <ref>"Muhammad, the Qurayza Massacre, and PBS" Andrew Bostom The Legacy of Jihad 10 June 2012, Archived https://www.webcitation.org/query?url=http://www.andrewbostom.org/loj//content/view/38/27/&date=2012-06-10</ref>. Abu Amina Elias's view that the Muslims took such women and children as Rayhana captive simply for their protection also cannot be true, as ibn Ishaq recounts that some of them were taken to the far-off region of the Najd to be sold for weapons and horses. Yasir Qadhi himself points out that the Banu Qurayzahwere offered freedom to live on were they to accept Islam, and according to the sira only their hard, petulant hearts which rejected Muhammad despite knowing he was a prophet of the Lord prevented them from allowing themselves to be saved by conversion to Islam. So clearly, at least in the eyes of the sirah, their Jewish religion did, in fact, have something to do with the pitilessness with which Muhammad dealt with them, going against Qadhi's point that the prophet acted without malice or religious animus according to the sources we have. Bukhari also mentions that the prophet commanded his men to abuse the Banu Qurayzahwith poetry, which was in ancient Arab times one of the premier ways of promoting enmity with an enemy (Muhammad ordered poets who did this to him to be killed):{{Quote| {{Bukhari|5|59|449}}|Narrated Al-Bara: "On the day of Qurayza’s (besiege), Allah's Apostle said to Hassan bin Thabit, 'Abuse them (with your poems), and Gabriel is with you" }}<br />
==Problems with the Traditional Narrative==<br />
The narrative of the Banu Qurayzahis an accepted part of Islamic law, and multiple Islamic jurists have cited it, including when ruling that certain populations of Jews and other non-believers be massacred. As such there is no question amongst orthodox Muslims that it happened <ref>"Extended Interview: The legacy of Islamic Antisemetism" Andrew Bostom andrewbostom.org 13 June 2008</ref>. Yet the historiography of the subject is not without its own problems.<br />
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Within the Islamic tradition, ibn Ishaq was frequently criticized for giving too much weight to Jewish stories and being biased in general in his retellings of certain events. Malik ibn Anas accusses ibn Ishaq of being a "liar" for listening to "Jewish stories" <ref>"New Light on the Story of Banu Qurayza and the Jews of Medina", W.N Arafat 2001 p. 100-107</ref>.<br />
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Modern scholarship has cast much more serious doubts on the scholarship of Islamic scholars working in the 8th century (2nd Islamic century) such as ibn Ishaq. As Fred Donner points out, one of the earliest documents we have from the nascent proto-Islamic movement is the ''Constitution of Medina'' صحيفة مدينة also known as the Ummah Document or صحيفة الأمة. This remarkable document, preserved by the Islamic historian [[Al-Tabari]], lays out a compact for the "believers" of Medina, an "ummah" or national community that includes the Jews as "believers" on the same level as the Arab believers. Fred Donner believes this document actually points to an early, occulted history of Islam in which Arab monotheists joined with Jews into one "ummah" under the command of Muhammad. Troublingly for the historical narrative, this document makes mention of many different Jewish tribes, but the main 3 tribes of the sira, the Banu Qurayza, the Banu Qaynuqaa', and the Banu Nadir are conspicuously absent. It is in fact the absence of these tribes which convinces scholars that the document must be very old despite being preserved only in the 9th-century works of Tabari, since a younger document would presumably would have been changed to agree with the established historical narrative. Donner mentions that many early 7th century mosques do not include the qibla facing towards Mecca, and concludes that this story of the massacre of the Banu Qurayzahmay have been invented or embellished in order to explain a much later break between the Jewish and Muslim communities <ref>Muhammad and the Believers: At the Orgins of Islam, Fred Donner, Harvard University Press 2010, p. 72-73</ref>.<br />
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Patricia Cronner and Michael Cook in their groundbreaking work ''Hagarism'' likewise report on an Armenian historian writing in the 7th century known as pseudo-Sabeous. This historian imputes the Arab invasions to a confederation of Jews and Arabs led by Muhammad himself, contradicting the Islamic narrative that Muhammad died before the invasion of Palestine and the Middle East. Pseudo-Sebeos likewise imputes to the Arabs and Jews a shared monotheism and brotherhood through their ancestry to Abraham and his wife Hagar <ref>Hagarism: Making of the Islamic World, Patricia Crone and Michael Cook, Cambridge University Press 1977, p. 6-8</ref>. If this account is to be believed, there could not have been any great massacre of the Jews by Muhammad as we has working with them when he invaded Palestine. Stephen Shoemaker in his work ''The Death of a Prophet'' adds further evidence to thesis of Crone and Cook, marshaling evidence from a wide variety of sources, almost all of which predate the first Islamic sources, that Muhammad himself was actually the leader of the believers when they entered Palestine and he died only after its conquest. In particular he calls attention to a Jewish apocalypse from the 7th century, the Secrets of Rabbi ben Shim'on, which seems to paint Muhammad as the redeemer of the Jews from the oppression of the Romans in the Holy Land. If this is to be believed, and this source predates every Islamic source we have, the massacre of the Banu Qurayzahcould not have taken place, since Muhammad, the leader of the invasion of Palestine, was seen as a savior of the Jewish people <ref>The Death of a Prophet, Stephen Shoemaker, University of Pennsylvania Press 2012, p. 27-33</ref>. This would seem to indicate that the break between the Muslims and the Jews took place after his death, and would indicate that stories such as the massacre of the Banu Qurayzahwere fabricated in order to "back date" the break with the Jews to the prophet's own lifetime.<br />
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==See Also==<br />
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*[[List of Killings Ordered or Supported by Muhammad]]<br />
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==External Links==<br />
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*[http://www.answering-islam.org/Muhammad/Jews/BQurayza/index.html What really happened to the Banu] ''- Collection of articles from Answering Islam''<br />
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*[https://www.call-to-monotheism.com/rebuttal_to_answering_islam_s_article__the_bani_quraytha_jews__traitors_or_betrayed_ Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?] - ''Muslim Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?"''<br />
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*[{{Reference archive|1=http://www.andrewbostom.org/loj//content/view/38/27/|2=2012-06-10}} Muhammad, the QurayzahMassacre, and PBS] ''- Andrew G. Bostom, FrontPageMagazine''<br />
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*[{{Reference archive|1=http://www.americanthinker.com/2006/02/muhammad_and_massacre_of_the_q.html|2=2012-06-10}} Muhammad and Massacre of the QurayzahJews] ''- James Arlandson, American Thinker''<br />
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*[{{Reference archive|1=http://www.kister.huji.ac.il/sites/default/files/banu_qurayza.pdf|2=2012-06-10}} Massacre of the Banū Qurayẓa: A Re-Examination of a Tradition] ''- M. J. Kister, Jerusalem Studies in Arabic and Islam 8 (1986): 61-96''<br />
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==References==<br />
{{reflist}}<br />
[[Category:Muhammad]]<br />
[[Category:People of the Book]]<br />
[[Category:Jihad]]<br />
[[Category:Islamic History]]<br />
[[Category:Sirah]]<br />
[[Category:Sacred history]]</div>SOShttps://wikiislamica.net/index.php?title=Le_Massacre_des_Banu_Qurayza&diff=137965Le Massacre des Banu Qurayza2024-03-01T12:05:13Z<p>SOS: </p>
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{{QualityScore|Lead=4|Structure=4|Content=4|Language=4|References=4}}[[File:Banu qurayza massacre.jpg|175px|right|thumb|''Détail d'une peinture miniature : Le Prophète, Ali, et ses compagnons lors du massacre des prisonniers de la tribu Juive des Banu Qurayza, illustration d'un texte du XIXe siècle de Muhammad Rafi Bazil.]]Selon les sources islamiques traditionnelles, en 627 après J.-C., à la suite de la [[Bataille de la Tranchée]] et de la trahison des Musulmans par la tribu juive des Banu Qurayza, les Musulmans, sous le commandement militaire direct du prophète [[Muhammad]], ont assiégé le camp des Banu Qurayza. Après un siège d'environ 2 semaines, selon les sources, les Juifs des Banu Qurayza se sont rendus et ont confié leur sort à un intermédiaire de confiance des Musulmans de la tribu des 'Aws, Sa'd ibn Mu'adh. Cependant, Sa'd ibn Mu'adh, affirmant suivre la loi de la Torah elle-même, a conseillé à Muhammad de massacrer les hommes de la tribu et de vendre les femmes et les enfants comme esclaves. Muhammad a suivi ce conseil et, par conséquent, entre 400 et 900 prisonniers de la tribu, incluant des enfants montrant des signes de puberté, ont été abattus, beaucoup devant leur famille, et le reste de la tribu a été vendu en esclavage. L'événement est bien attesté dans la tradition historique islamique et a servi de base à de multiples décisions tout au long de l'histoire concernant le traitement des non-Musulmans capturés par les forces militaires Musulmanes.<br />
==Contexte==<br />
Selon ibn Ishaq, les raids agressifs constants et la propension à la guerre de Muhammad avaient poussé les Mecquois, en alliance avec les tribus juives que Muhammad avait expulsées de Yathrib et la tribu arabe du nord, les Ghatafan, à mettre fin à ce prédicateur et à son mouvement une fois pour toutes. Les trois tribus juives originelles de Médine, les Banu Nadir, les Banu Qaynuqa et les Banu Qurayza, avaient vu leur nombre diminuer à une seule car Muhammad avait expulsé les Banu Nadir et les Banu Qaynuqa de Médine pour des prétextes différents. Pendant ce temps, leurs biens, y compris leurs précieux palmiers, avaient été saisis par Muhammad et les Musulmans. Avec les Mecquois et les Ghatafan, les tribus juives exilées de Médine avaient formé une alliance et rassemblé une armée dont les effectifs sont donnés dans la Sira comme étant d'environ 10 000 hommes, dont plus de 600 cavaliers montés, contre très peu de cavalerie pour les Musulmans, et 7 000 hommes plus puissants que l'armée qui avait vaincu Muhammad et les Musulmans à Uhud. A cette époque, Muhammad ne pouvait compter que sur une force d'environ 3 000 hommes. Muhammad a reçu la nouvelle de leur avance et a commencé à prendre des dispositions. Un compagnon perse du prophète nommé Salman, apparemment un vétéran des nombreuses guerres opposant les Sassanides face aux Romains, a conseillé que lorsqu'on était confronté à un grand nombre de cavaliers ennemis comme ceux que possédaient les Juifs confédérés et les Mecquois, une bonne stratégie était de creuser une tranchée défensive. Il a été décidé de poursuivre cette stratégie <ref>Martin Lings Muhammad: His Life Based on the Earliest Sources Inner Traditions 2006, pages 222-223</ref>. Les Banu Qurayza n’ont pas fourni d'hommes pour aider, mais ont donné des outils de retranchement et la stratégie des Musulmans a reposé sur les Banu Qurayza, dont le fort se trouvait à l'arrière des défenses Musulmanes, ne rompant pas leur alliance avec Muhammad et ne se joignant pas aux confédérés. La stratégie de la tranchée a fonctionné pour remporter la bataille contre les Mecquois et leurs alliés, et les confédérés ont été repoussés sans beaucoup de pertes pour les Musulmans, mais cela n’a pas mis fin aux combats.<br />
==Le récit selon la Sira==<br />
La série d'événements menant à la destruction des Banu Qurayza a commencé lors de la Bataille de la Tranchée. Incapables de briser les défenses des Musulmans Médinois, les Mecquois ont envoyé un émissaire de leurs alliés juifs, "l'ennemi d'Allah, Huyayy ibn Akhtab An-Nadri" <ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (traducteur), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh Oxford Universite Press 2005, p.453</ref>, aux Banu Qurayza dans le but de solliciter leur aide et de mettre fin à l'impasse en attaquant Muhammad et les Musulmans à l'arrière de leurs défenses. Selon Ibn Ishaq, initialement, le chef des Banu Qurayza, Ka'b ibn Asad al-Qurayzi, n’a même pas permis à Huyayy ibn Akhtab d'entrer dans le camp, mais a été incité à le faire suite à l'accusation de Huyayy selon laquelle ibn Ka'b ne voulait pas partager sa nourriture. Ibn Ishaq ne précise pas comment il sait cela, mais il affirme que la négociation a échoué en raison de l'insistance des Qurayza pour que les Mecquois offrent des otages afin de garantir qu'ils ne quitteraient pas le champ de bataille tant que Muhammad ne serait pas vaincu (bien qu'ils ont effectivement quitté le champ sans avoir vaincu Muhammad). Selon Ibn Ishaq, les Banu Qurayza, après de nombreux "plaidoyers", ont seulement accepté de ne pas aider les Musulmans ni d’entraver ou de combattre les confédérés. Ibn Ishaq présente comme preuve de la perfidie des Banu Qurayza une chaîne d'Isnad de Yahya ibn ‘Abbaad ibn ‘Abdullah ibn Az-Zubayr avec une histoire selon laquelle une femme musulmane, Safiyah bint ‘AbdulMuttalib, qui a vu un éclaireur juif des Banu Qurayza reconnaître une fortification musulmane se préparer à une attaque. Elle en a informé le commandant du fort, Hassan, et lui a demandé de tuer l'éclaireur, et lorsqu'il a refusé, elle a pris un gourdin et est allé battre l'homme à mort<ref>Idem, 458</ref>. En dehors de cela, Ibn Ishaq ne présente aucune preuve que les Juifs des Banu Qurayza étaient de mèche avec les confédérés. Cependant, il relate qu'Allah a "semé la discorde" entre les confédérés et les Banu Qurayza, ce qui a conduit les Mecquois à battre en retraite sans avoir vaincu Muhammad ou a mené une attaque coordonnée contre les Musulmans avec les Banu Qurayza.<ref>Idem, 459</ref><br />
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La Bataille de la Tranchée étant remportée, Muhammad et ses hommes ont déposé leurs armes et outils de retranchement pour rentrer chez eux. Cependant, selon la Sira, Allah avait d'autres plans. L'ange [[Jibreel (Angel Gabriel)|Jibril]] est apparu à Muhammad juste après qu'il ait déposé son arme et l’a informé que la bataille n'était pas encore terminée car il fallait s’occuper du cas des Juifs des Banu Qurayza en raison de leur trahison mentionnée ci-dessus. Muhammad a informé ses hommes qu'ils ne devaient pas faire la prière de Asr avant d'atteindre le camp des Banu Qurayza, ce qui signifiait qu'il voulait qu'ils s'y rendent rapidement. Les Musulmans ont assiégé le camp pendant des périodes de durées différentes selon la source (Ibn Ishaq affirme 25 jours avant que "Allah ne jette la terreur dans leurs cœurs"). Les Banu Qurayza ont reçu l’ordre de se rendre et d'accepter l'islam, ce qu'ils ont juré de ne jamais faire. Désespérés de leur situation, selon Ibn Ishaq, ils ont discuté de trois options : accepter l'islam, tuer leurs femmes et leurs enfants et se lancer dans une attaque de style banzaï contre les forces musulmanes numériquement supérieures (peut-être que les commentateurs modernes l’ont ajouté en émulation de leurs prédécesseurs religieux à Massada en Palestine), ou s’engager dans une attaque sournoise le jour du sabbat juif. Les Juifs des Banu Qurayza ont trouvé inacceptables les options proposées.<br />
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Incapables de prendre une décision et assiégés pendant des semaines, les Banu Qurayza ont demandé à parler à Abu Lubaba, un homme de la tribu des 'Aws, leurs alliés. Abu Lubaba, interrogé sur ce que les Banu Qurayza devaient faire, leur a conseillé de se rendre au Prophète, mais en même temps il a levé la main vers son cou, indiquant qu'ils seraient massacrés <ref>Idem, 462</ref>. Après son départ, il a estimé que son action de révéler aux Banu Qurayza leur destin était une trahison envers le Prophète, et il s’est attaché à un pilier pour demander le pardon d'Allah, un acte que Muhammad a approuvé. Malgré cet avertissement, les Banu Qurayza se sont rendu aux Musulmans le jour suivant <ref>Idem, 463</ref>.<br />
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La tribu des 'Aws, alliée des Banu Qurayza au temps de la [[jahiliyyah]], a demandé miséricorde pour eux auprès du Prophète. Le Prophète, ne voulant pas causer de dissension dans ses rangs (les serments et les alliances de loyauté étaient très importants dans la société tribale arabe, car en l'absence de tribunaux et de gouvernements établis, la seule garantie de sécurité et de justice qui pouvait être obtenue était la promesse de protection des alliés en cas de meurtre, de querelles familiales ou de guerre), a confié le sort des Banu Qurayza à un ancien cheikh de confiance des 'Aws, Sa‘d ibn Mu‘adh, qui avait été mortellement blessé pendant la bataille et est mort peu de temps après le massacre des Banu Qurayza. Une fois que Sa'd ibn Mu'adh s’est assuré que les Banu Qurayza et le Prophète respecteraient son jugement, quel qu'il soit, il l’a donné sans hésitation : les hommes des Banu Qurayza devaient être exécutés jusqu'au dernier, tandis que les femmes et les enfants devaient être vendus comme esclaves. Sa'd ibn Mu‘adh a justifié cette décision en déclarant qu’elle provenait de la Torah des Juifs. Ibn Ishaq ne cite pas le verset et le chapitre de la Bible, mais cela est généralement pris comme une référence au livre du Deutéronome 20:12-14.{{Quote|Deutéronome 20:12-14|וְאִם לֹ֤א תַשְׁלִים֙ עִמָּ֔ךְ וְעָשְׂתָ֥ה עִמְּךָ֖ מִלְחָמָ֑ה וְצַרְתָּ֖ עָלֶֽיהָ וּנְתָנָ֛הּ יְהוָ֥ה אֱלֹהֶ֖יךָ בְּיָדֶ֑ךָ וְהִכִּיתָ֥ אֶת כָּל זְכוּרָ֖הּ לְפִי חָֽרֶב רַ֣ק הַ֠נָּשִׁים וְהַטַּ֨ף וְהַבְּהֵמָ֜ה וְכֹל֩ אֲשֶׁ֨ר יִהְיֶ֥ה בָעִ֛יר כָּל־ שְׁלָלָ֖הּ תָּבֹ֣ז לָ֑ךְ וְאָֽכַלְתָּ֙ אֶת שְׁלַ֣ל אֹיְבֶ֔יךָ אֲשֶׁ֥ר נָתַ֛ן יְהוָ֥ה אֱלֹהֶ֖יךָ לָֽךְ<br><br />
Si elle n'accepte pas la paix avec toi et qu'elle veuille te faire la guerre, alors tu l'assiégeras. Et après que l'Éternel, ton Dieu, l'aura livrée entre tes mains, tu en feras passer tous les mâles au fil de l'épée. Mais tu prendras pour toi les femmes, les enfants, le bétail, tout ce qui sera dans la ville, tout son butin, et tu mangeras les dépouilles de tes ennemis que l'Éternel, ton Dieu, t'aura livrés.}}<br />
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Bien que les Musulmans modernes citent ce verset pour justifier le verdict de Mu'adh, il convient de noter que ni la tradition Juive ni la tradition Chrétienne ne comprennent ce verset comme une règle générale pour la guerre, mais plutôt comme un commandement spécifique aux Juifs sous le commandement de Josué qui combattaient les peuples païens de la Terre Sainte. Il n'a généralement pas été utilisé par l'une ou l'autre religion pour justifier le genre de massacre qui a eu lieu à Médine dans d'autres contextes historiques.<br />
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Les prisonniers ainsi condamnés ont été gardés dans la maison ou le campement d'une femme musulmane d’Al-Harith de la tribu des Banu Najjar. Le matin, ils ont été conduits vers une tranchée qui avait été creusée dans le marché de la ville, et exécutés par décapitation <ref>Idem, 465</ref> . Selon la Sira d'Ibn Ishaq, une femme était parmi eux. Les autres femmes et les enfants ont été donnés comme esclaves sexuels et de travail aux Musulmans, seuls les garçons qui n'avaient pas encore atteint la puberté ont été autorisés à vivre. Selon la Sira, le butin en armes et en pillages était substantiel, mais Muhammad a quand même envoyé des femmes et des enfants pour être vendus au Najd afin d’obtenir plus de chevaux et d'armes <ref>Idem, 466</ref>. Comme c'était la coutume, Muhammad a reçu sa part du butin, y compris sa part des femmes, notamment une belle Juive nommée Rayhana dont le mari avait été décapité. Le reste a été distribué à tous les autres Musulmans, un Musulman à cheval recevant trois fois le butin d'un fantassin <ref>Idem, 466</ref>.<br />
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==Les récits selon le tafsir==<br />
The famed [[tafsir|mufassir]] [[ibn Kathir]], drawing upon his own sources as well as many other classical commentators, in his commentary on sura 33 Al-Ahzab الأحزاب "The Confederates" reaffirms many of the pertinent details from the sira narrative. In particular, ibn Kathir reads into the Quran's denouncement of the [[people of the book]] the perfidious Jews of the tribe of Banu Qurayzah and their betrayal of the prophet:{{Quote|Tafsir of ibn Kathir Qur'an Surah 33<br />
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|وَلِهَذَا قَالَ تَعَالَى: ﴿وَأَنزلَ الَّذِينَ ظَاهَرُوهُمْ﴾ أَيْ: عَاوَنُوا الْأَحْزَابَ وَسَاعَدُوهُمْ عَلَى حَرْبِ رَسُولِ اللَّهِ ﷺ ﴿مِنْ أَهْلِ الْكِتَابِ﴾ يَعْنِي: بَنِي قُرَيْظَةَ مِنَ الْيَهُودِ، مِنْ بَعْضِ أَسْبَاطِ بَنِي إِسْرَائِيلَ، كَانَ قَدْ نَزَلَ آبَاؤُهُمُ الْحِجَازَ قَدِيمًا، طَمَعًا فِي اتِّبَاعِ النَّبِيَّ الْأُمِّيَّ الذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ، ﴿فَلَمَّا جَاءَهُمْ مَا عَرَفُوا كَفَرُوا بِه﴾ [الْبَقَرَةِ: ٨٩] ، فَعَلَيْهِمْ لَعْنَةُ اللَّهِ.<br />
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For thus the most-High said "Those how had backed them (the confederates) came down" meaning: they assisted the confederates and helped them to make war on the Apostle of God (sala allah 'aleyhi wasallam). "From the people of<br />
the book" that is to say the Banu Qurayza of the Jews, descendants of the sons of Israel, who had come down to the Hijaz in olden times, doing so (aiding the Meccans) greedily against the followers of the illiterate prophet (Muhammad) whom they found written about in the Torah and the Gospel "when he came to them they did not know him and disbelieved in him" (surah al-baqarah 89) }}He refers here to [[Surah]] 33:{{Quote|{{Quran-range|33|26|27}}| And He brought those of the People of the Scripture who supported them down from their strongholds, and cast panic into their hearts. Some ye slew and ye made captive some.<br />
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And He caused you to inherit their land and their houses and their wealth, and land ye have not trodden. Allah is Able to do all things }}ibn Kathir confirms that it was the angels themselves who implored Muhammad not to stop fighting:{{Quote|Tafisr of ibn Kathir on Qur'an Surah 33|2=وَرَجَعَ رَسُولُ اللَّهِ ﷺ إِلَى الْمَدِينَةِ مُؤَيَّدًا مَنْصُورًا، وَوَضَعَ النَّاسُ السِّلَاحَ. فَبَيْنَمَا رَسُولُ اللَّهِ ﷺ يَغْتَسِلُ(٤) مِنْ وَعْثَاءِ تِلْكَ الْمُرَابَطَةِ فِي بَيْتِ أُمِّ سَلَمَةَ <br />
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إِذْ تَبَدَّى لَهُ جِبْرِيلُ مُعْتَجِرًا بِعِمَامَةٍ مِنْ إِسْتَبْرَقٍ، عَلَى بَغْلَةٍ عَلَيْهَا قَطِيفَةٌ [مِنْ](٥) دِيبَاجٍ، فَقَالَ: أوضَعت السِّلَاحَ يَا رَسُولَ اللَّهِ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّ الْمَلَائِكَةَ لَمْ تَضَعْ أَسْلِحَتَهَا، وَهَذَا الْآنَ رُجُوعِي مِنْ طَلَبِ الْقَوْمِ. ثُمَّ قَالَ: إِنَّ اللَّهَ يَأْمُرُكَ أَنْ تَنْهَضَ إِلَى بَنِي قُرَيْظَةَ. وَفِي رِوَايَةٍ فَقَالَ لَهُ: عذيرَك مِنْ مُقَاتِلٍ، أَوَضَعْتُمُ السِّلَاحَ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّا لَمْ نَضَعْ أَسْلِحَتَنَا بَعْدُ، انْهَضْ إِلَى هَؤُلَاءِ. قَالَ: "أَيْنَ؟ ". قَالَ: بَنِي قُرَيْظَةَ، فَإِنَّ اللَّهَ أَمَرَنِي أَنْ أُزَلْزِلَ عَلَيْهِمْ. فَنَهَضَ رَسُولُ اللَّهِ ﷺ مِنْ فَوْرِهِ، وَأَمَرَ النَّاسَ بِالْمَسِيرِ إِلَى بَنِي قُرَيْظَةَ، وَكَانَتْ عَلَى أَمْيَالٍ مِنَ الْمَدِينَةِ، وَذَلِكَ بَعْدَ صَلَاةِ الظُّهْرِ، وَقَالَ: "لَا يُصَلِّيَنَّ أَحَدٌ مِنْكُمُ الْعَصْرَ إِلَّا فِي بَنِي قُرَيْظَةَ".<br />
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the Messenger of Allah returned to Al-Madinah in triumph and the people put down their weapons. While the Messenger of Allah was washing off the dust of battle in the house of Umm Salamah, may Allah be pleased with her, Jibril, upon him be peace, came to him wearing a turban of brocade, riding on a mule on which was a cloth of silk brocade. He said, "Have you put down your weapons, O Messenger of Allah" He said, "Yes" He said, "But the angels have not put down their weapons. I have just now come back from pursuing the people." Then he said: "Allah, may He be blessed and exalted, commands you to get up and go to Banu Quraiza. According to another report, "What a fighter you are! Have you put down your weapons" He said, "Yes". He said, "But we have not put down our weapons yet, get up and go to these people." He said: "Where?" He said, "Banu Quraiza, for Allah has commanded me to shake them." So the Messenger of Allah got up immediately, and commanded the people to march towards Banu Quraiza, who were a few miles from Al-Madinah. This was after Salat Az-Zuhr. He said, No one among you should pray `Asr except at Banu Quraiza.}}Thus in the view of ibn Kathir the fate of the Banu Qurayzah was the work of their own hand, a fate approved of and commanded by heaven itself. According to ibn Kathir, there fate was exactly what ibn Ishaq had described:{{Quote| Tafsir Ibn Kathir on Surah 33|2=فَقَالَ: إِنِّي أَحْكُمُ أَنْ تُقْتَلَ مُقَاتلتهم، وتُسبْى ذُرِّيَّتُهُمْ وَأَمْوَالُهُمْ. فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: "لَقَدْ حَكَمْتَ بِحُكْمِ اللَّهِ مِنْ فَوْقِ سَبْعَةِ أَرْقِعَةٍ"(٨) . وَفِي رِوَايَةٍ: "لَقَدْ حكمتَ بِحُكْمِ المَلك". ثُمَّ أَمْرَ رَسُولِ اللَّهِ ﷺ بِالْأَخَادِيدِ فَخُدّت فِي الْأَرْضِ، وَجِيءَ بِهِمْ مُكْتَفِينَ، فَضَرَبَ أَعْنَاقَهُمْ، وَكَانُوا مَا بَيْنَ السَّبْعِمِائَةِ إِلَى الثَّمَانِمِائَةِ، وَسَبَى مَنْ لَمْ يُنبت مِنْهُمْ مَعَ النِّسَاءِ وَأَمْوَالِهِمْ(٩)<br />
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Then he (Sa'ad) said: My judgement is that their fighting-age men be killed, and their families and wealth be taken as booty. The prophet (sala allah 'aleyhi wasallam) said "You have judged with the judgement of Allah above the seven heavens." In another narration: "You have judged with the judgement of the King (Allah)." Then the Messenger of Allah commanded that ditches should be dug, so they were dug in the earth, and they were brought tied by their shoulders, and were beheaded. There were between seven hundred and eight hundred of them. The children who had not yet reached adolescence and the women were taken prisoner, and their wealth was seized.}}<br />
==Accounts in Hadiths==<br />
The hadith of Bukhari provide witness for the incidents described by Ishaq. Bukhari confirms that it was the angels who decree that the war be carried to the Banu Qurayza:{{Quote| {{Bukhari|4|52|68}}| Narrated 'Aisha: 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 Banu Qurayza. So Allah's Apostle went out towards them.}}Similiarly, he confirms that it is was Sa'ad who condemned them to their fate:{{Quote| {{Bukhari|5|58|148}}| Narrated Abu Said Al-Khudri: Some people (i.e. the Jews of Bani bin Quraiza) agreed to accept the verdict of Sad bin Muadh so the Prophet sent for him (i.e. Sad bin Muadh). He came riding a donkey, and when he approached the Mosque, the Prophet ﷺ said, "Get up for the best amongst you." or said, "Get up for your chief." Then the Prophet ﷺ said, "O Sad! These people have agreed to accept your verdict." Sad said, "I judge that their warriors should be killed and their children and women should be taken as captives." The Prophet ﷺ said, "You have given a judgment similar to Allah's Judgment (or the King's judgment)."}}Incidentally, Bukhari mentions that even though ibn Sa'd was called upon to provide a fair judgement to the Banu Qurayzahas a former ally, in fact he went to his death, caused by wounds suffered during the battle of the trench, wishing for death to the infidels:{{Quote| {{Bukhari|5|59|448}}| Sa`d was wounded on the day of Khandaq (i.e. Trench) when a man from Quraish, called Hibban bin Al-`Araqa hit him (with an arrow). The man was Hibban bin Qais from (the tribe of) Bani Mais bin 'Amir bin Lu'ai who shot an arrow at Sa`d's medial arm vein (or main artery of the arm). The Prophet (ﷺ) pitched a tent (for Sa`d) in the Mosque so that he might be near to the Prophet (ﷺ) to visit. When the Prophet returned from the (battle) of Al-Khandaq (i.e. Trench) and laid down his arms and took a bath Gabriel came to him while he (i.e. Gabriel) was shaking the dust off his head, and said, "You have laid down the arms?" By Allah, I have not laid them down. Go out to them (to attack them)." The Prophet (ﷺ) said, "Where?" Gabriel pointed towards Bani Quraiza. So Allah's Messenger (ﷺ) went to them (i.e. Banu Quraiza) (i.e. besieged them). They then surrendered to the Prophet's judgment but he directed them to Sa`d to give his verdict concerning them. Sa`d said, "I give my judgment that their warriors should be killed, their women and children should be taken as captives, and their properties distributed." Narrated Hisham: My father informed me that `Aisha said, "Sa`d said, "O Allah! You know that there is nothing more beloved to me than to fight in Your Cause against those who disbelieved Your Apostle and turned him out (of Mecca). O Allah! I think you have put to an end the fight between us and them (i.e. Quraish infidels). And if there still remains any fight with the Quraish (infidels), then keep me alive till I fight against them for Your Sake. But if you have brought the war to an end, then let this wound burst and cause my death thereby.' So blood gushed from the wound. There was a tent in the Mosque belonging to Banu Ghifar who were surprised by the blood flowing towards them. They said, 'O people of the tent! What is this thing which is coming to us from your side?' Behold! Blood was flowing profusely out of Sa`d's wound. Sa`d then died because of that."}}Bukhari also mentions the fate of the Banu Qurayza, carried out in accordance with Sa'd's judgement:{{Quote|{{bukhari|5|59|362}}, See Also: {{muslim|19|4364}}|Narrated Abd-Allah ibn Umar: Banu Nadir and Banu Qurayza 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 Banu Qaynuqa, the tribe of Abdullah bin Salam and the Jews of Bani Haritha and all the other Jews of Medina. }}Sunan Abi Dawud tells us exactly how it was determined, whether a male youth would be spared, based on whether he had had reached puberty or not:{{Quote| {{Abudawud|38|4390}}| Narrated Atiyyah al-Qurazi:<br />
<br />
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<br />
I was among the captives of Banu Qurayza. 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.}}<br />
==Modern Views and Perspectives==<br />
<center><youtube>UZE1N56fswY</youtube></center>In the clip above Muslim scholar Yasir Qadhi, well respected for his degrees from the Islamic University of Medina as well as from Yale, makes the argument that Muhammad was dealing with treachery and he had taken the maximum punitive actions against it. Qadhi argues that the prophet was justified in every step and showed as much restraint as necessary, being motivated purely by concerns on statecraft and practicality, not by malice. As he says, it is possible to accuse the prophet of being "harsh" but not of acting with malice towards the Banu Qurayzahor the Jews in general, as this would not be "academically valid."<br />
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Ibn Ishaq makes the same point:{{Quote| Ibn Ishaq: 683 | Then Abu Sufyan said: “O Quraish, we are not in a permanent camp; the horses and camels are dying; the Banu Qurayza have broken their word to us and we have heard disquieting reports of them. You can see the violence of the wind which leaves us neither cooking-pots, or fire, nor tents to count on. Be off, for I am going” }}Yasir Qadhi states that the punishment was "harsh" and yet it is sometimes necessary to be harsh. Yaqeen institute scholar Abu Amina Elias (Justin Parrott) makes the cases that killing the "fighting men" prisoners of the Banu Qurayzahwas an "act of self-defense" on the part of the Muslim community and cites Deuteronomy 20:12-14 to justify the actions of the Muslims, agreeing with ibn Ishaq that Sa'd was judging the Jews by their own law. He also claims that the prophet only sent his men their with arms to "defend themselves" and that the women and children of the Banu Qurayzahwere taken "into captivity" for their protection since all of their men folk had bee slaughtered <ref>"Did the Prophet commit genocide against Jews?" Faith in Allah There is no god but Allah and Muhammad is his messenger https://abuaminaelias.com/prophet-genocide-banu-qurayza/ April 8, 2013</ref>. Karen Armstrong, in her book A Short History of Islam, likewise claims "The struggle did not indicate any hostility towards Jews in general, but only towards the three rebel tribes. The Quran continued to revere Jewish prophets and to urge Muslims to respect the People of the Book."<ref>Islam:A Short History Karen Armstrong Modern Library 2002</ref><br />
<br />
These arguments are all echoes of the original arguments found in the material above. Ibn Ishaq claims that the Jews of Banu Qurayzahposed a threat to the Muslims via their betrayal and does portray Muhammad as hesitating to decide their fate. ibn Ishaq even recounts of how "harsh" the punishment was:{{Quote|{{citation|page=462 (paragraph: 686)|trans_title=The Life of Muhammad|title=Sirat Rasul Allah|author1=Ibn Ishaq|author2=Ibn Hisham|author3=al-Tabari|editor=A. Guillaume|year=1955|publisher=Oxford UP|ISBN=0196360331|location=Karachi|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n381/mode/2up}}|Apostle sent him (Abu Lubaba) to them (Banu Quraiza), and when they saw him they got up to meet him. The women and children went up to him weeping in his face, and he felt sorry for them. They said, ‘Oh Abu Lubaba, do you think that we should submit to Muhammad's judgement? He said ‘yes' and pointed with his hand to his throat signifying slaughter.}}Yet critics of these pro-Islam viewpoints have pointed out that the verse cited by modern Muslims from Deuteronomy to justify the extermination of the Banu Qurayzahyet in fact this is not how the verse has been viewed in traditional Christian or especially Jewish scholarship. According to Jewish doctrine, these verses were revealed to him before the Israelites entered the Holy Land, specifically instructing them on how to deal with the people living there <ref>"Muhammad’s atrocity against the Qurayza Jews" James M. Arlandson Answering Islam https://www.answering-islam.org/Authors/Arlandson/qurayza_jews.htm</ref>. Morever, the claim that there was no apparent animus towards the Jews of Banu Qurayzahon the part of Muhammad is contradicted by ibn Ishaq's account:{{Quote|Ibn Ishaq: 684 | "When the apostle approached their forts he (Muhammad) said: "You brothers of monkeys.., has god disgraced you and brought his vengeance upon you?"<br />
<br />
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Banu Qurayza replied: "O Abul Qasim (Muhammad), you are not a barbarous person" }}In mocking them as apes, Muhammad is here echoing the Qur'an, which claims that (some) Jews were turned into apes for violating the sabbath (Qur'an 50:60).<br />
Jewish anti-jihad scholar Andrew Bostrom points out that Muhammad took one of the most beautiful Jewish women of the Banu Qurayza, Rayhanah, as his wife and that the Muslims benefited handsomely from the destruction of this tribe, so self-defense was clearly not the only concern. <ref>"Muhammad, the Qurayza Massacre, and PBS" Andrew Bostom The Legacy of Jihad 10 June 2012, Archived https://www.webcitation.org/query?url=http://www.andrewbostom.org/loj//content/view/38/27/&date=2012-06-10</ref>. Abu Amina Elias's view that the Muslims took such women and children as Rayhana captive simply for their protection also cannot be true, as ibn Ishaq recounts that some of them were taken to the far-off region of the Najd to be sold for weapons and horses. Yasir Qadhi himself points out that the Banu Qurayzahwere offered freedom to live on were they to accept Islam, and according to the sira only their hard, petulant hearts which rejected Muhammad despite knowing he was a prophet of the Lord prevented them from allowing themselves to be saved by conversion to Islam. So clearly, at least in the eyes of the sirah, their Jewish religion did, in fact, have something to do with the pitilessness with which Muhammad dealt with them, going against Qadhi's point that the prophet acted without malice or religious animus according to the sources we have. Bukhari also mentions that the prophet commanded his men to abuse the Banu Qurayzahwith poetry, which was in ancient Arab times one of the premier ways of promoting enmity with an enemy (Muhammad ordered poets who did this to him to be killed):{{Quote| {{Bukhari|5|59|449}}|Narrated Al-Bara: "On the day of Qurayza’s (besiege), Allah's Apostle said to Hassan bin Thabit, 'Abuse them (with your poems), and Gabriel is with you" }}<br />
==Problems with the Traditional Narrative==<br />
The narrative of the Banu Qurayzahis an accepted part of Islamic law, and multiple Islamic jurists have cited it, including when ruling that certain populations of Jews and other non-believers be massacred. As such there is no question amongst orthodox Muslims that it happened <ref>"Extended Interview: The legacy of Islamic Antisemetism" Andrew Bostom andrewbostom.org 13 June 2008</ref>. Yet the historiography of the subject is not without its own problems.<br />
<br />
Within the Islamic tradition, ibn Ishaq was frequently criticized for giving too much weight to Jewish stories and being biased in general in his retellings of certain events. Malik ibn Anas accusses ibn Ishaq of being a "liar" for listening to "Jewish stories" <ref>"New Light on the Story of Banu Qurayza and the Jews of Medina", W.N Arafat 2001 p. 100-107</ref>.<br />
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Modern scholarship has cast much more serious doubts on the scholarship of Islamic scholars working in the 8th century (2nd Islamic century) such as ibn Ishaq. As Fred Donner points out, one of the earliest documents we have from the nascent proto-Islamic movement is the ''Constitution of Medina'' صحيفة مدينة also known as the Ummah Document or صحيفة الأمة. This remarkable document, preserved by the Islamic historian [[Al-Tabari]], lays out a compact for the "believers" of Medina, an "ummah" or national community that includes the Jews as "believers" on the same level as the Arab believers. Fred Donner believes this document actually points to an early, occulted history of Islam in which Arab monotheists joined with Jews into one "ummah" under the command of Muhammad. Troublingly for the historical narrative, this document makes mention of many different Jewish tribes, but the main 3 tribes of the sira, the Banu Qurayza, the Banu Qaynuqaa', and the Banu Nadir are conspicuously absent. It is in fact the absence of these tribes which convinces scholars that the document must be very old despite being preserved only in the 9th-century works of Tabari, since a younger document would presumably would have been changed to agree with the established historical narrative. Donner mentions that many early 7th century mosques do not include the qibla facing towards Mecca, and concludes that this story of the massacre of the Banu Qurayzahmay have been invented or embellished in order to explain a much later break between the Jewish and Muslim communities <ref>Muhammad and the Believers: At the Orgins of Islam, Fred Donner, Harvard University Press 2010, p. 72-73</ref>.<br />
<br />
Patricia Cronner and Michael Cook in their groundbreaking work ''Hagarism'' likewise report on an Armenian historian writing in the 7th century known as pseudo-Sabeous. This historian imputes the Arab invasions to a confederation of Jews and Arabs led by Muhammad himself, contradicting the Islamic narrative that Muhammad died before the invasion of Palestine and the Middle East. Pseudo-Sebeos likewise imputes to the Arabs and Jews a shared monotheism and brotherhood through their ancestry to Abraham and his wife Hagar <ref>Hagarism: Making of the Islamic World, Patricia Crone and Michael Cook, Cambridge University Press 1977, p. 6-8</ref>. If this account is to be believed, there could not have been any great massacre of the Jews by Muhammad as we has working with them when he invaded Palestine. Stephen Shoemaker in his work ''The Death of a Prophet'' adds further evidence to thesis of Crone and Cook, marshaling evidence from a wide variety of sources, almost all of which predate the first Islamic sources, that Muhammad himself was actually the leader of the believers when they entered Palestine and he died only after its conquest. In particular he calls attention to a Jewish apocalypse from the 7th century, the Secrets of Rabbi ben Shim'on, which seems to paint Muhammad as the redeemer of the Jews from the oppression of the Romans in the Holy Land. If this is to be believed, and this source predates every Islamic source we have, the massacre of the Banu Qurayzahcould not have taken place, since Muhammad, the leader of the invasion of Palestine, was seen as a savior of the Jewish people <ref>The Death of a Prophet, Stephen Shoemaker, University of Pennsylvania Press 2012, p. 27-33</ref>. This would seem to indicate that the break between the Muslims and the Jews took place after his death, and would indicate that stories such as the massacre of the Banu Qurayzahwere fabricated in order to "back date" the break with the Jews to the prophet's own lifetime.<br />
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==See Also==<br />
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*[[List of Killings Ordered or Supported by Muhammad]]<br />
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==External Links==<br />
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*[http://www.answering-islam.org/Muhammad/Jews/BQurayza/index.html What really happened to the Banu] ''- Collection of articles from Answering Islam''<br />
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*[https://www.call-to-monotheism.com/rebuttal_to_answering_islam_s_article__the_bani_quraytha_jews__traitors_or_betrayed_ Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?] - ''Muslim Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?"''<br />
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*[{{Reference archive|1=http://www.andrewbostom.org/loj//content/view/38/27/|2=2012-06-10}} Muhammad, the QurayzahMassacre, and PBS] ''- Andrew G. Bostom, FrontPageMagazine''<br />
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*[{{Reference archive|1=http://www.americanthinker.com/2006/02/muhammad_and_massacre_of_the_q.html|2=2012-06-10}} Muhammad and Massacre of the QurayzahJews] ''- James Arlandson, American Thinker''<br />
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*[{{Reference archive|1=http://www.kister.huji.ac.il/sites/default/files/banu_qurayza.pdf|2=2012-06-10}} Massacre of the Banū Qurayẓa: A Re-Examination of a Tradition] ''- M. J. Kister, Jerusalem Studies in Arabic and Islam 8 (1986): 61-96''<br />
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==References==<br />
{{reflist}}<br />
[[Category:Muhammad]]<br />
[[Category:People of the Book]]<br />
[[Category:Jihad]]<br />
[[Category:Islamic History]]<br />
[[Category:Sirah]]<br />
[[Category:Sacred history]]</div>SOShttps://wikiislamica.net/index.php?title=Le_Massacre_des_Banu_Qurayza&diff=137964Le Massacre des Banu Qurayza2024-02-29T20:40:49Z<p>SOS: </p>
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{{QualityScore|Lead=4|Structure=4|Content=4|Language=4|References=4}}[[File:Banu qurayza massacre.jpg|175px|right|thumb|''Détail d'une peinture miniature : Le Prophète, Ali, et ses compagnons lors du massacre des prisonniers de la tribu Juive des Banu Qurayza, illustration d'un texte du XIXe siècle de Muhammad Rafi Bazil.]]Selon les sources islamiques traditionnelles, en 627 après J.-C., à la suite de la [[Bataille de la Tranchée]] et de la trahison des Musulmans par la tribu juive des Banu Qurayza, les Musulmans, sous le commandement militaire direct du prophète [[Muhammad]], ont assiégé le camp des Banu Qurayza. Après un siège d'environ 2 semaines, selon les sources, les Juifs des Banu Qurayza se sont rendus et ont confié leur sort à un intermédiaire de confiance des Musulmans de la tribu des 'Aws, Sa'd ibn Mu'adh. Cependant, Sa'd ibn Mu'adh, affirmant suivre la loi de la Torah elle-même, a conseillé à Muhammad de massacrer les hommes de la tribu et de vendre les femmes et les enfants comme esclaves. Muhammad a suivi ce conseil et, par conséquent, entre 400 et 900 prisonniers de la tribu, incluant des enfants montrant des signes de puberté, ont été abattus, beaucoup devant leur famille, et le reste de la tribu a été vendu en esclavage. L'événement est bien attesté dans la tradition historique islamique et a servi de base à de multiples décisions tout au long de l'histoire concernant le traitement des non-Musulmans capturés par les forces militaires Musulmanes.<br />
==Contexte==<br />
Selon ibn Ishaq, les raids agressifs constants et la propension à la guerre de Muhammad avaient poussé les Mecquois, en alliance avec les tribus juives que Muhammad avait expulsées de Yathrib et la tribu arabe du nord, les Ghatafan, à mettre fin à ce prédicateur et à son mouvement une fois pour toutes. Les trois tribus juives originelles de Médine, les Banu Nadir, les Banu Qaynuqa et les Banu Qurayza, avaient vu leur nombre diminuer à une seule car Muhammad avait expulsé les Banu Nadir et les Banu Qaynuqa de Médine pour des prétextes différents. Pendant ce temps, leurs biens, y compris leurs précieux palmiers, avaient été saisis par Muhammad et les Musulmans. Avec les Mecquois et les Ghatafan, les tribus juives exilées de Médine avaient formé une alliance et rassemblé une armée dont les effectifs sont donnés dans la Sira comme étant d'environ 10 000 hommes, dont plus de 600 cavaliers montés, contre très peu de cavalerie pour les Musulmans, et 7 000 hommes plus puissants que l'armée qui avait vaincu Muhammad et les Musulmans à Uhud. A cette époque, Muhammad ne pouvait compter que sur une force d'environ 3 000 hommes. Muhammad a reçu la nouvelle de leur avance et a commencé à prendre des dispositions. Un compagnon perse du prophète nommé Salman, apparemment un vétéran des nombreuses guerres opposant les Sassanides face aux Romains, a conseillé que lorsqu'on était confronté à un grand nombre de cavaliers ennemis comme ceux que possédaient les Juifs confédérés et les Mecquois, une bonne stratégie était de creuser une tranchée défensive. Il a été décidé de poursuivre cette stratégie <ref>Martin Lings Muhammad: His Life Based on the Earliest Sources Inner Traditions 2006, pages 222-223</ref>. Les Banu Qurayza n’ont pas fourni d'hommes pour aider, mais ont donné des outils de retranchement et la stratégie des Musulmans a reposé sur les Banu Qurayza, dont le fort se trouvait à l'arrière des défenses Musulmanes, ne rompant pas leur alliance avec Muhammad et ne se joignant pas aux confédérés. La stratégie de la tranchée a fonctionné pour remporter la bataille contre les Mecquois et leurs alliés, et les confédérés ont été repoussés sans beaucoup de pertes pour les Musulmans, mais cela n’a pas mis fin aux combats.<br />
==Le récit selon la Sira==<br />
La série d'événements menant à la destruction des Banu Qurayza a commencé lors de la Bataille de la Tranchée. Incapables de briser les défenses des Musulmans Médinois, les Mecquois ont envoyé un émissaire de leurs alliés juifs, "l'ennemi d'Allah, Huyayy ibn Akhtab An-Nadri" <ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (traducteur), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh Oxford Universite Press 2005, p.453</ref>, aux Banu Qurayza dans le but de solliciter leur aide et de mettre fin à l'impasse en attaquant Muhammad et les musulmans à l'arrière de leurs défenses. Selon Ibn Ishaq, initialement, le chef des Banu Qurayza, Ka'b ibn Asad al-Qurayzi, n’a même pas permis à Huyayy ibn Akhtab d'entrer dans le camp, mais a été incité à le faire suite à l'accusation de Huyayy selon laquelle ibn Ka'b ne voulait pas partager sa nourriture. Ibn Ishaq ne précise pas comment il sait cela, mais il affirme que la négociation a échoué en raison de l'insistance des Qurayza pour que les Mecquois offrent des otages afin de garantir qu'ils ne quitteraient pas le champ de bataille tant que Muhammad ne serait pas vaincu (bien qu'ils ont effectivement quitté le champ sans avoir vaincu Muhammad). Selon Ibn Ishaq, les Banu Qurayza, après de nombreux "plaidoyers", ont seulement accepté de ne pas aider les Musulmans ni d’entraver ou de combattre les confédérés. Ibn Ishaq présente comme preuve de la perfidie des Banu Qurayza une chaîne d'Isnad de Yahya ibn ‘Abbaad ibn ‘Abdullah ibn Az-Zubayr avec une histoire selon laquelle une femme musulmane, Safiyah bint ‘AbdulMuttalib, qui a vu un éclaireur juif des Banu Qurayza reconnaître une fortification musulmane se préparer à une attaque. Elle en a informé le commandant du fort, Hassan, et lui a demandé de tuer l'éclaireur, et lorsqu'il a refusé, elle a pris un gourdin et est allé battre l'homme à mort<ref>Idem, 458</ref>. En dehors de cela, Ibn Ishaq ne présente aucune preuve que les Juifs des Banu Qurayza étaient de mèche avec les confédérés. Cependant, il relate qu'Allah a "semé la discorde" entre les confédérés et les Banu Qurayza, ce qui a conduit les Mecquois à battre en retraite sans avoir vaincu Muhammad ou a mené une attaque coordonnée contre les musulmans avec les Banu Qurayza.<ref>Idem, 459</ref><br />
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La Bataille de la Tranchée étant remportée, Muhammad et ses hommes ont déposé leurs armes et outils de retranchement pour rentrer chez eux. Cependant, selon la Sira, Allah avait d'autres plans. L'ange [[Jibreel (Angel Gabriel)|Jibril]] est apparu à Muhammad juste après qu'il ait déposé son arme et l’a informé que la bataille n'était pas encore terminée car il fallait s’occuper du cas des Juifs des Banu Qurayza en raison de leur trahison mentionnée ci-dessus. Muhammad a informé ses hommes qu'ils ne devaient pas faire la prière de Asr avant d'atteindre le camp des Banu Qurayza, ce qui signifiait qu'il voulait qu'ils s'y rendent rapidement. Les Musulmans ont assiégé le camp pendant des périodes de durées différentes selon la source (Ibn Ishaq affirme 25 jours avant que "Allah ne jette la terreur dans leurs cœurs"). Les Banu Qurayza ont reçu l’ordre de se rendre et d'accepter l'islam, ce qu'ils ont juré de ne jamais faire. Désespérés de leur situation, selon Ibn Ishaq, ils ont discuté de trois options : accepter l'islam, tuer leurs femmes et leurs enfants et se lancer dans une attaque de style banzaï contre les forces musulmanes numériquement supérieures (peut-être que les commentateurs modernes l’ont ajouté en émulation de leurs prédécesseurs religieux à Massada en Palestine), ou s’engager dans une attaque sournoise le jour du sabbat juif. Les Juifs des Banu Qurayza ont trouvé inacceptables les options proposées.<br />
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Incapables de prendre une décision et assiégés pendant des semaines, les Banu Qurayza ont demandé à parler à Abu Lubaba, un homme de la tribu des 'Aws, leurs alliés. Abu Lubaba, interrogé sur ce que les Banu Qurayza devaient faire, leur a conseillé de se rendre au Prophète, mais en même temps il a levé la main vers son cou, indiquant qu'ils seraient massacrés <ref>Idem, 462</ref>. Après son départ, il a estimé que son action de révéler aux Banu Qurayza leur destin était une trahison envers le Prophète, et il s’est attaché à un pilier pour demander le pardon d'Allah, un acte que Muhammad a approuvé. Malgré cet avertissement, les Banu Qurayza se sont rendu aux Musulmans le jour suivant <ref>Idem, 463</ref>.<br />
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La tribu des 'Aws, alliée des Banu Qurayza au temps de la [[jahiliyyah]], a demandé miséricorde pour eux auprès du Prophète. Le Prophète, ne voulant pas causer de dissension dans ses rangs (les serments et les alliances de loyauté étaient très importants dans la société tribale arabe, car en l'absence de tribunaux et de gouvernements établis, la seule garantie de sécurité et de justice qui pouvait être obtenue était la promesse de protection des alliés en cas de meurtre, de querelles familiales ou de guerre), a confié le sort des Banu Qurayza à un ancien cheikh de confiance des 'Aws, Sa‘d ibn Mu‘adh, qui avait été mortellement blessé pendant la bataille et est mort peu de temps après le massacre des Banu Qurayza. Une fois que Sa'd ibn Mu'adh s’est assuré que les Banu Qurayza et le Prophète respecteraient son jugement, quel qu'il soit, il l’a donné sans hésitation : les hommes des Banu Qurayza devaient être exécutés jusqu'au dernier, tandis que les femmes et les enfants devaient être vendus comme esclaves. Sa'd ibn Mu‘adh a justifié cette décision en déclarant qu’elle provenait de la Torah des Juifs. Ibn Ishaq ne cite pas le verset et le chapitre de la Bible, mais cela est généralement pris comme une référence au livre du Deutéronome 20:12-14.{{Quote|Deutéronome 20:12-14|וְאִם לֹ֤א תַשְׁלִים֙ עִמָּ֔ךְ וְעָשְׂתָ֥ה עִמְּךָ֖ מִלְחָמָ֑ה וְצַרְתָּ֖ עָלֶֽיהָ וּנְתָנָ֛הּ יְהוָ֥ה אֱלֹהֶ֖יךָ בְּיָדֶ֑ךָ וְהִכִּיתָ֥ אֶת כָּל זְכוּרָ֖הּ לְפִי חָֽרֶב רַ֣ק הַ֠נָּשִׁים וְהַטַּ֨ף וְהַבְּהֵמָ֜ה וְכֹל֩ אֲשֶׁ֨ר יִהְיֶ֥ה בָעִ֛יר כָּל־ שְׁלָלָ֖הּ תָּבֹ֣ז לָ֑ךְ וְאָֽכַלְתָּ֙ אֶת שְׁלַ֣ל אֹיְבֶ֔יךָ אֲשֶׁ֥ר נָתַ֛ן יְהוָ֥ה אֱלֹהֶ֖יךָ לָֽךְ<br><br />
Si elle n'accepte pas la paix avec toi et qu'elle veuille te faire la guerre, alors tu l'assiégeras. Et après que l'Éternel, ton Dieu, l'aura livrée entre tes mains, tu en feras passer tous les mâles au fil de l'épée. Mais tu prendras pour toi les femmes, les enfants, le bétail, tout ce qui sera dans la ville, tout son butin, et tu mangeras les dépouilles de tes ennemis que l'Éternel, ton Dieu, t'aura livrés.}}<br />
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Bien que les Musulmans modernes citent ce verset pour justifier le verdict de Mu'adh, il convient de noter que ni la tradition Juive ni la tradition Chrétienne ne comprennent ce verset comme une règle générale pour la guerre, mais plutôt comme un commandement spécifique aux Juifs sous le commandement de Josué qui combattaient les peuples païens de la Terre Sainte. Il n'a généralement pas été utilisé par l'une ou l'autre religion pour justifier le genre de massacre qui a eu lieu à Médine dans d'autres contextes historiques.<br />
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Les prisonniers ainsi condamnés ont été gardés dans la maison ou le campement d'une femme musulmane d’Al-Harith de la tribu des Banu Najjar. Le matin, ils ont été conduits vers une tranchée qui avait été creusée dans le marché de la ville, et exécutés par décapitation <ref>Idem, 465</ref> . Selon la Sira d'Ibn Ishaq, une femme était parmi eux. Les autres femmes et les enfants ont été donnés comme esclaves sexuels et de travail aux Musulmans, seuls les garçons qui n'avaient pas encore atteint la puberté ont été autorisés à vivre. Selon la Sira, le butin en armes et en pillages était substantiel, mais Muhammad a quand même envoyé des femmes et des enfants pour être vendus au Najd afin d’obtenir plus de chevaux et d'armes <ref>Idem, 466</ref>. Comme c'était la coutume, Muhammad a reçu sa part du butin, y compris sa part des femmes, notamment une belle Juive nommée Rayhana dont le mari avait été décapité. Le reste a été distribué à tous les autres Musulmans, un Musulman à cheval recevant trois fois le butin d'un fantassin <ref>Idem, 466</ref>.<br />
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==Les récits selon le tafsir==<br />
The famed [[tafsir|mufassir]] [[ibn Kathir]], drawing upon his own sources as well as many other classical commentators, in his commentary on sura 33 Al-Ahzab الأحزاب "The Confederates" reaffirms many of the pertinent details from the sira narrative. In particular, ibn Kathir reads into the Quran's denouncement of the [[people of the book]] the perfidious Jews of the tribe of Banu Qurayzah and their betrayal of the prophet:{{Quote|Tafsir of ibn Kathir Qur'an Surah 33<br />
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|وَلِهَذَا قَالَ تَعَالَى: ﴿وَأَنزلَ الَّذِينَ ظَاهَرُوهُمْ﴾ أَيْ: عَاوَنُوا الْأَحْزَابَ وَسَاعَدُوهُمْ عَلَى حَرْبِ رَسُولِ اللَّهِ ﷺ ﴿مِنْ أَهْلِ الْكِتَابِ﴾ يَعْنِي: بَنِي قُرَيْظَةَ مِنَ الْيَهُودِ، مِنْ بَعْضِ أَسْبَاطِ بَنِي إِسْرَائِيلَ، كَانَ قَدْ نَزَلَ آبَاؤُهُمُ الْحِجَازَ قَدِيمًا، طَمَعًا فِي اتِّبَاعِ النَّبِيَّ الْأُمِّيَّ الذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ، ﴿فَلَمَّا جَاءَهُمْ مَا عَرَفُوا كَفَرُوا بِه﴾ [الْبَقَرَةِ: ٨٩] ، فَعَلَيْهِمْ لَعْنَةُ اللَّهِ.<br />
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For thus the most-High said "Those how had backed them (the confederates) came down" meaning: they assisted the confederates and helped them to make war on the Apostle of God (sala allah 'aleyhi wasallam). "From the people of<br />
the book" that is to say the Banu Qurayza of the Jews, descendants of the sons of Israel, who had come down to the Hijaz in olden times, doing so (aiding the Meccans) greedily against the followers of the illiterate prophet (Muhammad) whom they found written about in the Torah and the Gospel "when he came to them they did not know him and disbelieved in him" (surah al-baqarah 89) }}He refers here to [[Surah]] 33:{{Quote|{{Quran-range|33|26|27}}| And He brought those of the People of the Scripture who supported them down from their strongholds, and cast panic into their hearts. Some ye slew and ye made captive some.<br />
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And He caused you to inherit their land and their houses and their wealth, and land ye have not trodden. Allah is Able to do all things }}ibn Kathir confirms that it was the angels themselves who implored Muhammad not to stop fighting:{{Quote|Tafisr of ibn Kathir on Qur'an Surah 33|2=وَرَجَعَ رَسُولُ اللَّهِ ﷺ إِلَى الْمَدِينَةِ مُؤَيَّدًا مَنْصُورًا، وَوَضَعَ النَّاسُ السِّلَاحَ. فَبَيْنَمَا رَسُولُ اللَّهِ ﷺ يَغْتَسِلُ(٤) مِنْ وَعْثَاءِ تِلْكَ الْمُرَابَطَةِ فِي بَيْتِ أُمِّ سَلَمَةَ <br />
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إِذْ تَبَدَّى لَهُ جِبْرِيلُ مُعْتَجِرًا بِعِمَامَةٍ مِنْ إِسْتَبْرَقٍ، عَلَى بَغْلَةٍ عَلَيْهَا قَطِيفَةٌ [مِنْ](٥) دِيبَاجٍ، فَقَالَ: أوضَعت السِّلَاحَ يَا رَسُولَ اللَّهِ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّ الْمَلَائِكَةَ لَمْ تَضَعْ أَسْلِحَتَهَا، وَهَذَا الْآنَ رُجُوعِي مِنْ طَلَبِ الْقَوْمِ. ثُمَّ قَالَ: إِنَّ اللَّهَ يَأْمُرُكَ أَنْ تَنْهَضَ إِلَى بَنِي قُرَيْظَةَ. وَفِي رِوَايَةٍ فَقَالَ لَهُ: عذيرَك مِنْ مُقَاتِلٍ، أَوَضَعْتُمُ السِّلَاحَ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّا لَمْ نَضَعْ أَسْلِحَتَنَا بَعْدُ، انْهَضْ إِلَى هَؤُلَاءِ. قَالَ: "أَيْنَ؟ ". قَالَ: بَنِي قُرَيْظَةَ، فَإِنَّ اللَّهَ أَمَرَنِي أَنْ أُزَلْزِلَ عَلَيْهِمْ. فَنَهَضَ رَسُولُ اللَّهِ ﷺ مِنْ فَوْرِهِ، وَأَمَرَ النَّاسَ بِالْمَسِيرِ إِلَى بَنِي قُرَيْظَةَ، وَكَانَتْ عَلَى أَمْيَالٍ مِنَ الْمَدِينَةِ، وَذَلِكَ بَعْدَ صَلَاةِ الظُّهْرِ، وَقَالَ: "لَا يُصَلِّيَنَّ أَحَدٌ مِنْكُمُ الْعَصْرَ إِلَّا فِي بَنِي قُرَيْظَةَ".<br />
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the Messenger of Allah returned to Al-Madinah in triumph and the people put down their weapons. While the Messenger of Allah was washing off the dust of battle in the house of Umm Salamah, may Allah be pleased with her, Jibril, upon him be peace, came to him wearing a turban of brocade, riding on a mule on which was a cloth of silk brocade. He said, "Have you put down your weapons, O Messenger of Allah" He said, "Yes" He said, "But the angels have not put down their weapons. I have just now come back from pursuing the people." Then he said: "Allah, may He be blessed and exalted, commands you to get up and go to Banu Quraiza. According to another report, "What a fighter you are! Have you put down your weapons" He said, "Yes". He said, "But we have not put down our weapons yet, get up and go to these people." He said: "Where?" He said, "Banu Quraiza, for Allah has commanded me to shake them." So the Messenger of Allah got up immediately, and commanded the people to march towards Banu Quraiza, who were a few miles from Al-Madinah. This was after Salat Az-Zuhr. He said, No one among you should pray `Asr except at Banu Quraiza.}}Thus in the view of ibn Kathir the fate of the Banu Qurayzah was the work of their own hand, a fate approved of and commanded by heaven itself. According to ibn Kathir, there fate was exactly what ibn Ishaq had described:{{Quote| Tafsir Ibn Kathir on Surah 33|2=فَقَالَ: إِنِّي أَحْكُمُ أَنْ تُقْتَلَ مُقَاتلتهم، وتُسبْى ذُرِّيَّتُهُمْ وَأَمْوَالُهُمْ. فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: "لَقَدْ حَكَمْتَ بِحُكْمِ اللَّهِ مِنْ فَوْقِ سَبْعَةِ أَرْقِعَةٍ"(٨) . وَفِي رِوَايَةٍ: "لَقَدْ حكمتَ بِحُكْمِ المَلك". ثُمَّ أَمْرَ رَسُولِ اللَّهِ ﷺ بِالْأَخَادِيدِ فَخُدّت فِي الْأَرْضِ، وَجِيءَ بِهِمْ مُكْتَفِينَ، فَضَرَبَ أَعْنَاقَهُمْ، وَكَانُوا مَا بَيْنَ السَّبْعِمِائَةِ إِلَى الثَّمَانِمِائَةِ، وَسَبَى مَنْ لَمْ يُنبت مِنْهُمْ مَعَ النِّسَاءِ وَأَمْوَالِهِمْ(٩)<br />
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Then he (Sa'ad) said: My judgement is that their fighting-age men be killed, and their families and wealth be taken as booty. The prophet (sala allah 'aleyhi wasallam) said "You have judged with the judgement of Allah above the seven heavens." In another narration: "You have judged with the judgement of the King (Allah)." Then the Messenger of Allah commanded that ditches should be dug, so they were dug in the earth, and they were brought tied by their shoulders, and were beheaded. There were between seven hundred and eight hundred of them. The children who had not yet reached adolescence and the women were taken prisoner, and their wealth was seized.}}<br />
==Accounts in Hadiths==<br />
The hadith of Bukhari provide witness for the incidents described by Ishaq. Bukhari confirms that it was the angels who decree that the war be carried to the Banu Qurayza:{{Quote| {{Bukhari|4|52|68}}| Narrated 'Aisha: 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 Banu Qurayza. So Allah's Apostle went out towards them.}}Similiarly, he confirms that it is was Sa'ad who condemned them to their fate:{{Quote| {{Bukhari|5|58|148}}| Narrated Abu Said Al-Khudri: Some people (i.e. the Jews of Bani bin Quraiza) agreed to accept the verdict of Sad bin Muadh so the Prophet sent for him (i.e. Sad bin Muadh). He came riding a donkey, and when he approached the Mosque, the Prophet ﷺ said, "Get up for the best amongst you." or said, "Get up for your chief." Then the Prophet ﷺ said, "O Sad! These people have agreed to accept your verdict." Sad said, "I judge that their warriors should be killed and their children and women should be taken as captives." The Prophet ﷺ said, "You have given a judgment similar to Allah's Judgment (or the King's judgment)."}}Incidentally, Bukhari mentions that even though ibn Sa'd was called upon to provide a fair judgement to the Banu Qurayzahas a former ally, in fact he went to his death, caused by wounds suffered during the battle of the trench, wishing for death to the infidels:{{Quote| {{Bukhari|5|59|448}}| Sa`d was wounded on the day of Khandaq (i.e. Trench) when a man from Quraish, called Hibban bin Al-`Araqa hit him (with an arrow). The man was Hibban bin Qais from (the tribe of) Bani Mais bin 'Amir bin Lu'ai who shot an arrow at Sa`d's medial arm vein (or main artery of the arm). The Prophet (ﷺ) pitched a tent (for Sa`d) in the Mosque so that he might be near to the Prophet (ﷺ) to visit. When the Prophet returned from the (battle) of Al-Khandaq (i.e. Trench) and laid down his arms and took a bath Gabriel came to him while he (i.e. Gabriel) was shaking the dust off his head, and said, "You have laid down the arms?" By Allah, I have not laid them down. Go out to them (to attack them)." The Prophet (ﷺ) said, "Where?" Gabriel pointed towards Bani Quraiza. So Allah's Messenger (ﷺ) went to them (i.e. Banu Quraiza) (i.e. besieged them). They then surrendered to the Prophet's judgment but he directed them to Sa`d to give his verdict concerning them. Sa`d said, "I give my judgment that their warriors should be killed, their women and children should be taken as captives, and their properties distributed." Narrated Hisham: My father informed me that `Aisha said, "Sa`d said, "O Allah! You know that there is nothing more beloved to me than to fight in Your Cause against those who disbelieved Your Apostle and turned him out (of Mecca). O Allah! I think you have put to an end the fight between us and them (i.e. Quraish infidels). And if there still remains any fight with the Quraish (infidels), then keep me alive till I fight against them for Your Sake. But if you have brought the war to an end, then let this wound burst and cause my death thereby.' So blood gushed from the wound. There was a tent in the Mosque belonging to Banu Ghifar who were surprised by the blood flowing towards them. They said, 'O people of the tent! What is this thing which is coming to us from your side?' Behold! Blood was flowing profusely out of Sa`d's wound. Sa`d then died because of that."}}Bukhari also mentions the fate of the Banu Qurayza, carried out in accordance with Sa'd's judgement:{{Quote|{{bukhari|5|59|362}}, See Also: {{muslim|19|4364}}|Narrated Abd-Allah ibn Umar: Banu Nadir and Banu Qurayza 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 Banu Qaynuqa, the tribe of Abdullah bin Salam and the Jews of Bani Haritha and all the other Jews of Medina. }}Sunan Abi Dawud tells us exactly how it was determined, whether a male youth would be spared, based on whether he had had reached puberty or not:{{Quote| {{Abudawud|38|4390}}| Narrated Atiyyah al-Qurazi:<br />
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I was among the captives of Banu Qurayza. 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.}}<br />
==Modern Views and Perspectives==<br />
<center><youtube>UZE1N56fswY</youtube></center>In the clip above Muslim scholar Yasir Qadhi, well respected for his degrees from the Islamic University of Medina as well as from Yale, makes the argument that Muhammad was dealing with treachery and he had taken the maximum punitive actions against it. Qadhi argues that the prophet was justified in every step and showed as much restraint as necessary, being motivated purely by concerns on statecraft and practicality, not by malice. As he says, it is possible to accuse the prophet of being "harsh" but not of acting with malice towards the Banu Qurayzahor the Jews in general, as this would not be "academically valid."<br />
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Ibn Ishaq makes the same point:{{Quote| Ibn Ishaq: 683 | Then Abu Sufyan said: “O Quraish, we are not in a permanent camp; the horses and camels are dying; the Banu Qurayza have broken their word to us and we have heard disquieting reports of them. You can see the violence of the wind which leaves us neither cooking-pots, or fire, nor tents to count on. Be off, for I am going” }}Yasir Qadhi states that the punishment was "harsh" and yet it is sometimes necessary to be harsh. Yaqeen institute scholar Abu Amina Elias (Justin Parrott) makes the cases that killing the "fighting men" prisoners of the Banu Qurayzahwas an "act of self-defense" on the part of the Muslim community and cites Deuteronomy 20:12-14 to justify the actions of the Muslims, agreeing with ibn Ishaq that Sa'd was judging the Jews by their own law. He also claims that the prophet only sent his men their with arms to "defend themselves" and that the women and children of the Banu Qurayzahwere taken "into captivity" for their protection since all of their men folk had bee slaughtered <ref>"Did the Prophet commit genocide against Jews?" Faith in Allah There is no god but Allah and Muhammad is his messenger https://abuaminaelias.com/prophet-genocide-banu-qurayza/ April 8, 2013</ref>. Karen Armstrong, in her book A Short History of Islam, likewise claims "The struggle did not indicate any hostility towards Jews in general, but only towards the three rebel tribes. The Quran continued to revere Jewish prophets and to urge Muslims to respect the People of the Book."<ref>Islam:A Short History Karen Armstrong Modern Library 2002</ref><br />
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These arguments are all echoes of the original arguments found in the material above. Ibn Ishaq claims that the Jews of Banu Qurayzahposed a threat to the Muslims via their betrayal and does portray Muhammad as hesitating to decide their fate. ibn Ishaq even recounts of how "harsh" the punishment was:{{Quote|{{citation|page=462 (paragraph: 686)|trans_title=The Life of Muhammad|title=Sirat Rasul Allah|author1=Ibn Ishaq|author2=Ibn Hisham|author3=al-Tabari|editor=A. Guillaume|year=1955|publisher=Oxford UP|ISBN=0196360331|location=Karachi|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n381/mode/2up}}|Apostle sent him (Abu Lubaba) to them (Banu Quraiza), and when they saw him they got up to meet him. The women and children went up to him weeping in his face, and he felt sorry for them. They said, ‘Oh Abu Lubaba, do you think that we should submit to Muhammad's judgement? He said ‘yes' and pointed with his hand to his throat signifying slaughter.}}Yet critics of these pro-Islam viewpoints have pointed out that the verse cited by modern Muslims from Deuteronomy to justify the extermination of the Banu Qurayzahyet in fact this is not how the verse has been viewed in traditional Christian or especially Jewish scholarship. According to Jewish doctrine, these verses were revealed to him before the Israelites entered the Holy Land, specifically instructing them on how to deal with the people living there <ref>"Muhammad’s atrocity against the Qurayza Jews" James M. Arlandson Answering Islam https://www.answering-islam.org/Authors/Arlandson/qurayza_jews.htm</ref>. Morever, the claim that there was no apparent animus towards the Jews of Banu Qurayzahon the part of Muhammad is contradicted by ibn Ishaq's account:{{Quote|Ibn Ishaq: 684 | "When the apostle approached their forts he (Muhammad) said: "You brothers of monkeys.., has god disgraced you and brought his vengeance upon you?"<br />
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Banu Qurayza replied: "O Abul Qasim (Muhammad), you are not a barbarous person" }}In mocking them as apes, Muhammad is here echoing the Qur'an, which claims that (some) Jews were turned into apes for violating the sabbath (Qur'an 50:60).<br />
Jewish anti-jihad scholar Andrew Bostrom points out that Muhammad took one of the most beautiful Jewish women of the Banu Qurayza, Rayhanah, as his wife and that the Muslims benefited handsomely from the destruction of this tribe, so self-defense was clearly not the only concern. <ref>"Muhammad, the Qurayza Massacre, and PBS" Andrew Bostom The Legacy of Jihad 10 June 2012, Archived https://www.webcitation.org/query?url=http://www.andrewbostom.org/loj//content/view/38/27/&date=2012-06-10</ref>. Abu Amina Elias's view that the Muslims took such women and children as Rayhana captive simply for their protection also cannot be true, as ibn Ishaq recounts that some of them were taken to the far-off region of the Najd to be sold for weapons and horses. Yasir Qadhi himself points out that the Banu Qurayzahwere offered freedom to live on were they to accept Islam, and according to the sira only their hard, petulant hearts which rejected Muhammad despite knowing he was a prophet of the Lord prevented them from allowing themselves to be saved by conversion to Islam. So clearly, at least in the eyes of the sirah, their Jewish religion did, in fact, have something to do with the pitilessness with which Muhammad dealt with them, going against Qadhi's point that the prophet acted without malice or religious animus according to the sources we have. Bukhari also mentions that the prophet commanded his men to abuse the Banu Qurayzahwith poetry, which was in ancient Arab times one of the premier ways of promoting enmity with an enemy (Muhammad ordered poets who did this to him to be killed):{{Quote| {{Bukhari|5|59|449}}|Narrated Al-Bara: "On the day of Qurayza’s (besiege), Allah's Apostle said to Hassan bin Thabit, 'Abuse them (with your poems), and Gabriel is with you" }}<br />
==Problems with the Traditional Narrative==<br />
The narrative of the Banu Qurayzahis an accepted part of Islamic law, and multiple Islamic jurists have cited it, including when ruling that certain populations of Jews and other non-believers be massacred. As such there is no question amongst orthodox Muslims that it happened <ref>"Extended Interview: The legacy of Islamic Antisemetism" Andrew Bostom andrewbostom.org 13 June 2008</ref>. Yet the historiography of the subject is not without its own problems.<br />
<br />
Within the Islamic tradition, ibn Ishaq was frequently criticized for giving too much weight to Jewish stories and being biased in general in his retellings of certain events. Malik ibn Anas accusses ibn Ishaq of being a "liar" for listening to "Jewish stories" <ref>"New Light on the Story of Banu Qurayza and the Jews of Medina", W.N Arafat 2001 p. 100-107</ref>.<br />
<br />
Modern scholarship has cast much more serious doubts on the scholarship of Islamic scholars working in the 8th century (2nd Islamic century) such as ibn Ishaq. As Fred Donner points out, one of the earliest documents we have from the nascent proto-Islamic movement is the ''Constitution of Medina'' صحيفة مدينة also known as the Ummah Document or صحيفة الأمة. This remarkable document, preserved by the Islamic historian [[Al-Tabari]], lays out a compact for the "believers" of Medina, an "ummah" or national community that includes the Jews as "believers" on the same level as the Arab believers. Fred Donner believes this document actually points to an early, occulted history of Islam in which Arab monotheists joined with Jews into one "ummah" under the command of Muhammad. Troublingly for the historical narrative, this document makes mention of many different Jewish tribes, but the main 3 tribes of the sira, the Banu Qurayza, the Banu Qaynuqaa', and the Banu Nadir are conspicuously absent. It is in fact the absence of these tribes which convinces scholars that the document must be very old despite being preserved only in the 9th-century works of Tabari, since a younger document would presumably would have been changed to agree with the established historical narrative. Donner mentions that many early 7th century mosques do not include the qibla facing towards Mecca, and concludes that this story of the massacre of the Banu Qurayzahmay have been invented or embellished in order to explain a much later break between the Jewish and Muslim communities <ref>Muhammad and the Believers: At the Orgins of Islam, Fred Donner, Harvard University Press 2010, p. 72-73</ref>.<br />
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Patricia Cronner and Michael Cook in their groundbreaking work ''Hagarism'' likewise report on an Armenian historian writing in the 7th century known as pseudo-Sabeous. This historian imputes the Arab invasions to a confederation of Jews and Arabs led by Muhammad himself, contradicting the Islamic narrative that Muhammad died before the invasion of Palestine and the Middle East. Pseudo-Sebeos likewise imputes to the Arabs and Jews a shared monotheism and brotherhood through their ancestry to Abraham and his wife Hagar <ref>Hagarism: Making of the Islamic World, Patricia Crone and Michael Cook, Cambridge University Press 1977, p. 6-8</ref>. If this account is to be believed, there could not have been any great massacre of the Jews by Muhammad as we has working with them when he invaded Palestine. Stephen Shoemaker in his work ''The Death of a Prophet'' adds further evidence to thesis of Crone and Cook, marshaling evidence from a wide variety of sources, almost all of which predate the first Islamic sources, that Muhammad himself was actually the leader of the believers when they entered Palestine and he died only after its conquest. In particular he calls attention to a Jewish apocalypse from the 7th century, the Secrets of Rabbi ben Shim'on, which seems to paint Muhammad as the redeemer of the Jews from the oppression of the Romans in the Holy Land. If this is to be believed, and this source predates every Islamic source we have, the massacre of the Banu Qurayzahcould not have taken place, since Muhammad, the leader of the invasion of Palestine, was seen as a savior of the Jewish people <ref>The Death of a Prophet, Stephen Shoemaker, University of Pennsylvania Press 2012, p. 27-33</ref>. This would seem to indicate that the break between the Muslims and the Jews took place after his death, and would indicate that stories such as the massacre of the Banu Qurayzahwere fabricated in order to "back date" the break with the Jews to the prophet's own lifetime.<br />
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==See Also==<br />
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*[[List of Killings Ordered or Supported by Muhammad]]<br />
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==External Links==<br />
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*[http://www.answering-islam.org/Muhammad/Jews/BQurayza/index.html What really happened to the Banu] ''- Collection of articles from Answering Islam''<br />
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*[https://www.call-to-monotheism.com/rebuttal_to_answering_islam_s_article__the_bani_quraytha_jews__traitors_or_betrayed_ Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?] - ''Muslim Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?"''<br />
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*[{{Reference archive|1=http://www.andrewbostom.org/loj//content/view/38/27/|2=2012-06-10}} Muhammad, the QurayzahMassacre, and PBS] ''- Andrew G. Bostom, FrontPageMagazine''<br />
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*[{{Reference archive|1=http://www.americanthinker.com/2006/02/muhammad_and_massacre_of_the_q.html|2=2012-06-10}} Muhammad and Massacre of the QurayzahJews] ''- James Arlandson, American Thinker''<br />
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*[{{Reference archive|1=http://www.kister.huji.ac.il/sites/default/files/banu_qurayza.pdf|2=2012-06-10}} Massacre of the Banū Qurayẓa: A Re-Examination of a Tradition] ''- M. J. Kister, Jerusalem Studies in Arabic and Islam 8 (1986): 61-96''<br />
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==References==<br />
{{reflist}}<br />
[[Category:Muhammad]]<br />
[[Category:People of the Book]]<br />
[[Category:Jihad]]<br />
[[Category:Islamic History]]<br />
[[Category:Sirah]]<br />
[[Category:Sacred history]]</div>SOShttps://wikiislamica.net/index.php?title=Le_Massacre_des_Banu_Qurayza&diff=137963Le Massacre des Banu Qurayza2024-02-29T20:39:48Z<p>SOS: </p>
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{{QualityScore|Lead=4|Structure=4|Content=4|Language=4|References=4}}[[File:Banu qurayza massacre.jpg|175px|right|thumb|Detail from miniature painting: ''Détail d'une peinture miniature : Le Prophète, Ali, et ses compagnons lors du massacre des prisonniers de la tribu Juive des Banu Qurayza, illustration d'un texte du XIXe siècle de Muhammad Rafi Bazil.]]Selon les sources islamiques traditionnelles, en 627 après J.-C., à la suite de la [[Bataille de la Tranchée]] et de la trahison des Musulmans par la tribu juive des Banu Qurayza, les Musulmans, sous le commandement militaire direct du prophète [[Muhammad]], ont assiégé le camp des Banu Qurayza. Après un siège d'environ 2 semaines, selon les sources, les Juifs des Banu Qurayza se sont rendus et ont confié leur sort à un intermédiaire de confiance des Musulmans de la tribu des 'Aws, Sa'd ibn Mu'adh. Cependant, Sa'd ibn Mu'adh, affirmant suivre la loi de la Torah elle-même, a conseillé à Muhammad de massacrer les hommes de la tribu et de vendre les femmes et les enfants comme esclaves. Muhammad a suivi ce conseil et, par conséquent, entre 400 et 900 prisonniers de la tribu, incluant des enfants montrant des signes de puberté, ont été abattus, beaucoup devant leur famille, et le reste de la tribu a été vendu en esclavage. L'événement est bien attesté dans la tradition historique islamique et a servi de base à de multiples décisions tout au long de l'histoire concernant le traitement des non-Musulmans capturés par les forces militaires Musulmanes.<br />
==Contexte==<br />
Selon ibn Ishaq, les raids agressifs constants et la propension à la guerre de Muhammad avaient poussé les Mecquois, en alliance avec les tribus juives que Muhammad avait expulsées de Yathrib et la tribu arabe du nord, les Ghatafan, à mettre fin à ce prédicateur et à son mouvement une fois pour toutes. Les trois tribus juives originelles de Médine, les Banu Nadir, les Banu Qaynuqa et les Banu Qurayza, avaient vu leur nombre diminuer à une seule car Muhammad avait expulsé les Banu Nadir et les Banu Qaynuqa de Médine pour des prétextes différents. Pendant ce temps, leurs biens, y compris leurs précieux palmiers, avaient été saisis par Muhammad et les Musulmans. Avec les Mecquois et les Ghatafan, les tribus juives exilées de Médine avaient formé une alliance et rassemblé une armée dont les effectifs sont donnés dans la Sira comme étant d'environ 10 000 hommes, dont plus de 600 cavaliers montés, contre très peu de cavalerie pour les Musulmans, et 7 000 hommes plus puissants que l'armée qui avait vaincu Muhammad et les Musulmans à Uhud. A cette époque, Muhammad ne pouvait compter que sur une force d'environ 3 000 hommes. Muhammad a reçu la nouvelle de leur avance et a commencé à prendre des dispositions. Un compagnon perse du prophète nommé Salman, apparemment un vétéran des nombreuses guerres opposant les Sassanides face aux Romains, a conseillé que lorsqu'on était confronté à un grand nombre de cavaliers ennemis comme ceux que possédaient les Juifs confédérés et les Mecquois, une bonne stratégie était de creuser une tranchée défensive. Il a été décidé de poursuivre cette stratégie <ref>Martin Lings Muhammad: His Life Based on the Earliest Sources Inner Traditions 2006, pages 222-223</ref>. Les Banu Qurayza n’ont pas fourni d'hommes pour aider, mais ont donné des outils de retranchement et la stratégie des Musulmans a reposé sur les Banu Qurayza, dont le fort se trouvait à l'arrière des défenses Musulmanes, ne rompant pas leur alliance avec Muhammad et ne se joignant pas aux confédérés. La stratégie de la tranchée a fonctionné pour remporter la bataille contre les Mecquois et leurs alliés, et les confédérés ont été repoussés sans beaucoup de pertes pour les Musulmans, mais cela n’a pas mis fin aux combats.<br />
==Le récit selon la Sira==<br />
La série d'événements menant à la destruction des Banu Qurayza a commencé lors de la Bataille de la Tranchée. Incapables de briser les défenses des Musulmans Médinois, les Mecquois ont envoyé un émissaire de leurs alliés juifs, "l'ennemi d'Allah, Huyayy ibn Akhtab An-Nadri" <ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (traducteur), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh Oxford Universite Press 2005, p.453</ref>, aux Banu Qurayza dans le but de solliciter leur aide et de mettre fin à l'impasse en attaquant Muhammad et les musulmans à l'arrière de leurs défenses. Selon Ibn Ishaq, initialement, le chef des Banu Qurayza, Ka'b ibn Asad al-Qurayzi, n’a même pas permis à Huyayy ibn Akhtab d'entrer dans le camp, mais a été incité à le faire suite à l'accusation de Huyayy selon laquelle ibn Ka'b ne voulait pas partager sa nourriture. Ibn Ishaq ne précise pas comment il sait cela, mais il affirme que la négociation a échoué en raison de l'insistance des Qurayza pour que les Mecquois offrent des otages afin de garantir qu'ils ne quitteraient pas le champ de bataille tant que Muhammad ne serait pas vaincu (bien qu'ils ont effectivement quitté le champ sans avoir vaincu Muhammad). Selon Ibn Ishaq, les Banu Qurayza, après de nombreux "plaidoyers", ont seulement accepté de ne pas aider les Musulmans ni d’entraver ou de combattre les confédérés. Ibn Ishaq présente comme preuve de la perfidie des Banu Qurayza une chaîne d'Isnad de Yahya ibn ‘Abbaad ibn ‘Abdullah ibn Az-Zubayr avec une histoire selon laquelle une femme musulmane, Safiyah bint ‘AbdulMuttalib, qui a vu un éclaireur juif des Banu Qurayza reconnaître une fortification musulmane se préparer à une attaque. Elle en a informé le commandant du fort, Hassan, et lui a demandé de tuer l'éclaireur, et lorsqu'il a refusé, elle a pris un gourdin et est allé battre l'homme à mort<ref>Idem, 458</ref>. En dehors de cela, Ibn Ishaq ne présente aucune preuve que les Juifs des Banu Qurayza étaient de mèche avec les confédérés. Cependant, il relate qu'Allah a "semé la discorde" entre les confédérés et les Banu Qurayza, ce qui a conduit les Mecquois à battre en retraite sans avoir vaincu Muhammad ou a mené une attaque coordonnée contre les musulmans avec les Banu Qurayza.<ref>Idem, 459</ref><br />
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La Bataille de la Tranchée étant remportée, Muhammad et ses hommes ont déposé leurs armes et outils de retranchement pour rentrer chez eux. Cependant, selon la Sira, Allah avait d'autres plans. L'ange [[Jibreel (Angel Gabriel)|Jibril]] est apparu à Muhammad juste après qu'il ait déposé son arme et l’a informé que la bataille n'était pas encore terminée car il fallait s’occuper du cas des Juifs des Banu Qurayza en raison de leur trahison mentionnée ci-dessus. Muhammad a informé ses hommes qu'ils ne devaient pas faire la prière de Asr avant d'atteindre le camp des Banu Qurayza, ce qui signifiait qu'il voulait qu'ils s'y rendent rapidement. Les Musulmans ont assiégé le camp pendant des périodes de durées différentes selon la source (Ibn Ishaq affirme 25 jours avant que "Allah ne jette la terreur dans leurs cœurs"). Les Banu Qurayza ont reçu l’ordre de se rendre et d'accepter l'islam, ce qu'ils ont juré de ne jamais faire. Désespérés de leur situation, selon Ibn Ishaq, ils ont discuté de trois options : accepter l'islam, tuer leurs femmes et leurs enfants et se lancer dans une attaque de style banzaï contre les forces musulmanes numériquement supérieures (peut-être que les commentateurs modernes l’ont ajouté en émulation de leurs prédécesseurs religieux à Massada en Palestine), ou s’engager dans une attaque sournoise le jour du sabbat juif. Les Juifs des Banu Qurayza ont trouvé inacceptables les options proposées.<br />
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Incapables de prendre une décision et assiégés pendant des semaines, les Banu Qurayza ont demandé à parler à Abu Lubaba, un homme de la tribu des 'Aws, leurs alliés. Abu Lubaba, interrogé sur ce que les Banu Qurayza devaient faire, leur a conseillé de se rendre au Prophète, mais en même temps il a levé la main vers son cou, indiquant qu'ils seraient massacrés <ref>Idem, 462</ref>. Après son départ, il a estimé que son action de révéler aux Banu Qurayza leur destin était une trahison envers le Prophète, et il s’est attaché à un pilier pour demander le pardon d'Allah, un acte que Muhammad a approuvé. Malgré cet avertissement, les Banu Qurayza se sont rendu aux Musulmans le jour suivant <ref>Idem, 463</ref>.<br />
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La tribu des 'Aws, alliée des Banu Qurayza au temps de la [[jahiliyyah]], a demandé miséricorde pour eux auprès du Prophète. Le Prophète, ne voulant pas causer de dissension dans ses rangs (les serments et les alliances de loyauté étaient très importants dans la société tribale arabe, car en l'absence de tribunaux et de gouvernements établis, la seule garantie de sécurité et de justice qui pouvait être obtenue était la promesse de protection des alliés en cas de meurtre, de querelles familiales ou de guerre), a confié le sort des Banu Qurayza à un ancien cheikh de confiance des 'Aws, Sa‘d ibn Mu‘adh, qui avait été mortellement blessé pendant la bataille et est mort peu de temps après le massacre des Banu Qurayza. Une fois que Sa'd ibn Mu'adh s’est assuré que les Banu Qurayza et le Prophète respecteraient son jugement, quel qu'il soit, il l’a donné sans hésitation : les hommes des Banu Qurayza devaient être exécutés jusqu'au dernier, tandis que les femmes et les enfants devaient être vendus comme esclaves. Sa'd ibn Mu‘adh a justifié cette décision en déclarant qu’elle provenait de la Torah des Juifs. Ibn Ishaq ne cite pas le verset et le chapitre de la Bible, mais cela est généralement pris comme une référence au livre du Deutéronome 20:12-14.{{Quote|Deutéronome 20:12-14|וְאִם לֹ֤א תַשְׁלִים֙ עִמָּ֔ךְ וְעָשְׂתָ֥ה עִמְּךָ֖ מִלְחָמָ֑ה וְצַרְתָּ֖ עָלֶֽיהָ וּנְתָנָ֛הּ יְהוָ֥ה אֱלֹהֶ֖יךָ בְּיָדֶ֑ךָ וְהִכִּיתָ֥ אֶת כָּל זְכוּרָ֖הּ לְפִי חָֽרֶב רַ֣ק הַ֠נָּשִׁים וְהַטַּ֨ף וְהַבְּהֵמָ֜ה וְכֹל֩ אֲשֶׁ֨ר יִהְיֶ֥ה בָעִ֛יר כָּל־ שְׁלָלָ֖הּ תָּבֹ֣ז לָ֑ךְ וְאָֽכַלְתָּ֙ אֶת שְׁלַ֣ל אֹיְבֶ֔יךָ אֲשֶׁ֥ר נָתַ֛ן יְהוָ֥ה אֱלֹהֶ֖יךָ לָֽךְ<br><br />
Si elle n'accepte pas la paix avec toi et qu'elle veuille te faire la guerre, alors tu l'assiégeras. Et après que l'Éternel, ton Dieu, l'aura livrée entre tes mains, tu en feras passer tous les mâles au fil de l'épée. Mais tu prendras pour toi les femmes, les enfants, le bétail, tout ce qui sera dans la ville, tout son butin, et tu mangeras les dépouilles de tes ennemis que l'Éternel, ton Dieu, t'aura livrés.}}<br />
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Bien que les Musulmans modernes citent ce verset pour justifier le verdict de Mu'adh, il convient de noter que ni la tradition Juive ni la tradition Chrétienne ne comprennent ce verset comme une règle générale pour la guerre, mais plutôt comme un commandement spécifique aux Juifs sous le commandement de Josué qui combattaient les peuples païens de la Terre Sainte. Il n'a généralement pas été utilisé par l'une ou l'autre religion pour justifier le genre de massacre qui a eu lieu à Médine dans d'autres contextes historiques.<br />
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Les prisonniers ainsi condamnés ont été gardés dans la maison ou le campement d'une femme musulmane d’Al-Harith de la tribu des Banu Najjar. Le matin, ils ont été conduits vers une tranchée qui avait été creusée dans le marché de la ville, et exécutés par décapitation <ref>Idem, 465</ref> . Selon la Sira d'Ibn Ishaq, une femme était parmi eux. Les autres femmes et les enfants ont été donnés comme esclaves sexuels et de travail aux Musulmans, seuls les garçons qui n'avaient pas encore atteint la puberté ont été autorisés à vivre. Selon la Sira, le butin en armes et en pillages était substantiel, mais Muhammad a quand même envoyé des femmes et des enfants pour être vendus au Najd afin d’obtenir plus de chevaux et d'armes <ref>Idem, 466</ref>. Comme c'était la coutume, Muhammad a reçu sa part du butin, y compris sa part des femmes, notamment une belle Juive nommée Rayhana dont le mari avait été décapité. Le reste a été distribué à tous les autres Musulmans, un Musulman à cheval recevant trois fois le butin d'un fantassin <ref>Idem, 466</ref>.<br />
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==Les récits selon le tafsir==<br />
The famed [[tafsir|mufassir]] [[ibn Kathir]], drawing upon his own sources as well as many other classical commentators, in his commentary on sura 33 Al-Ahzab الأحزاب "The Confederates" reaffirms many of the pertinent details from the sira narrative. In particular, ibn Kathir reads into the Quran's denouncement of the [[people of the book]] the perfidious Jews of the tribe of Banu Qurayzah and their betrayal of the prophet:{{Quote|Tafsir of ibn Kathir Qur'an Surah 33<br />
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|وَلِهَذَا قَالَ تَعَالَى: ﴿وَأَنزلَ الَّذِينَ ظَاهَرُوهُمْ﴾ أَيْ: عَاوَنُوا الْأَحْزَابَ وَسَاعَدُوهُمْ عَلَى حَرْبِ رَسُولِ اللَّهِ ﷺ ﴿مِنْ أَهْلِ الْكِتَابِ﴾ يَعْنِي: بَنِي قُرَيْظَةَ مِنَ الْيَهُودِ، مِنْ بَعْضِ أَسْبَاطِ بَنِي إِسْرَائِيلَ، كَانَ قَدْ نَزَلَ آبَاؤُهُمُ الْحِجَازَ قَدِيمًا، طَمَعًا فِي اتِّبَاعِ النَّبِيَّ الْأُمِّيَّ الذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ، ﴿فَلَمَّا جَاءَهُمْ مَا عَرَفُوا كَفَرُوا بِه﴾ [الْبَقَرَةِ: ٨٩] ، فَعَلَيْهِمْ لَعْنَةُ اللَّهِ.<br />
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For thus the most-High said "Those how had backed them (the confederates) came down" meaning: they assisted the confederates and helped them to make war on the Apostle of God (sala allah 'aleyhi wasallam). "From the people of<br />
the book" that is to say the Banu Qurayza of the Jews, descendants of the sons of Israel, who had come down to the Hijaz in olden times, doing so (aiding the Meccans) greedily against the followers of the illiterate prophet (Muhammad) whom they found written about in the Torah and the Gospel "when he came to them they did not know him and disbelieved in him" (surah al-baqarah 89) }}He refers here to [[Surah]] 33:{{Quote|{{Quran-range|33|26|27}}| And He brought those of the People of the Scripture who supported them down from their strongholds, and cast panic into their hearts. Some ye slew and ye made captive some.<br />
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And He caused you to inherit their land and their houses and their wealth, and land ye have not trodden. Allah is Able to do all things }}ibn Kathir confirms that it was the angels themselves who implored Muhammad not to stop fighting:{{Quote|Tafisr of ibn Kathir on Qur'an Surah 33|2=وَرَجَعَ رَسُولُ اللَّهِ ﷺ إِلَى الْمَدِينَةِ مُؤَيَّدًا مَنْصُورًا، وَوَضَعَ النَّاسُ السِّلَاحَ. فَبَيْنَمَا رَسُولُ اللَّهِ ﷺ يَغْتَسِلُ(٤) مِنْ وَعْثَاءِ تِلْكَ الْمُرَابَطَةِ فِي بَيْتِ أُمِّ سَلَمَةَ <br />
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إِذْ تَبَدَّى لَهُ جِبْرِيلُ مُعْتَجِرًا بِعِمَامَةٍ مِنْ إِسْتَبْرَقٍ، عَلَى بَغْلَةٍ عَلَيْهَا قَطِيفَةٌ [مِنْ](٥) دِيبَاجٍ، فَقَالَ: أوضَعت السِّلَاحَ يَا رَسُولَ اللَّهِ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّ الْمَلَائِكَةَ لَمْ تَضَعْ أَسْلِحَتَهَا، وَهَذَا الْآنَ رُجُوعِي مِنْ طَلَبِ الْقَوْمِ. ثُمَّ قَالَ: إِنَّ اللَّهَ يَأْمُرُكَ أَنْ تَنْهَضَ إِلَى بَنِي قُرَيْظَةَ. وَفِي رِوَايَةٍ فَقَالَ لَهُ: عذيرَك مِنْ مُقَاتِلٍ، أَوَضَعْتُمُ السِّلَاحَ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّا لَمْ نَضَعْ أَسْلِحَتَنَا بَعْدُ، انْهَضْ إِلَى هَؤُلَاءِ. قَالَ: "أَيْنَ؟ ". قَالَ: بَنِي قُرَيْظَةَ، فَإِنَّ اللَّهَ أَمَرَنِي أَنْ أُزَلْزِلَ عَلَيْهِمْ. فَنَهَضَ رَسُولُ اللَّهِ ﷺ مِنْ فَوْرِهِ، وَأَمَرَ النَّاسَ بِالْمَسِيرِ إِلَى بَنِي قُرَيْظَةَ، وَكَانَتْ عَلَى أَمْيَالٍ مِنَ الْمَدِينَةِ، وَذَلِكَ بَعْدَ صَلَاةِ الظُّهْرِ، وَقَالَ: "لَا يُصَلِّيَنَّ أَحَدٌ مِنْكُمُ الْعَصْرَ إِلَّا فِي بَنِي قُرَيْظَةَ".<br />
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the Messenger of Allah returned to Al-Madinah in triumph and the people put down their weapons. While the Messenger of Allah was washing off the dust of battle in the house of Umm Salamah, may Allah be pleased with her, Jibril, upon him be peace, came to him wearing a turban of brocade, riding on a mule on which was a cloth of silk brocade. He said, "Have you put down your weapons, O Messenger of Allah" He said, "Yes" He said, "But the angels have not put down their weapons. I have just now come back from pursuing the people." Then he said: "Allah, may He be blessed and exalted, commands you to get up and go to Banu Quraiza. According to another report, "What a fighter you are! Have you put down your weapons" He said, "Yes". He said, "But we have not put down our weapons yet, get up and go to these people." He said: "Where?" He said, "Banu Quraiza, for Allah has commanded me to shake them." So the Messenger of Allah got up immediately, and commanded the people to march towards Banu Quraiza, who were a few miles from Al-Madinah. This was after Salat Az-Zuhr. He said, No one among you should pray `Asr except at Banu Quraiza.}}Thus in the view of ibn Kathir the fate of the Banu Qurayzah was the work of their own hand, a fate approved of and commanded by heaven itself. According to ibn Kathir, there fate was exactly what ibn Ishaq had described:{{Quote| Tafsir Ibn Kathir on Surah 33|2=فَقَالَ: إِنِّي أَحْكُمُ أَنْ تُقْتَلَ مُقَاتلتهم، وتُسبْى ذُرِّيَّتُهُمْ وَأَمْوَالُهُمْ. فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: "لَقَدْ حَكَمْتَ بِحُكْمِ اللَّهِ مِنْ فَوْقِ سَبْعَةِ أَرْقِعَةٍ"(٨) . وَفِي رِوَايَةٍ: "لَقَدْ حكمتَ بِحُكْمِ المَلك". ثُمَّ أَمْرَ رَسُولِ اللَّهِ ﷺ بِالْأَخَادِيدِ فَخُدّت فِي الْأَرْضِ، وَجِيءَ بِهِمْ مُكْتَفِينَ، فَضَرَبَ أَعْنَاقَهُمْ، وَكَانُوا مَا بَيْنَ السَّبْعِمِائَةِ إِلَى الثَّمَانِمِائَةِ، وَسَبَى مَنْ لَمْ يُنبت مِنْهُمْ مَعَ النِّسَاءِ وَأَمْوَالِهِمْ(٩)<br />
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Then he (Sa'ad) said: My judgement is that their fighting-age men be killed, and their families and wealth be taken as booty. The prophet (sala allah 'aleyhi wasallam) said "You have judged with the judgement of Allah above the seven heavens." In another narration: "You have judged with the judgement of the King (Allah)." Then the Messenger of Allah commanded that ditches should be dug, so they were dug in the earth, and they were brought tied by their shoulders, and were beheaded. There were between seven hundred and eight hundred of them. The children who had not yet reached adolescence and the women were taken prisoner, and their wealth was seized.}}<br />
==Accounts in Hadiths==<br />
The hadith of Bukhari provide witness for the incidents described by Ishaq. Bukhari confirms that it was the angels who decree that the war be carried to the Banu Qurayza:{{Quote| {{Bukhari|4|52|68}}| Narrated 'Aisha: 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 Banu Qurayza. So Allah's Apostle went out towards them.}}Similiarly, he confirms that it is was Sa'ad who condemned them to their fate:{{Quote| {{Bukhari|5|58|148}}| Narrated Abu Said Al-Khudri: Some people (i.e. the Jews of Bani bin Quraiza) agreed to accept the verdict of Sad bin Muadh so the Prophet sent for him (i.e. Sad bin Muadh). He came riding a donkey, and when he approached the Mosque, the Prophet ﷺ said, "Get up for the best amongst you." or said, "Get up for your chief." Then the Prophet ﷺ said, "O Sad! These people have agreed to accept your verdict." Sad said, "I judge that their warriors should be killed and their children and women should be taken as captives." The Prophet ﷺ said, "You have given a judgment similar to Allah's Judgment (or the King's judgment)."}}Incidentally, Bukhari mentions that even though ibn Sa'd was called upon to provide a fair judgement to the Banu Qurayzahas a former ally, in fact he went to his death, caused by wounds suffered during the battle of the trench, wishing for death to the infidels:{{Quote| {{Bukhari|5|59|448}}| Sa`d was wounded on the day of Khandaq (i.e. Trench) when a man from Quraish, called Hibban bin Al-`Araqa hit him (with an arrow). The man was Hibban bin Qais from (the tribe of) Bani Mais bin 'Amir bin Lu'ai who shot an arrow at Sa`d's medial arm vein (or main artery of the arm). The Prophet (ﷺ) pitched a tent (for Sa`d) in the Mosque so that he might be near to the Prophet (ﷺ) to visit. When the Prophet returned from the (battle) of Al-Khandaq (i.e. Trench) and laid down his arms and took a bath Gabriel came to him while he (i.e. Gabriel) was shaking the dust off his head, and said, "You have laid down the arms?" By Allah, I have not laid them down. Go out to them (to attack them)." The Prophet (ﷺ) said, "Where?" Gabriel pointed towards Bani Quraiza. So Allah's Messenger (ﷺ) went to them (i.e. Banu Quraiza) (i.e. besieged them). They then surrendered to the Prophet's judgment but he directed them to Sa`d to give his verdict concerning them. Sa`d said, "I give my judgment that their warriors should be killed, their women and children should be taken as captives, and their properties distributed." Narrated Hisham: My father informed me that `Aisha said, "Sa`d said, "O Allah! You know that there is nothing more beloved to me than to fight in Your Cause against those who disbelieved Your Apostle and turned him out (of Mecca). O Allah! I think you have put to an end the fight between us and them (i.e. Quraish infidels). And if there still remains any fight with the Quraish (infidels), then keep me alive till I fight against them for Your Sake. But if you have brought the war to an end, then let this wound burst and cause my death thereby.' So blood gushed from the wound. There was a tent in the Mosque belonging to Banu Ghifar who were surprised by the blood flowing towards them. They said, 'O people of the tent! What is this thing which is coming to us from your side?' Behold! Blood was flowing profusely out of Sa`d's wound. Sa`d then died because of that."}}Bukhari also mentions the fate of the Banu Qurayza, carried out in accordance with Sa'd's judgement:{{Quote|{{bukhari|5|59|362}}, See Also: {{muslim|19|4364}}|Narrated Abd-Allah ibn Umar: Banu Nadir and Banu Qurayza 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 Banu Qaynuqa, the tribe of Abdullah bin Salam and the Jews of Bani Haritha and all the other Jews of Medina. }}Sunan Abi Dawud tells us exactly how it was determined, whether a male youth would be spared, based on whether he had had reached puberty or not:{{Quote| {{Abudawud|38|4390}}| Narrated Atiyyah al-Qurazi:<br />
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I was among the captives of Banu Qurayza. 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.}}<br />
==Modern Views and Perspectives==<br />
<center><youtube>UZE1N56fswY</youtube></center>In the clip above Muslim scholar Yasir Qadhi, well respected for his degrees from the Islamic University of Medina as well as from Yale, makes the argument that Muhammad was dealing with treachery and he had taken the maximum punitive actions against it. Qadhi argues that the prophet was justified in every step and showed as much restraint as necessary, being motivated purely by concerns on statecraft and practicality, not by malice. As he says, it is possible to accuse the prophet of being "harsh" but not of acting with malice towards the Banu Qurayzahor the Jews in general, as this would not be "academically valid."<br />
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Ibn Ishaq makes the same point:{{Quote| Ibn Ishaq: 683 | Then Abu Sufyan said: “O Quraish, we are not in a permanent camp; the horses and camels are dying; the Banu Qurayza have broken their word to us and we have heard disquieting reports of them. You can see the violence of the wind which leaves us neither cooking-pots, or fire, nor tents to count on. Be off, for I am going” }}Yasir Qadhi states that the punishment was "harsh" and yet it is sometimes necessary to be harsh. Yaqeen institute scholar Abu Amina Elias (Justin Parrott) makes the cases that killing the "fighting men" prisoners of the Banu Qurayzahwas an "act of self-defense" on the part of the Muslim community and cites Deuteronomy 20:12-14 to justify the actions of the Muslims, agreeing with ibn Ishaq that Sa'd was judging the Jews by their own law. He also claims that the prophet only sent his men their with arms to "defend themselves" and that the women and children of the Banu Qurayzahwere taken "into captivity" for their protection since all of their men folk had bee slaughtered <ref>"Did the Prophet commit genocide against Jews?" Faith in Allah There is no god but Allah and Muhammad is his messenger https://abuaminaelias.com/prophet-genocide-banu-qurayza/ April 8, 2013</ref>. Karen Armstrong, in her book A Short History of Islam, likewise claims "The struggle did not indicate any hostility towards Jews in general, but only towards the three rebel tribes. The Quran continued to revere Jewish prophets and to urge Muslims to respect the People of the Book."<ref>Islam:A Short History Karen Armstrong Modern Library 2002</ref><br />
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These arguments are all echoes of the original arguments found in the material above. Ibn Ishaq claims that the Jews of Banu Qurayzahposed a threat to the Muslims via their betrayal and does portray Muhammad as hesitating to decide their fate. ibn Ishaq even recounts of how "harsh" the punishment was:{{Quote|{{citation|page=462 (paragraph: 686)|trans_title=The Life of Muhammad|title=Sirat Rasul Allah|author1=Ibn Ishaq|author2=Ibn Hisham|author3=al-Tabari|editor=A. Guillaume|year=1955|publisher=Oxford UP|ISBN=0196360331|location=Karachi|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n381/mode/2up}}|Apostle sent him (Abu Lubaba) to them (Banu Quraiza), and when they saw him they got up to meet him. The women and children went up to him weeping in his face, and he felt sorry for them. They said, ‘Oh Abu Lubaba, do you think that we should submit to Muhammad's judgement? He said ‘yes' and pointed with his hand to his throat signifying slaughter.}}Yet critics of these pro-Islam viewpoints have pointed out that the verse cited by modern Muslims from Deuteronomy to justify the extermination of the Banu Qurayzahyet in fact this is not how the verse has been viewed in traditional Christian or especially Jewish scholarship. According to Jewish doctrine, these verses were revealed to him before the Israelites entered the Holy Land, specifically instructing them on how to deal with the people living there <ref>"Muhammad’s atrocity against the Qurayza Jews" James M. Arlandson Answering Islam https://www.answering-islam.org/Authors/Arlandson/qurayza_jews.htm</ref>. Morever, the claim that there was no apparent animus towards the Jews of Banu Qurayzahon the part of Muhammad is contradicted by ibn Ishaq's account:{{Quote|Ibn Ishaq: 684 | "When the apostle approached their forts he (Muhammad) said: "You brothers of monkeys.., has god disgraced you and brought his vengeance upon you?"<br />
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Banu Qurayza replied: "O Abul Qasim (Muhammad), you are not a barbarous person" }}In mocking them as apes, Muhammad is here echoing the Qur'an, which claims that (some) Jews were turned into apes for violating the sabbath (Qur'an 50:60).<br />
Jewish anti-jihad scholar Andrew Bostrom points out that Muhammad took one of the most beautiful Jewish women of the Banu Qurayza, Rayhanah, as his wife and that the Muslims benefited handsomely from the destruction of this tribe, so self-defense was clearly not the only concern. <ref>"Muhammad, the Qurayza Massacre, and PBS" Andrew Bostom The Legacy of Jihad 10 June 2012, Archived https://www.webcitation.org/query?url=http://www.andrewbostom.org/loj//content/view/38/27/&date=2012-06-10</ref>. Abu Amina Elias's view that the Muslims took such women and children as Rayhana captive simply for their protection also cannot be true, as ibn Ishaq recounts that some of them were taken to the far-off region of the Najd to be sold for weapons and horses. Yasir Qadhi himself points out that the Banu Qurayzahwere offered freedom to live on were they to accept Islam, and according to the sira only their hard, petulant hearts which rejected Muhammad despite knowing he was a prophet of the Lord prevented them from allowing themselves to be saved by conversion to Islam. So clearly, at least in the eyes of the sirah, their Jewish religion did, in fact, have something to do with the pitilessness with which Muhammad dealt with them, going against Qadhi's point that the prophet acted without malice or religious animus according to the sources we have. Bukhari also mentions that the prophet commanded his men to abuse the Banu Qurayzahwith poetry, which was in ancient Arab times one of the premier ways of promoting enmity with an enemy (Muhammad ordered poets who did this to him to be killed):{{Quote| {{Bukhari|5|59|449}}|Narrated Al-Bara: "On the day of Qurayza’s (besiege), Allah's Apostle said to Hassan bin Thabit, 'Abuse them (with your poems), and Gabriel is with you" }}<br />
==Problems with the Traditional Narrative==<br />
The narrative of the Banu Qurayzahis an accepted part of Islamic law, and multiple Islamic jurists have cited it, including when ruling that certain populations of Jews and other non-believers be massacred. As such there is no question amongst orthodox Muslims that it happened <ref>"Extended Interview: The legacy of Islamic Antisemetism" Andrew Bostom andrewbostom.org 13 June 2008</ref>. Yet the historiography of the subject is not without its own problems.<br />
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Within the Islamic tradition, ibn Ishaq was frequently criticized for giving too much weight to Jewish stories and being biased in general in his retellings of certain events. Malik ibn Anas accusses ibn Ishaq of being a "liar" for listening to "Jewish stories" <ref>"New Light on the Story of Banu Qurayza and the Jews of Medina", W.N Arafat 2001 p. 100-107</ref>.<br />
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Modern scholarship has cast much more serious doubts on the scholarship of Islamic scholars working in the 8th century (2nd Islamic century) such as ibn Ishaq. As Fred Donner points out, one of the earliest documents we have from the nascent proto-Islamic movement is the ''Constitution of Medina'' صحيفة مدينة also known as the Ummah Document or صحيفة الأمة. This remarkable document, preserved by the Islamic historian [[Al-Tabari]], lays out a compact for the "believers" of Medina, an "ummah" or national community that includes the Jews as "believers" on the same level as the Arab believers. Fred Donner believes this document actually points to an early, occulted history of Islam in which Arab monotheists joined with Jews into one "ummah" under the command of Muhammad. Troublingly for the historical narrative, this document makes mention of many different Jewish tribes, but the main 3 tribes of the sira, the Banu Qurayza, the Banu Qaynuqaa', and the Banu Nadir are conspicuously absent. It is in fact the absence of these tribes which convinces scholars that the document must be very old despite being preserved only in the 9th-century works of Tabari, since a younger document would presumably would have been changed to agree with the established historical narrative. Donner mentions that many early 7th century mosques do not include the qibla facing towards Mecca, and concludes that this story of the massacre of the Banu Qurayzahmay have been invented or embellished in order to explain a much later break between the Jewish and Muslim communities <ref>Muhammad and the Believers: At the Orgins of Islam, Fred Donner, Harvard University Press 2010, p. 72-73</ref>.<br />
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Patricia Cronner and Michael Cook in their groundbreaking work ''Hagarism'' likewise report on an Armenian historian writing in the 7th century known as pseudo-Sabeous. This historian imputes the Arab invasions to a confederation of Jews and Arabs led by Muhammad himself, contradicting the Islamic narrative that Muhammad died before the invasion of Palestine and the Middle East. Pseudo-Sebeos likewise imputes to the Arabs and Jews a shared monotheism and brotherhood through their ancestry to Abraham and his wife Hagar <ref>Hagarism: Making of the Islamic World, Patricia Crone and Michael Cook, Cambridge University Press 1977, p. 6-8</ref>. If this account is to be believed, there could not have been any great massacre of the Jews by Muhammad as we has working with them when he invaded Palestine. Stephen Shoemaker in his work ''The Death of a Prophet'' adds further evidence to thesis of Crone and Cook, marshaling evidence from a wide variety of sources, almost all of which predate the first Islamic sources, that Muhammad himself was actually the leader of the believers when they entered Palestine and he died only after its conquest. In particular he calls attention to a Jewish apocalypse from the 7th century, the Secrets of Rabbi ben Shim'on, which seems to paint Muhammad as the redeemer of the Jews from the oppression of the Romans in the Holy Land. If this is to be believed, and this source predates every Islamic source we have, the massacre of the Banu Qurayzahcould not have taken place, since Muhammad, the leader of the invasion of Palestine, was seen as a savior of the Jewish people <ref>The Death of a Prophet, Stephen Shoemaker, University of Pennsylvania Press 2012, p. 27-33</ref>. This would seem to indicate that the break between the Muslims and the Jews took place after his death, and would indicate that stories such as the massacre of the Banu Qurayzahwere fabricated in order to "back date" the break with the Jews to the prophet's own lifetime.<br />
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==See Also==<br />
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*[[List of Killings Ordered or Supported by Muhammad]]<br />
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==External Links==<br />
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*[http://www.answering-islam.org/Muhammad/Jews/BQurayza/index.html What really happened to the Banu] ''- Collection of articles from Answering Islam''<br />
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*[https://www.call-to-monotheism.com/rebuttal_to_answering_islam_s_article__the_bani_quraytha_jews__traitors_or_betrayed_ Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?] - ''Muslim Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?"''<br />
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*[{{Reference archive|1=http://www.andrewbostom.org/loj//content/view/38/27/|2=2012-06-10}} Muhammad, the QurayzahMassacre, and PBS] ''- Andrew G. Bostom, FrontPageMagazine''<br />
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*[{{Reference archive|1=http://www.americanthinker.com/2006/02/muhammad_and_massacre_of_the_q.html|2=2012-06-10}} Muhammad and Massacre of the QurayzahJews] ''- James Arlandson, American Thinker''<br />
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*[{{Reference archive|1=http://www.kister.huji.ac.il/sites/default/files/banu_qurayza.pdf|2=2012-06-10}} Massacre of the Banū Qurayẓa: A Re-Examination of a Tradition] ''- M. J. Kister, Jerusalem Studies in Arabic and Islam 8 (1986): 61-96''<br />
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==References==<br />
{{reflist}}<br />
[[Category:Muhammad]]<br />
[[Category:People of the Book]]<br />
[[Category:Jihad]]<br />
[[Category:Islamic History]]<br />
[[Category:Sirah]]<br />
[[Category:Sacred history]]</div>SOShttps://wikiislamica.net/index.php?title=Le_Massacre_des_Banu_Qurayza&diff=137962Le Massacre des Banu Qurayza2024-02-29T20:33:36Z<p>SOS: /* Récit de la Sira */</p>
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{{QualityScore|Lead=4|Structure=4|Content=4|Language=4|References=4}}[[File:Banu qurayza massacre.jpg|175px|right|thumb|Detail from miniature painting: ''The Prophet, Ali, and the Companions at the Massacre of the Prisoners of the Jewish Tribe of Beni Qurayza'', illustration of a 19th century text by Muhammad Rafi Bazil.]]Selon les sources islamiques traditionnelles, en 627 après J.-C., à la suite de la [[Bataille de la Tranchée]] et de la trahison des Musulmans par la tribu juive des Banu Qurayza, les Musulmans, sous le commandement militaire direct du prophète [[Muhammad]], ont assiégé le camp des Banu Qurayza. Après un siège d'environ 2 semaines, selon les sources, les Juifs des Banu Qurayza se sont rendus et ont confié leur sort à un intermédiaire de confiance des Musulmans de la tribu des 'Aws, Sa'd ibn Mu'adh. Cependant, Sa'd ibn Mu'adh, affirmant suivre la loi de la Torah elle-même, a conseillé à Muhammad de massacrer les hommes de la tribu et de vendre les femmes et les enfants comme esclaves. Muhammad a suivi ce conseil et, par conséquent, entre 400 et 900 prisonniers de la tribu, incluant des enfants montrant des signes de puberté, ont été abattus, beaucoup devant leur famille, et le reste de la tribu a été vendu en esclavage. L'événement est bien attesté dans la tradition historique islamique et a servi de base à de multiples décisions tout au long de l'histoire concernant le traitement des non-Musulmans capturés par les forces militaires Musulmanes.<br />
==Contexte==<br />
Selon ibn Ishaq, les raids agressifs constants et la propension à la guerre de Muhammad avaient poussé les Mecquois, en alliance avec les tribus juives que Muhammad avait expulsées de Yathrib et la tribu arabe du nord, les Ghatafan, à mettre fin à ce prédicateur et à son mouvement une fois pour toutes. Les trois tribus juives originelles de Médine, les Banu Nadir, les Banu Qaynuqa et les Banu Qurayza, avaient vu leur nombre diminuer à une seule car Muhammad avait expulsé les Banu Nadir et les Banu Qaynuqa de Médine pour des prétextes différents. Pendant ce temps, leurs biens, y compris leurs précieux palmiers, avaient été saisis par Muhammad et les Musulmans. Avec les Mecquois et les Ghatafan, les tribus juives exilées de Médine avaient formé une alliance et rassemblé une armée dont les effectifs sont donnés dans la Sira comme étant d'environ 10 000 hommes, dont plus de 600 cavaliers montés, contre très peu de cavalerie pour les Musulmans, et 7 000 hommes plus puissants que l'armée qui avait vaincu Muhammad et les Musulmans à Uhud. A cette époque, Muhammad ne pouvait compter que sur une force d'environ 3 000 hommes. Muhammad a reçu la nouvelle de leur avance et a commencé à prendre des dispositions. Un compagnon perse du prophète nommé Salman, apparemment un vétéran des nombreuses guerres opposant les Sassanides face aux Romains, a conseillé que lorsqu'on était confronté à un grand nombre de cavaliers ennemis comme ceux que possédaient les Juifs confédérés et les Mecquois, une bonne stratégie était de creuser une tranchée défensive. Il a été décidé de poursuivre cette stratégie <ref>Martin Lings Muhammad: His Life Based on the Earliest Sources Inner Traditions 2006, pages 222-223</ref>. Les Banu Qurayza n’ont pas fourni d'hommes pour aider, mais ont donné des outils de retranchement et la stratégie des Musulmans a reposé sur les Banu Qurayza, dont le fort se trouvait à l'arrière des défenses Musulmanes, ne rompant pas leur alliance avec Muhammad et ne se joignant pas aux confédérés. La stratégie de la tranchée a fonctionné pour remporter la bataille contre les Mecquois et leurs alliés, et les confédérés ont été repoussés sans beaucoup de pertes pour les Musulmans, mais cela n’a pas mis fin aux combats.<br />
==Le récit selon la Sira==<br />
La série d'événements menant à la destruction des Banu Qurayza a commencé lors de la Bataille de la Tranchée. Incapables de briser les défenses des Musulmans Médinois, les Mecquois ont envoyé un émissaire de leurs alliés juifs, "l'ennemi d'Allah, Huyayy ibn Akhtab An-Nadri" <ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (traducteur), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh Oxford Universite Press 2005, p.453</ref>, aux Banu Qurayza dans le but de solliciter leur aide et de mettre fin à l'impasse en attaquant Muhammad et les musulmans à l'arrière de leurs défenses. Selon Ibn Ishaq, initialement, le chef des Banu Qurayza, Ka'b ibn Asad al-Qurayzi, n’a même pas permis à Huyayy ibn Akhtab d'entrer dans le camp, mais a été incité à le faire suite à l'accusation de Huyayy selon laquelle ibn Ka'b ne voulait pas partager sa nourriture. Ibn Ishaq ne précise pas comment il sait cela, mais il affirme que la négociation a échoué en raison de l'insistance des Qurayza pour que les Mecquois offrent des otages afin de garantir qu'ils ne quitteraient pas le champ de bataille tant que Muhammad ne serait pas vaincu (bien qu'ils ont effectivement quitté le champ sans avoir vaincu Muhammad). Selon Ibn Ishaq, les Banu Qurayza, après de nombreux "plaidoyers", ont seulement accepté de ne pas aider les Musulmans ni d’entraver ou de combattre les confédérés. Ibn Ishaq présente comme preuve de la perfidie des Banu Qurayza une chaîne d'Isnad de Yahya ibn ‘Abbaad ibn ‘Abdullah ibn Az-Zubayr avec une histoire selon laquelle une femme musulmane, Safiyah bint ‘AbdulMuttalib, qui a vu un éclaireur juif des Banu Qurayza reconnaître une fortification musulmane se préparer à une attaque. Elle en a informé le commandant du fort, Hassan, et lui a demandé de tuer l'éclaireur, et lorsqu'il a refusé, elle a pris un gourdin et est allé battre l'homme à mort<ref>Idem, 458</ref>. En dehors de cela, Ibn Ishaq ne présente aucune preuve que les Juifs des Banu Qurayza étaient de mèche avec les confédérés. Cependant, il relate qu'Allah a "semé la discorde" entre les confédérés et les Banu Qurayza, ce qui a conduit les Mecquois à battre en retraite sans avoir vaincu Muhammad ou a mené une attaque coordonnée contre les musulmans avec les Banu Qurayza.<ref>Idem, 459</ref><br />
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La Bataille de la Tranchée étant remportée, Muhammad et ses hommes ont déposé leurs armes et outils de retranchement pour rentrer chez eux. Cependant, selon la Sira, Allah avait d'autres plans. L'ange [[Jibreel (Angel Gabriel)|Jibril]] est apparu à Muhammad juste après qu'il ait déposé son arme et l’a informé que la bataille n'était pas encore terminée car il fallait s’occuper du cas des Juifs des Banu Qurayza en raison de leur trahison mentionnée ci-dessus. Muhammad a informé ses hommes qu'ils ne devaient pas faire la prière de Asr avant d'atteindre le camp des Banu Qurayza, ce qui signifiait qu'il voulait qu'ils s'y rendent rapidement. Les Musulmans ont assiégé le camp pendant des périodes de durées différentes selon la source (Ibn Ishaq affirme 25 jours avant que "Allah ne jette la terreur dans leurs cœurs"). Les Banu Qurayza ont reçu l’ordre de se rendre et d'accepter l'islam, ce qu'ils ont juré de ne jamais faire. Désespérés de leur situation, selon Ibn Ishaq, ils ont discuté de trois options : accepter l'islam, tuer leurs femmes et leurs enfants et se lancer dans une attaque de style banzaï contre les forces musulmanes numériquement supérieures (peut-être que les commentateurs modernes l’ont ajouté en émulation de leurs prédécesseurs religieux à Massada en Palestine), ou s’engager dans une attaque sournoise le jour du sabbat juif. Les Juifs des Banu Qurayza ont trouvé inacceptables les options proposées.<br />
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Incapables de prendre une décision et assiégés pendant des semaines, les Banu Qurayza ont demandé à parler à Abu Lubaba, un homme de la tribu des 'Aws, leurs alliés. Abu Lubaba, interrogé sur ce que les Banu Qurayza devaient faire, leur a conseillé de se rendre au Prophète, mais en même temps il a levé la main vers son cou, indiquant qu'ils seraient massacrés <ref>Idem, 462</ref>. Après son départ, il a estimé que son action de révéler aux Banu Qurayza leur destin était une trahison envers le Prophète, et il s’est attaché à un pilier pour demander le pardon d'Allah, un acte que Muhammad a approuvé. Malgré cet avertissement, les Banu Qurayza se sont rendu aux Musulmans le jour suivant <ref>Idem, 463</ref>.<br />
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La tribu des 'Aws, alliée des Banu Qurayza au temps de la [[jahiliyyah]], a demandé miséricorde pour eux auprès du Prophète. Le Prophète, ne voulant pas causer de dissension dans ses rangs (les serments et les alliances de loyauté étaient très importants dans la société tribale arabe, car en l'absence de tribunaux et de gouvernements établis, la seule garantie de sécurité et de justice qui pouvait être obtenue était la promesse de protection des alliés en cas de meurtre, de querelles familiales ou de guerre), a confié le sort des Banu Qurayza à un ancien cheikh de confiance des 'Aws, Sa‘d ibn Mu‘adh, qui avait été mortellement blessé pendant la bataille et est mort peu de temps après le massacre des Banu Qurayza. Une fois que Sa'd ibn Mu'adh s’est assuré que les Banu Qurayza et le Prophète respecteraient son jugement, quel qu'il soit, il l’a donné sans hésitation : les hommes des Banu Qurayza devaient être exécutés jusqu'au dernier, tandis que les femmes et les enfants devaient être vendus comme esclaves. Sa'd ibn Mu‘adh a justifié cette décision en déclarant qu’elle provenait de la Torah des Juifs. Ibn Ishaq ne cite pas le verset et le chapitre de la Bible, mais cela est généralement pris comme une référence au livre du Deutéronome 20:12-14.{{Quote|Deutéronome 20:12-14|וְאִם לֹ֤א תַשְׁלִים֙ עִמָּ֔ךְ וְעָשְׂתָ֥ה עִמְּךָ֖ מִלְחָמָ֑ה וְצַרְתָּ֖ עָלֶֽיהָ וּנְתָנָ֛הּ יְהוָ֥ה אֱלֹהֶ֖יךָ בְּיָדֶ֑ךָ וְהִכִּיתָ֥ אֶת כָּל זְכוּרָ֖הּ לְפִי חָֽרֶב רַ֣ק הַ֠נָּשִׁים וְהַטַּ֨ף וְהַבְּהֵמָ֜ה וְכֹל֩ אֲשֶׁ֨ר יִהְיֶ֥ה בָעִ֛יר כָּל־ שְׁלָלָ֖הּ תָּבֹ֣ז לָ֑ךְ וְאָֽכַלְתָּ֙ אֶת שְׁלַ֣ל אֹיְבֶ֔יךָ אֲשֶׁ֥ר נָתַ֛ן יְהוָ֥ה אֱלֹהֶ֖יךָ לָֽךְ<br><br />
Si elle n'accepte pas la paix avec toi et qu'elle veuille te faire la guerre, alors tu l'assiégeras. Et après que l'Éternel, ton Dieu, l'aura livrée entre tes mains, tu en feras passer tous les mâles au fil de l'épée. Mais tu prendras pour toi les femmes, les enfants, le bétail, tout ce qui sera dans la ville, tout son butin, et tu mangeras les dépouilles de tes ennemis que l'Éternel, ton Dieu, t'aura livrés.}}<br />
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Bien que les Musulmans modernes citent ce verset pour justifier le verdict de Mu'adh, il convient de noter que ni la tradition Juive ni la tradition Chrétienne ne comprennent ce verset comme une règle générale pour la guerre, mais plutôt comme un commandement spécifique aux Juifs sous le commandement de Josué qui combattaient les peuples païens de la Terre Sainte. Il n'a généralement pas été utilisé par l'une ou l'autre religion pour justifier le genre de massacre qui a eu lieu à Médine dans d'autres contextes historiques.<br />
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Les prisonniers ainsi condamnés ont été gardés dans la maison ou le campement d'une femme musulmane d’Al-Harith de la tribu des Banu Najjar. Le matin, ils ont été conduits vers une tranchée qui avait été creusée dans le marché de la ville, et exécutés par décapitation <ref>Idem, 465</ref> . Selon la Sira d'Ibn Ishaq, une femme était parmi eux. Les autres femmes et les enfants ont été donnés comme esclaves sexuels et de travail aux Musulmans, seuls les garçons qui n'avaient pas encore atteint la puberté ont été autorisés à vivre. Selon la Sira, le butin en armes et en pillages était substantiel, mais Muhammad a quand même envoyé des femmes et des enfants pour être vendus au Najd afin d’obtenir plus de chevaux et d'armes <ref>Idem, 466</ref>. Comme c'était la coutume, Muhammad a reçu sa part du butin, y compris sa part des femmes, notamment une belle Juive nommée Rayhana dont le mari avait été décapité. Le reste a été distribué à tous les autres Musulmans, un Musulman à cheval recevant trois fois le butin d'un fantassin <ref>Idem, 466</ref>.<br />
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==Les récits selon le tafsir==<br />
The famed [[tafsir|mufassir]] [[ibn Kathir]], drawing upon his own sources as well as many other classical commentators, in his commentary on sura 33 Al-Ahzab الأحزاب "The Confederates" reaffirms many of the pertinent details from the sira narrative. In particular, ibn Kathir reads into the Quran's denouncement of the [[people of the book]] the perfidious Jews of the tribe of Banu Qurayzah and their betrayal of the prophet:{{Quote|Tafsir of ibn Kathir Qur'an Surah 33<br />
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|وَلِهَذَا قَالَ تَعَالَى: ﴿وَأَنزلَ الَّذِينَ ظَاهَرُوهُمْ﴾ أَيْ: عَاوَنُوا الْأَحْزَابَ وَسَاعَدُوهُمْ عَلَى حَرْبِ رَسُولِ اللَّهِ ﷺ ﴿مِنْ أَهْلِ الْكِتَابِ﴾ يَعْنِي: بَنِي قُرَيْظَةَ مِنَ الْيَهُودِ، مِنْ بَعْضِ أَسْبَاطِ بَنِي إِسْرَائِيلَ، كَانَ قَدْ نَزَلَ آبَاؤُهُمُ الْحِجَازَ قَدِيمًا، طَمَعًا فِي اتِّبَاعِ النَّبِيَّ الْأُمِّيَّ الذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ، ﴿فَلَمَّا جَاءَهُمْ مَا عَرَفُوا كَفَرُوا بِه﴾ [الْبَقَرَةِ: ٨٩] ، فَعَلَيْهِمْ لَعْنَةُ اللَّهِ.<br />
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For thus the most-High said "Those how had backed them (the confederates) came down" meaning: they assisted the confederates and helped them to make war on the Apostle of God (sala allah 'aleyhi wasallam). "From the people of<br />
the book" that is to say the Banu Qurayza of the Jews, descendants of the sons of Israel, who had come down to the Hijaz in olden times, doing so (aiding the Meccans) greedily against the followers of the illiterate prophet (Muhammad) whom they found written about in the Torah and the Gospel "when he came to them they did not know him and disbelieved in him" (surah al-baqarah 89) }}He refers here to [[Surah]] 33:{{Quote|{{Quran-range|33|26|27}}| And He brought those of the People of the Scripture who supported them down from their strongholds, and cast panic into their hearts. Some ye slew and ye made captive some.<br />
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And He caused you to inherit their land and their houses and their wealth, and land ye have not trodden. Allah is Able to do all things }}ibn Kathir confirms that it was the angels themselves who implored Muhammad not to stop fighting:{{Quote|Tafisr of ibn Kathir on Qur'an Surah 33|2=وَرَجَعَ رَسُولُ اللَّهِ ﷺ إِلَى الْمَدِينَةِ مُؤَيَّدًا مَنْصُورًا، وَوَضَعَ النَّاسُ السِّلَاحَ. فَبَيْنَمَا رَسُولُ اللَّهِ ﷺ يَغْتَسِلُ(٤) مِنْ وَعْثَاءِ تِلْكَ الْمُرَابَطَةِ فِي بَيْتِ أُمِّ سَلَمَةَ <br />
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إِذْ تَبَدَّى لَهُ جِبْرِيلُ مُعْتَجِرًا بِعِمَامَةٍ مِنْ إِسْتَبْرَقٍ، عَلَى بَغْلَةٍ عَلَيْهَا قَطِيفَةٌ [مِنْ](٥) دِيبَاجٍ، فَقَالَ: أوضَعت السِّلَاحَ يَا رَسُولَ اللَّهِ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّ الْمَلَائِكَةَ لَمْ تَضَعْ أَسْلِحَتَهَا، وَهَذَا الْآنَ رُجُوعِي مِنْ طَلَبِ الْقَوْمِ. ثُمَّ قَالَ: إِنَّ اللَّهَ يَأْمُرُكَ أَنْ تَنْهَضَ إِلَى بَنِي قُرَيْظَةَ. وَفِي رِوَايَةٍ فَقَالَ لَهُ: عذيرَك مِنْ مُقَاتِلٍ، أَوَضَعْتُمُ السِّلَاحَ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّا لَمْ نَضَعْ أَسْلِحَتَنَا بَعْدُ، انْهَضْ إِلَى هَؤُلَاءِ. قَالَ: "أَيْنَ؟ ". قَالَ: بَنِي قُرَيْظَةَ، فَإِنَّ اللَّهَ أَمَرَنِي أَنْ أُزَلْزِلَ عَلَيْهِمْ. فَنَهَضَ رَسُولُ اللَّهِ ﷺ مِنْ فَوْرِهِ، وَأَمَرَ النَّاسَ بِالْمَسِيرِ إِلَى بَنِي قُرَيْظَةَ، وَكَانَتْ عَلَى أَمْيَالٍ مِنَ الْمَدِينَةِ، وَذَلِكَ بَعْدَ صَلَاةِ الظُّهْرِ، وَقَالَ: "لَا يُصَلِّيَنَّ أَحَدٌ مِنْكُمُ الْعَصْرَ إِلَّا فِي بَنِي قُرَيْظَةَ".<br />
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the Messenger of Allah returned to Al-Madinah in triumph and the people put down their weapons. While the Messenger of Allah was washing off the dust of battle in the house of Umm Salamah, may Allah be pleased with her, Jibril, upon him be peace, came to him wearing a turban of brocade, riding on a mule on which was a cloth of silk brocade. He said, "Have you put down your weapons, O Messenger of Allah" He said, "Yes" He said, "But the angels have not put down their weapons. I have just now come back from pursuing the people." Then he said: "Allah, may He be blessed and exalted, commands you to get up and go to Banu Quraiza. According to another report, "What a fighter you are! Have you put down your weapons" He said, "Yes". He said, "But we have not put down our weapons yet, get up and go to these people." He said: "Where?" He said, "Banu Quraiza, for Allah has commanded me to shake them." So the Messenger of Allah got up immediately, and commanded the people to march towards Banu Quraiza, who were a few miles from Al-Madinah. This was after Salat Az-Zuhr. He said, No one among you should pray `Asr except at Banu Quraiza.}}Thus in the view of ibn Kathir the fate of the Banu Qurayzah was the work of their own hand, a fate approved of and commanded by heaven itself. According to ibn Kathir, there fate was exactly what ibn Ishaq had described:{{Quote| Tafsir Ibn Kathir on Surah 33|2=فَقَالَ: إِنِّي أَحْكُمُ أَنْ تُقْتَلَ مُقَاتلتهم، وتُسبْى ذُرِّيَّتُهُمْ وَأَمْوَالُهُمْ. فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: "لَقَدْ حَكَمْتَ بِحُكْمِ اللَّهِ مِنْ فَوْقِ سَبْعَةِ أَرْقِعَةٍ"(٨) . وَفِي رِوَايَةٍ: "لَقَدْ حكمتَ بِحُكْمِ المَلك". ثُمَّ أَمْرَ رَسُولِ اللَّهِ ﷺ بِالْأَخَادِيدِ فَخُدّت فِي الْأَرْضِ، وَجِيءَ بِهِمْ مُكْتَفِينَ، فَضَرَبَ أَعْنَاقَهُمْ، وَكَانُوا مَا بَيْنَ السَّبْعِمِائَةِ إِلَى الثَّمَانِمِائَةِ، وَسَبَى مَنْ لَمْ يُنبت مِنْهُمْ مَعَ النِّسَاءِ وَأَمْوَالِهِمْ(٩)<br />
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Then he (Sa'ad) said: My judgement is that their fighting-age men be killed, and their families and wealth be taken as booty. The prophet (sala allah 'aleyhi wasallam) said "You have judged with the judgement of Allah above the seven heavens." In another narration: "You have judged with the judgement of the King (Allah)." Then the Messenger of Allah commanded that ditches should be dug, so they were dug in the earth, and they were brought tied by their shoulders, and were beheaded. There were between seven hundred and eight hundred of them. The children who had not yet reached adolescence and the women were taken prisoner, and their wealth was seized.}}<br />
==Accounts in Hadiths==<br />
The hadith of Bukhari provide witness for the incidents described by Ishaq. Bukhari confirms that it was the angels who decree that the war be carried to the Banu Qurayza:{{Quote| {{Bukhari|4|52|68}}| Narrated 'Aisha: 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 Banu Qurayza. So Allah's Apostle went out towards them.}}Similiarly, he confirms that it is was Sa'ad who condemned them to their fate:{{Quote| {{Bukhari|5|58|148}}| Narrated Abu Said Al-Khudri: Some people (i.e. the Jews of Bani bin Quraiza) agreed to accept the verdict of Sad bin Muadh so the Prophet sent for him (i.e. Sad bin Muadh). He came riding a donkey, and when he approached the Mosque, the Prophet ﷺ said, "Get up for the best amongst you." or said, "Get up for your chief." Then the Prophet ﷺ said, "O Sad! These people have agreed to accept your verdict." Sad said, "I judge that their warriors should be killed and their children and women should be taken as captives." The Prophet ﷺ said, "You have given a judgment similar to Allah's Judgment (or the King's judgment)."}}Incidentally, Bukhari mentions that even though ibn Sa'd was called upon to provide a fair judgement to the Banu Qurayzahas a former ally, in fact he went to his death, caused by wounds suffered during the battle of the trench, wishing for death to the infidels:{{Quote| {{Bukhari|5|59|448}}| Sa`d was wounded on the day of Khandaq (i.e. Trench) when a man from Quraish, called Hibban bin Al-`Araqa hit him (with an arrow). The man was Hibban bin Qais from (the tribe of) Bani Mais bin 'Amir bin Lu'ai who shot an arrow at Sa`d's medial arm vein (or main artery of the arm). The Prophet (ﷺ) pitched a tent (for Sa`d) in the Mosque so that he might be near to the Prophet (ﷺ) to visit. When the Prophet returned from the (battle) of Al-Khandaq (i.e. Trench) and laid down his arms and took a bath Gabriel came to him while he (i.e. Gabriel) was shaking the dust off his head, and said, "You have laid down the arms?" By Allah, I have not laid them down. Go out to them (to attack them)." The Prophet (ﷺ) said, "Where?" Gabriel pointed towards Bani Quraiza. So Allah's Messenger (ﷺ) went to them (i.e. Banu Quraiza) (i.e. besieged them). They then surrendered to the Prophet's judgment but he directed them to Sa`d to give his verdict concerning them. Sa`d said, "I give my judgment that their warriors should be killed, their women and children should be taken as captives, and their properties distributed." Narrated Hisham: My father informed me that `Aisha said, "Sa`d said, "O Allah! You know that there is nothing more beloved to me than to fight in Your Cause against those who disbelieved Your Apostle and turned him out (of Mecca). O Allah! I think you have put to an end the fight between us and them (i.e. Quraish infidels). And if there still remains any fight with the Quraish (infidels), then keep me alive till I fight against them for Your Sake. But if you have brought the war to an end, then let this wound burst and cause my death thereby.' So blood gushed from the wound. There was a tent in the Mosque belonging to Banu Ghifar who were surprised by the blood flowing towards them. They said, 'O people of the tent! What is this thing which is coming to us from your side?' Behold! Blood was flowing profusely out of Sa`d's wound. Sa`d then died because of that."}}Bukhari also mentions the fate of the Banu Qurayza, carried out in accordance with Sa'd's judgement:{{Quote|{{bukhari|5|59|362}}, See Also: {{muslim|19|4364}}|Narrated Abd-Allah ibn Umar: Banu Nadir and Banu Qurayza 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 Banu Qaynuqa, the tribe of Abdullah bin Salam and the Jews of Bani Haritha and all the other Jews of Medina. }}Sunan Abi Dawud tells us exactly how it was determined, whether a male youth would be spared, based on whether he had had reached puberty or not:{{Quote| {{Abudawud|38|4390}}| Narrated Atiyyah al-Qurazi:<br />
<br />
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<br />
I was among the captives of Banu Qurayza. 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.}}<br />
==Modern Views and Perspectives==<br />
<center><youtube>UZE1N56fswY</youtube></center>In the clip above Muslim scholar Yasir Qadhi, well respected for his degrees from the Islamic University of Medina as well as from Yale, makes the argument that Muhammad was dealing with treachery and he had taken the maximum punitive actions against it. Qadhi argues that the prophet was justified in every step and showed as much restraint as necessary, being motivated purely by concerns on statecraft and practicality, not by malice. As he says, it is possible to accuse the prophet of being "harsh" but not of acting with malice towards the Banu Qurayzahor the Jews in general, as this would not be "academically valid."<br />
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Ibn Ishaq makes the same point:{{Quote| Ibn Ishaq: 683 | Then Abu Sufyan said: “O Quraish, we are not in a permanent camp; the horses and camels are dying; the Banu Qurayza have broken their word to us and we have heard disquieting reports of them. You can see the violence of the wind which leaves us neither cooking-pots, or fire, nor tents to count on. Be off, for I am going” }}Yasir Qadhi states that the punishment was "harsh" and yet it is sometimes necessary to be harsh. Yaqeen institute scholar Abu Amina Elias (Justin Parrott) makes the cases that killing the "fighting men" prisoners of the Banu Qurayzahwas an "act of self-defense" on the part of the Muslim community and cites Deuteronomy 20:12-14 to justify the actions of the Muslims, agreeing with ibn Ishaq that Sa'd was judging the Jews by their own law. He also claims that the prophet only sent his men their with arms to "defend themselves" and that the women and children of the Banu Qurayzahwere taken "into captivity" for their protection since all of their men folk had bee slaughtered <ref>"Did the Prophet commit genocide against Jews?" Faith in Allah There is no god but Allah and Muhammad is his messenger https://abuaminaelias.com/prophet-genocide-banu-qurayza/ April 8, 2013</ref>. Karen Armstrong, in her book A Short History of Islam, likewise claims "The struggle did not indicate any hostility towards Jews in general, but only towards the three rebel tribes. The Quran continued to revere Jewish prophets and to urge Muslims to respect the People of the Book."<ref>Islam:A Short History Karen Armstrong Modern Library 2002</ref><br />
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These arguments are all echoes of the original arguments found in the material above. Ibn Ishaq claims that the Jews of Banu Qurayzahposed a threat to the Muslims via their betrayal and does portray Muhammad as hesitating to decide their fate. ibn Ishaq even recounts of how "harsh" the punishment was:{{Quote|{{citation|page=462 (paragraph: 686)|trans_title=The Life of Muhammad|title=Sirat Rasul Allah|author1=Ibn Ishaq|author2=Ibn Hisham|author3=al-Tabari|editor=A. Guillaume|year=1955|publisher=Oxford UP|ISBN=0196360331|location=Karachi|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n381/mode/2up}}|Apostle sent him (Abu Lubaba) to them (Banu Quraiza), and when they saw him they got up to meet him. The women and children went up to him weeping in his face, and he felt sorry for them. They said, ‘Oh Abu Lubaba, do you think that we should submit to Muhammad's judgement? He said ‘yes' and pointed with his hand to his throat signifying slaughter.}}Yet critics of these pro-Islam viewpoints have pointed out that the verse cited by modern Muslims from Deuteronomy to justify the extermination of the Banu Qurayzahyet in fact this is not how the verse has been viewed in traditional Christian or especially Jewish scholarship. According to Jewish doctrine, these verses were revealed to him before the Israelites entered the Holy Land, specifically instructing them on how to deal with the people living there <ref>"Muhammad’s atrocity against the Qurayza Jews" James M. Arlandson Answering Islam https://www.answering-islam.org/Authors/Arlandson/qurayza_jews.htm</ref>. Morever, the claim that there was no apparent animus towards the Jews of Banu Qurayzahon the part of Muhammad is contradicted by ibn Ishaq's account:{{Quote|Ibn Ishaq: 684 | "When the apostle approached their forts he (Muhammad) said: "You brothers of monkeys.., has god disgraced you and brought his vengeance upon you?"<br />
<br />
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Banu Qurayza replied: "O Abul Qasim (Muhammad), you are not a barbarous person" }}In mocking them as apes, Muhammad is here echoing the Qur'an, which claims that (some) Jews were turned into apes for violating the sabbath (Qur'an 50:60).<br />
Jewish anti-jihad scholar Andrew Bostrom points out that Muhammad took one of the most beautiful Jewish women of the Banu Qurayza, Rayhanah, as his wife and that the Muslims benefited handsomely from the destruction of this tribe, so self-defense was clearly not the only concern. <ref>"Muhammad, the Qurayza Massacre, and PBS" Andrew Bostom The Legacy of Jihad 10 June 2012, Archived https://www.webcitation.org/query?url=http://www.andrewbostom.org/loj//content/view/38/27/&date=2012-06-10</ref>. Abu Amina Elias's view that the Muslims took such women and children as Rayhana captive simply for their protection also cannot be true, as ibn Ishaq recounts that some of them were taken to the far-off region of the Najd to be sold for weapons and horses. Yasir Qadhi himself points out that the Banu Qurayzahwere offered freedom to live on were they to accept Islam, and according to the sira only their hard, petulant hearts which rejected Muhammad despite knowing he was a prophet of the Lord prevented them from allowing themselves to be saved by conversion to Islam. So clearly, at least in the eyes of the sirah, their Jewish religion did, in fact, have something to do with the pitilessness with which Muhammad dealt with them, going against Qadhi's point that the prophet acted without malice or religious animus according to the sources we have. Bukhari also mentions that the prophet commanded his men to abuse the Banu Qurayzahwith poetry, which was in ancient Arab times one of the premier ways of promoting enmity with an enemy (Muhammad ordered poets who did this to him to be killed):{{Quote| {{Bukhari|5|59|449}}|Narrated Al-Bara: "On the day of Qurayza’s (besiege), Allah's Apostle said to Hassan bin Thabit, 'Abuse them (with your poems), and Gabriel is with you" }}<br />
==Problems with the Traditional Narrative==<br />
The narrative of the Banu Qurayzahis an accepted part of Islamic law, and multiple Islamic jurists have cited it, including when ruling that certain populations of Jews and other non-believers be massacred. As such there is no question amongst orthodox Muslims that it happened <ref>"Extended Interview: The legacy of Islamic Antisemetism" Andrew Bostom andrewbostom.org 13 June 2008</ref>. Yet the historiography of the subject is not without its own problems.<br />
<br />
Within the Islamic tradition, ibn Ishaq was frequently criticized for giving too much weight to Jewish stories and being biased in general in his retellings of certain events. Malik ibn Anas accusses ibn Ishaq of being a "liar" for listening to "Jewish stories" <ref>"New Light on the Story of Banu Qurayza and the Jews of Medina", W.N Arafat 2001 p. 100-107</ref>.<br />
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Modern scholarship has cast much more serious doubts on the scholarship of Islamic scholars working in the 8th century (2nd Islamic century) such as ibn Ishaq. As Fred Donner points out, one of the earliest documents we have from the nascent proto-Islamic movement is the ''Constitution of Medina'' صحيفة مدينة also known as the Ummah Document or صحيفة الأمة. This remarkable document, preserved by the Islamic historian [[Al-Tabari]], lays out a compact for the "believers" of Medina, an "ummah" or national community that includes the Jews as "believers" on the same level as the Arab believers. Fred Donner believes this document actually points to an early, occulted history of Islam in which Arab monotheists joined with Jews into one "ummah" under the command of Muhammad. Troublingly for the historical narrative, this document makes mention of many different Jewish tribes, but the main 3 tribes of the sira, the Banu Qurayza, the Banu Qaynuqaa', and the Banu Nadir are conspicuously absent. It is in fact the absence of these tribes which convinces scholars that the document must be very old despite being preserved only in the 9th-century works of Tabari, since a younger document would presumably would have been changed to agree with the established historical narrative. Donner mentions that many early 7th century mosques do not include the qibla facing towards Mecca, and concludes that this story of the massacre of the Banu Qurayzahmay have been invented or embellished in order to explain a much later break between the Jewish and Muslim communities <ref>Muhammad and the Believers: At the Orgins of Islam, Fred Donner, Harvard University Press 2010, p. 72-73</ref>.<br />
<br />
Patricia Cronner and Michael Cook in their groundbreaking work ''Hagarism'' likewise report on an Armenian historian writing in the 7th century known as pseudo-Sabeous. This historian imputes the Arab invasions to a confederation of Jews and Arabs led by Muhammad himself, contradicting the Islamic narrative that Muhammad died before the invasion of Palestine and the Middle East. Pseudo-Sebeos likewise imputes to the Arabs and Jews a shared monotheism and brotherhood through their ancestry to Abraham and his wife Hagar <ref>Hagarism: Making of the Islamic World, Patricia Crone and Michael Cook, Cambridge University Press 1977, p. 6-8</ref>. If this account is to be believed, there could not have been any great massacre of the Jews by Muhammad as we has working with them when he invaded Palestine. Stephen Shoemaker in his work ''The Death of a Prophet'' adds further evidence to thesis of Crone and Cook, marshaling evidence from a wide variety of sources, almost all of which predate the first Islamic sources, that Muhammad himself was actually the leader of the believers when they entered Palestine and he died only after its conquest. In particular he calls attention to a Jewish apocalypse from the 7th century, the Secrets of Rabbi ben Shim'on, which seems to paint Muhammad as the redeemer of the Jews from the oppression of the Romans in the Holy Land. If this is to be believed, and this source predates every Islamic source we have, the massacre of the Banu Qurayzahcould not have taken place, since Muhammad, the leader of the invasion of Palestine, was seen as a savior of the Jewish people <ref>The Death of a Prophet, Stephen Shoemaker, University of Pennsylvania Press 2012, p. 27-33</ref>. This would seem to indicate that the break between the Muslims and the Jews took place after his death, and would indicate that stories such as the massacre of the Banu Qurayzahwere fabricated in order to "back date" the break with the Jews to the prophet's own lifetime.<br />
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==See Also==<br />
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*[[List of Killings Ordered or Supported by Muhammad]]<br />
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==External Links==<br />
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*[http://www.answering-islam.org/Muhammad/Jews/BQurayza/index.html What really happened to the Banu] ''- Collection of articles from Answering Islam''<br />
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*[https://www.call-to-monotheism.com/rebuttal_to_answering_islam_s_article__the_bani_quraytha_jews__traitors_or_betrayed_ Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?] - ''Muslim Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?"''<br />
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*[{{Reference archive|1=http://www.andrewbostom.org/loj//content/view/38/27/|2=2012-06-10}} Muhammad, the QurayzahMassacre, and PBS] ''- Andrew G. Bostom, FrontPageMagazine''<br />
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*[{{Reference archive|1=http://www.americanthinker.com/2006/02/muhammad_and_massacre_of_the_q.html|2=2012-06-10}} Muhammad and Massacre of the QurayzahJews] ''- James Arlandson, American Thinker''<br />
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*[{{Reference archive|1=http://www.kister.huji.ac.il/sites/default/files/banu_qurayza.pdf|2=2012-06-10}} Massacre of the Banū Qurayẓa: A Re-Examination of a Tradition] ''- M. J. Kister, Jerusalem Studies in Arabic and Islam 8 (1986): 61-96''<br />
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==References==<br />
{{reflist}}<br />
[[Category:Muhammad]]<br />
[[Category:People of the Book]]<br />
[[Category:Jihad]]<br />
[[Category:Islamic History]]<br />
[[Category:Sirah]]<br />
[[Category:Sacred history]]</div>SOShttps://wikiislamica.net/index.php?title=Le_Massacre_des_Banu_Qurayza&diff=137961Le Massacre des Banu Qurayza2024-02-29T19:55:45Z<p>SOS: /* Récit de la Sira */</p>
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{{QualityScore|Lead=4|Structure=4|Content=4|Language=4|References=4}}[[File:Banu qurayza massacre.jpg|175px|right|thumb|Detail from miniature painting: ''The Prophet, Ali, and the Companions at the Massacre of the Prisoners of the Jewish Tribe of Beni Qurayza'', illustration of a 19th century text by Muhammad Rafi Bazil.]]Selon les sources islamiques traditionnelles, en 627 après J.-C., à la suite de la [[Bataille de la Tranchée]] et de la trahison des Musulmans par la tribu juive des Banu Qurayza, les Musulmans, sous le commandement militaire direct du prophète [[Muhammad]], ont assiégé le camp des Banu Qurayza. Après un siège d'environ 2 semaines, selon les sources, les Juifs des Banu Qurayza se sont rendus et ont confié leur sort à un intermédiaire de confiance des Musulmans de la tribu des 'Aws, Sa'd ibn Mu'adh. Cependant, Sa'd ibn Mu'adh, affirmant suivre la loi de la Torah elle-même, a conseillé à Muhammad de massacrer les hommes de la tribu et de vendre les femmes et les enfants comme esclaves. Muhammad a suivi ce conseil et, par conséquent, entre 400 et 900 prisonniers de la tribu, incluant des enfants montrant des signes de puberté, ont été abattus, beaucoup devant leur famille, et le reste de la tribu a été vendu en esclavage. L'événement est bien attesté dans la tradition historique islamique et a servi de base à de multiples décisions tout au long de l'histoire concernant le traitement des non-Musulmans capturés par les forces militaires Musulmanes.<br />
==Contexte==<br />
Selon ibn Ishaq, les raids agressifs constants et la propension à la guerre de Muhammad avaient poussé les Mecquois, en alliance avec les tribus juives que Muhammad avait expulsées de Yathrib et la tribu arabe du nord, les Ghatafan, à mettre fin à ce prédicateur et à son mouvement une fois pour toutes. Les trois tribus juives originelles de Médine, les Banu Nadir, les Banu Qaynuqa et les Banu Qurayza, avaient vu leur nombre diminuer à une seule car Muhammad avait expulsé les Banu Nadir et les Banu Qaynuqa de Médine pour des prétextes différents. Pendant ce temps, leurs biens, y compris leurs précieux palmiers, avaient été saisis par Muhammad et les Musulmans. Avec les Mecquois et les Ghatafan, les tribus juives exilées de Médine avaient formé une alliance et rassemblé une armée dont les effectifs sont donnés dans la Sira comme étant d'environ 10 000 hommes, dont plus de 600 cavaliers montés, contre très peu de cavalerie pour les Musulmans, et 7 000 hommes plus puissants que l'armée qui avait vaincu Muhammad et les Musulmans à Uhud. A cette époque, Muhammad ne pouvait compter que sur une force d'environ 3 000 hommes. Muhammad a reçu la nouvelle de leur avance et a commencé à prendre des dispositions. Un compagnon perse du prophète nommé Salman, apparemment un vétéran des nombreuses guerres opposant les Sassanides face aux Romains, a conseillé que lorsqu'on était confronté à un grand nombre de cavaliers ennemis comme ceux que possédaient les Juifs confédérés et les Mecquois, une bonne stratégie était de creuser une tranchée défensive. Il a été décidé de poursuivre cette stratégie <ref>Martin Lings Muhammad: His Life Based on the Earliest Sources Inner Traditions 2006, pages 222-223</ref>. Les Banu Qurayza n’ont pas fourni d'hommes pour aider, mais ont donné des outils de retranchement et la stratégie des Musulmans a reposé sur les Banu Qurayza, dont le fort se trouvait à l'arrière des défenses Musulmanes, ne rompant pas leur alliance avec Muhammad et ne se joignant pas aux confédérés. La stratégie de la tranchée a fonctionné pour remporter la bataille contre les Mecquois et leurs alliés, et les confédérés ont été repoussés sans beaucoup de pertes pour les Musulmans, mais cela n’a pas mis fin aux combats.<br />
==Récit de la Sira==<br />
La série d'événements menant à la destruction des Banu Qurayza a commencé lors de la Bataille de la Tranchée. Incapables de briser les défenses des Musulmans Médinois, les Mecquois ont envoyé un émissaire de leurs alliés juifs, "l'ennemi d'Allah, Huyayy ibn Akhtab An-Nadri" <ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (traducteur), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh Oxford Universite Press 2005, p.453</ref>, aux Banu Qurayza dans le but de solliciter leur aide et de mettre fin à l'impasse en attaquant Muhammad et les musulmans à l'arrière de leurs défenses. Selon Ibn Ishaq, initialement, le chef des Banu Qurayza, Ka'b ibn Asad al-Qurayzi, n’a même pas permis à Huyayy ibn Akhtab d'entrer dans le camp, mais a été incité à le faire suite à l'accusation de Huyayy selon laquelle ibn Ka'b ne voulait pas partager sa nourriture. Ibn Ishaq ne précise pas comment il sait cela, mais il affirme que la négociation a échoué en raison de l'insistance des Qurayza pour que les Mecquois offrent des otages afin de garantir qu'ils ne quitteraient pas le champ de bataille tant que Muhammad ne serait pas vaincu (bien qu'ils ont effectivement quitté le champ sans avoir vaincu Muhammad). Selon Ibn Ishaq, les Banu Qurayza, après de nombreux "plaidoyers", ont seulement accepté de ne pas aider les Musulmans ni d’entraver ou de combattre les confédérés. Ibn Ishaq présente comme preuve de la perfidie des Banu Qurayza une chaîne d'Isnad de Yahya ibn ‘Abbaad ibn ‘Abdullah ibn Az-Zubayr avec une histoire selon laquelle une femme musulmane, Safiyah bint ‘AbdulMuttalib, qui a vu un éclaireur juif des Banu Qurayza reconnaître une fortification musulmane se préparer à une attaque. Elle en a informé le commandant du fort, Hassan, et lui a demandé de tuer l'éclaireur, et lorsqu'il a refusé, elle a pris un gourdin et est allé battre l'homme à mort<ref>Idem, 458</ref>. En dehors de cela, Ibn Ishaq ne présente aucune preuve que les Juifs des Banu Qurayza étaient de mèche avec les confédérés. Cependant, il relate qu'Allah a "semé la discorde" entre les confédérés et les Banu Qurayza, ce qui a conduit les Mecquois à battre en retraite sans avoir vaincu Muhammad ou a mené une attaque coordonnée contre les musulmans avec les Banu Qurayza.<ref>Idem, 459</ref><br />
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La Bataille de la Tranchée étant remportée, Muhammad et ses hommes ont déposé leurs armes et outils de retranchement pour rentrer chez eux. Cependant, selon la Sira, Allah avait d'autres plans. L'ange [[Jibreel (Angel Gabriel)|Jibril]] est apparu à Muhammad juste après qu'il ait déposé son arme et l’a informé que la bataille n'était pas encore terminée car il fallait s’occuper du cas des Juifs des Banu Qurayza en raison de leur trahison mentionnée ci-dessus. Muhammad a informé ses hommes qu'ils ne devaient pas faire la prière de Asr avant d'atteindre le camp des Banu Qurayza, ce qui signifiait qu'il voulait qu'ils s'y rendent rapidement. Les Musulmans ont assiégé le camp pendant des périodes de durées différentes selon la source (Ibn Ishaq affirme 25 jours avant que "Allah ne jette la terreur dans leurs cœurs"). Les Banu Qurayza ont reçu l’ordre de se rendre et d'accepter l'islam, ce qu'ils ont juré de ne jamais faire. Désespérés de leur situation, selon Ibn Ishaq, ils ont discuté de trois options : accepter l'islam, tuer leurs femmes et leurs enfants et se lancer dans une attaque de style banzaï contre les forces musulmanes numériquement supérieures (peut-être que les commentateurs modernes l’ont ajouté en émulation de leurs prédécesseurs religieux à Massada en Palestine), ou s’engager dans une attaque sournoise le jour du sabbat juif. Les Juifs des Banu Qurayza ont trouvé inacceptables les options proposées.<br />
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Incapables de prendre une décision et assiégés pendant des semaines, les Banu Qurayza ont demandé à parler à Abu Lubaba, un homme de la tribu des 'Aws, leurs alliés. Abu Lubaba, interrogé sur ce que les Banu Qurayza devaient faire, leur a conseillé de se rendre au Prophète, mais en même temps il a levé la main vers son cou, indiquant qu'ils seraient massacrés <ref>Idem, 462</ref>. Après son départ, il a estimé que son action de révéler aux Banu Qurayza leur destin était une trahison envers le Prophète, et il s’est attaché à un pilier pour demander le pardon d'Allah, un acte que Muhammad a approuvé. Malgré cet avertissement, les Banu Qurayza se sont rendu aux Musulmans le jour suivant <ref>Idem, 463</ref>.<br />
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La tribu des 'Aws, alliée des Banu Qurayza au temps de la jahiliyyah, a demandé miséricorde pour eux auprès du Prophète. Le Prophète, ne voulant pas causer de dissension dans ses rangs (les serments et les alliances de loyauté étaient très importants dans la société tribale arabe, car en l'absence de tribunaux et de gouvernements établis, la seule garantie de sécurité et de justice qui pouvait être obtenue était la promesse de protection des alliés en cas de meurtre, de querelles familiales ou de guerre), a confié le sort des Banu Qurayza à un ancien cheikh de confiance des 'Aws, Sa‘d ibn Mu‘adh, qui avait été mortellement blessé pendant la bataille et est mort peu de temps après le massacre des Banu Qurayza. Une fois que Sa'd ibn Mu'adh s’est assuré que les Banu Qurayza et le Prophète respecteraient son jugement, quel qu'il soit, il l’a donné sans hésitation : les hommes des Banu Qurayza devaient être exécutés jusqu'au dernier, tandis que les femmes et les enfants devaient être vendus comme esclaves. Sa'd ibn Mu‘adh a justifié cette décision en déclarant qu’elle provenait de la Torah des Juifs. Ibn Ishaq ne cite pas le verset et le chapitre de la Bible, mais cela est généralement pris comme une référence au livre du Deutéronome 20:12-14.{{Quote|Deutéronome 20:12-14|וְאִם לֹ֤א תַשְׁלִים֙ עִמָּ֔ךְ וְעָשְׂתָ֥ה עִמְּךָ֖ מִלְחָמָ֑ה וְצַרְתָּ֖ עָלֶֽיהָ וּנְתָנָ֛הּ יְהוָ֥ה אֱלֹהֶ֖יךָ בְּיָדֶ֑ךָ וְהִכִּיתָ֥ אֶת כָּל זְכוּרָ֖הּ לְפִי חָֽרֶב רַ֣ק הַ֠נָּשִׁים וְהַטַּ֨ף וְהַבְּהֵמָ֜ה וְכֹל֩ אֲשֶׁ֨ר יִהְיֶ֥ה בָעִ֛יר כָּל־ שְׁלָלָ֖הּ תָּבֹ֣ז לָ֑ךְ וְאָֽכַלְתָּ֙ אֶת שְׁלַ֣ל אֹיְבֶ֔יךָ אֲשֶׁ֥ר נָתַ֛ן יְהוָ֥ה אֱלֹהֶ֖יךָ לָֽךְ<br><br />
Si elle n'accepte pas la paix avec toi et qu'elle veuille te faire la guerre, alors tu l'assiégeras. Et après que l'Éternel, ton Dieu, l'aura livrée entre tes mains, tu en feras passer tous les mâles au fil de l'épée. Mais tu prendras pour toi les femmes, les enfants, le bétail, tout ce qui sera dans la ville, tout son butin, et tu mangeras les dépouilles de tes ennemis que l'Éternel, ton Dieu, t'aura livrés.}}<br />
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Bien que les Musulmans modernes citent ce verset pour justifier le verdict de Mu'adh, il convient de noter que ni la tradition Juive ni la tradition Chrétienne ne comprennent ce verset comme une règle générale pour la guerre, mais plutôt comme un commandement spécifique aux Juifs sous le commandement de Josué qui combattaient les peuples païens de la Terre Sainte. Il n'a généralement pas été utilisé par l'une ou l'autre religion pour justifier le genre de massacre qui a eu lieu à Médine dans d'autres contextes historiques.<br />
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The prisoners, thus condemned, were kept in the house or compound of a Muslim woman d. Al-Harith of the banu al-Najjaar tribe. In the morning they were marched out to a trench which had been dug in the city's market, and executed by decapitation <ref>ibid, 465</ref> . According to the sira of ibn Ishaq, one woman was amongst them. The other women and the children were given as sexual and labor slaves to the Muslims, with only boys who had not yet reached puberty being allowed to live. According to the sira, the haul of weapons and plunder was substantial, but Muhammad still sent some of the women and children to be sold in the Najd for more horses and weapons <ref>ibid, 466</ref>. Muhammad as was custom received his pick of the loot including his pick of the females, a beautiful Jewish named Rayhana whose husband was decapitated, and the rest went to all the rest of the Muslims, with a Muslim on horse receiving 3 times the spoils of a foot soldier <ref>ibid, 466</ref>.<br />
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==Tafsir Accounts==<br />
The famed [[tafsir|mufassir]] [[ibn Kathir]], drawing upon his own sources as well as many other classical commentators, in his commentary on sura 33 Al-Ahzab الأحزاب "The Confederates" reaffirms many of the pertinent details from the sira narrative. In particular, ibn Kathir reads into the Quran's denouncement of the [[people of the book]] the perfidious Jews of the tribe of Banu Qurayzah and their betrayal of the prophet:{{Quote|Tafsir of ibn Kathir Qur'an Surah 33<br />
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|وَلِهَذَا قَالَ تَعَالَى: ﴿وَأَنزلَ الَّذِينَ ظَاهَرُوهُمْ﴾ أَيْ: عَاوَنُوا الْأَحْزَابَ وَسَاعَدُوهُمْ عَلَى حَرْبِ رَسُولِ اللَّهِ ﷺ ﴿مِنْ أَهْلِ الْكِتَابِ﴾ يَعْنِي: بَنِي قُرَيْظَةَ مِنَ الْيَهُودِ، مِنْ بَعْضِ أَسْبَاطِ بَنِي إِسْرَائِيلَ، كَانَ قَدْ نَزَلَ آبَاؤُهُمُ الْحِجَازَ قَدِيمًا، طَمَعًا فِي اتِّبَاعِ النَّبِيَّ الْأُمِّيَّ الذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ، ﴿فَلَمَّا جَاءَهُمْ مَا عَرَفُوا كَفَرُوا بِه﴾ [الْبَقَرَةِ: ٨٩] ، فَعَلَيْهِمْ لَعْنَةُ اللَّهِ.<br />
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For thus the most-High said "Those how had backed them (the confederates) came down" meaning: they assisted the confederates and helped them to make war on the Apostle of God (sala allah 'aleyhi wasallam). "From the people of<br />
the book" that is to say the Banu Qurayza of the Jews, descendants of the sons of Israel, who had come down to the Hijaz in olden times, doing so (aiding the Meccans) greedily against the followers of the illiterate prophet (Muhammad) whom they found written about in the Torah and the Gospel "when he came to them they did not know him and disbelieved in him" (surah al-baqarah 89) }}He refers here to [[Surah]] 33:{{Quote|{{Quran-range|33|26|27}}| And He brought those of the People of the Scripture who supported them down from their strongholds, and cast panic into their hearts. Some ye slew and ye made captive some.<br />
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And He caused you to inherit their land and their houses and their wealth, and land ye have not trodden. Allah is Able to do all things }}ibn Kathir confirms that it was the angels themselves who implored Muhammad not to stop fighting:{{Quote|Tafisr of ibn Kathir on Qur'an Surah 33|2=وَرَجَعَ رَسُولُ اللَّهِ ﷺ إِلَى الْمَدِينَةِ مُؤَيَّدًا مَنْصُورًا، وَوَضَعَ النَّاسُ السِّلَاحَ. فَبَيْنَمَا رَسُولُ اللَّهِ ﷺ يَغْتَسِلُ(٤) مِنْ وَعْثَاءِ تِلْكَ الْمُرَابَطَةِ فِي بَيْتِ أُمِّ سَلَمَةَ <br />
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إِذْ تَبَدَّى لَهُ جِبْرِيلُ مُعْتَجِرًا بِعِمَامَةٍ مِنْ إِسْتَبْرَقٍ، عَلَى بَغْلَةٍ عَلَيْهَا قَطِيفَةٌ [مِنْ](٥) دِيبَاجٍ، فَقَالَ: أوضَعت السِّلَاحَ يَا رَسُولَ اللَّهِ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّ الْمَلَائِكَةَ لَمْ تَضَعْ أَسْلِحَتَهَا، وَهَذَا الْآنَ رُجُوعِي مِنْ طَلَبِ الْقَوْمِ. ثُمَّ قَالَ: إِنَّ اللَّهَ يَأْمُرُكَ أَنْ تَنْهَضَ إِلَى بَنِي قُرَيْظَةَ. وَفِي رِوَايَةٍ فَقَالَ لَهُ: عذيرَك مِنْ مُقَاتِلٍ، أَوَضَعْتُمُ السِّلَاحَ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّا لَمْ نَضَعْ أَسْلِحَتَنَا بَعْدُ، انْهَضْ إِلَى هَؤُلَاءِ. قَالَ: "أَيْنَ؟ ". قَالَ: بَنِي قُرَيْظَةَ، فَإِنَّ اللَّهَ أَمَرَنِي أَنْ أُزَلْزِلَ عَلَيْهِمْ. فَنَهَضَ رَسُولُ اللَّهِ ﷺ مِنْ فَوْرِهِ، وَأَمَرَ النَّاسَ بِالْمَسِيرِ إِلَى بَنِي قُرَيْظَةَ، وَكَانَتْ عَلَى أَمْيَالٍ مِنَ الْمَدِينَةِ، وَذَلِكَ بَعْدَ صَلَاةِ الظُّهْرِ، وَقَالَ: "لَا يُصَلِّيَنَّ أَحَدٌ مِنْكُمُ الْعَصْرَ إِلَّا فِي بَنِي قُرَيْظَةَ".<br />
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<br />
the Messenger of Allah returned to Al-Madinah in triumph and the people put down their weapons. While the Messenger of Allah was washing off the dust of battle in the house of Umm Salamah, may Allah be pleased with her, Jibril, upon him be peace, came to him wearing a turban of brocade, riding on a mule on which was a cloth of silk brocade. He said, "Have you put down your weapons, O Messenger of Allah" He said, "Yes" He said, "But the angels have not put down their weapons. I have just now come back from pursuing the people." Then he said: "Allah, may He be blessed and exalted, commands you to get up and go to Banu Quraiza. According to another report, "What a fighter you are! Have you put down your weapons" He said, "Yes". He said, "But we have not put down our weapons yet, get up and go to these people." He said: "Where?" He said, "Banu Quraiza, for Allah has commanded me to shake them." So the Messenger of Allah got up immediately, and commanded the people to march towards Banu Quraiza, who were a few miles from Al-Madinah. This was after Salat Az-Zuhr. He said, No one among you should pray `Asr except at Banu Quraiza.}}Thus in the view of ibn Kathir the fate of the Banu Qurayzah was the work of their own hand, a fate approved of and commanded by heaven itself. According to ibn Kathir, there fate was exactly what ibn Ishaq had described:{{Quote| Tafsir Ibn Kathir on Surah 33|2=فَقَالَ: إِنِّي أَحْكُمُ أَنْ تُقْتَلَ مُقَاتلتهم، وتُسبْى ذُرِّيَّتُهُمْ وَأَمْوَالُهُمْ. فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: "لَقَدْ حَكَمْتَ بِحُكْمِ اللَّهِ مِنْ فَوْقِ سَبْعَةِ أَرْقِعَةٍ"(٨) . وَفِي رِوَايَةٍ: "لَقَدْ حكمتَ بِحُكْمِ المَلك". ثُمَّ أَمْرَ رَسُولِ اللَّهِ ﷺ بِالْأَخَادِيدِ فَخُدّت فِي الْأَرْضِ، وَجِيءَ بِهِمْ مُكْتَفِينَ، فَضَرَبَ أَعْنَاقَهُمْ، وَكَانُوا مَا بَيْنَ السَّبْعِمِائَةِ إِلَى الثَّمَانِمِائَةِ، وَسَبَى مَنْ لَمْ يُنبت مِنْهُمْ مَعَ النِّسَاءِ وَأَمْوَالِهِمْ(٩)<br />
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Then he (Sa'ad) said: My judgement is that their fighting-age men be killed, and their families and wealth be taken as booty. The prophet (sala allah 'aleyhi wasallam) said "You have judged with the judgement of Allah above the seven heavens." In another narration: "You have judged with the judgement of the King (Allah)." Then the Messenger of Allah commanded that ditches should be dug, so they were dug in the earth, and they were brought tied by their shoulders, and were beheaded. There were between seven hundred and eight hundred of them. The children who had not yet reached adolescence and the women were taken prisoner, and their wealth was seized.}}<br />
==Accounts in Hadiths==<br />
The hadith of Bukhari provide witness for the incidents described by Ishaq. Bukhari confirms that it was the angels who decree that the war be carried to the Banu Qurayza:{{Quote| {{Bukhari|4|52|68}}| Narrated 'Aisha: 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 Banu Qurayza. So Allah's Apostle went out towards them.}}Similiarly, he confirms that it is was Sa'ad who condemned them to their fate:{{Quote| {{Bukhari|5|58|148}}| Narrated Abu Said Al-Khudri: Some people (i.e. the Jews of Bani bin Quraiza) agreed to accept the verdict of Sad bin Muadh so the Prophet sent for him (i.e. Sad bin Muadh). He came riding a donkey, and when he approached the Mosque, the Prophet ﷺ said, "Get up for the best amongst you." or said, "Get up for your chief." Then the Prophet ﷺ said, "O Sad! These people have agreed to accept your verdict." Sad said, "I judge that their warriors should be killed and their children and women should be taken as captives." The Prophet ﷺ said, "You have given a judgment similar to Allah's Judgment (or the King's judgment)."}}Incidentally, Bukhari mentions that even though ibn Sa'd was called upon to provide a fair judgement to the Banu Qurayzahas a former ally, in fact he went to his death, caused by wounds suffered during the battle of the trench, wishing for death to the infidels:{{Quote| {{Bukhari|5|59|448}}| Sa`d was wounded on the day of Khandaq (i.e. Trench) when a man from Quraish, called Hibban bin Al-`Araqa hit him (with an arrow). The man was Hibban bin Qais from (the tribe of) Bani Mais bin 'Amir bin Lu'ai who shot an arrow at Sa`d's medial arm vein (or main artery of the arm). The Prophet (ﷺ) pitched a tent (for Sa`d) in the Mosque so that he might be near to the Prophet (ﷺ) to visit. When the Prophet returned from the (battle) of Al-Khandaq (i.e. Trench) and laid down his arms and took a bath Gabriel came to him while he (i.e. Gabriel) was shaking the dust off his head, and said, "You have laid down the arms?" By Allah, I have not laid them down. Go out to them (to attack them)." The Prophet (ﷺ) said, "Where?" Gabriel pointed towards Bani Quraiza. So Allah's Messenger (ﷺ) went to them (i.e. Banu Quraiza) (i.e. besieged them). They then surrendered to the Prophet's judgment but he directed them to Sa`d to give his verdict concerning them. Sa`d said, "I give my judgment that their warriors should be killed, their women and children should be taken as captives, and their properties distributed." Narrated Hisham: My father informed me that `Aisha said, "Sa`d said, "O Allah! You know that there is nothing more beloved to me than to fight in Your Cause against those who disbelieved Your Apostle and turned him out (of Mecca). O Allah! I think you have put to an end the fight between us and them (i.e. Quraish infidels). And if there still remains any fight with the Quraish (infidels), then keep me alive till I fight against them for Your Sake. But if you have brought the war to an end, then let this wound burst and cause my death thereby.' So blood gushed from the wound. There was a tent in the Mosque belonging to Banu Ghifar who were surprised by the blood flowing towards them. They said, 'O people of the tent! What is this thing which is coming to us from your side?' Behold! Blood was flowing profusely out of Sa`d's wound. Sa`d then died because of that."}}Bukhari also mentions the fate of the Banu Qurayza, carried out in accordance with Sa'd's judgement:{{Quote|{{bukhari|5|59|362}}, See Also: {{muslim|19|4364}}|Narrated Abd-Allah ibn Umar: Banu Nadir and Banu Qurayza 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 Banu Qaynuqa, the tribe of Abdullah bin Salam and the Jews of Bani Haritha and all the other Jews of Medina. }}Sunan Abi Dawud tells us exactly how it was determined, whether a male youth would be spared, based on whether he had had reached puberty or not:{{Quote| {{Abudawud|38|4390}}| Narrated Atiyyah al-Qurazi:<br />
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I was among the captives of Banu Qurayza. 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.}}<br />
==Modern Views and Perspectives==<br />
<center><youtube>UZE1N56fswY</youtube></center>In the clip above Muslim scholar Yasir Qadhi, well respected for his degrees from the Islamic University of Medina as well as from Yale, makes the argument that Muhammad was dealing with treachery and he had taken the maximum punitive actions against it. Qadhi argues that the prophet was justified in every step and showed as much restraint as necessary, being motivated purely by concerns on statecraft and practicality, not by malice. As he says, it is possible to accuse the prophet of being "harsh" but not of acting with malice towards the Banu Qurayzahor the Jews in general, as this would not be "academically valid."<br />
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Ibn Ishaq makes the same point:{{Quote| Ibn Ishaq: 683 | Then Abu Sufyan said: “O Quraish, we are not in a permanent camp; the horses and camels are dying; the Banu Qurayza have broken their word to us and we have heard disquieting reports of them. You can see the violence of the wind which leaves us neither cooking-pots, or fire, nor tents to count on. Be off, for I am going” }}Yasir Qadhi states that the punishment was "harsh" and yet it is sometimes necessary to be harsh. Yaqeen institute scholar Abu Amina Elias (Justin Parrott) makes the cases that killing the "fighting men" prisoners of the Banu Qurayzahwas an "act of self-defense" on the part of the Muslim community and cites Deuteronomy 20:12-14 to justify the actions of the Muslims, agreeing with ibn Ishaq that Sa'd was judging the Jews by their own law. He also claims that the prophet only sent his men their with arms to "defend themselves" and that the women and children of the Banu Qurayzahwere taken "into captivity" for their protection since all of their men folk had bee slaughtered <ref>"Did the Prophet commit genocide against Jews?" Faith in Allah There is no god but Allah and Muhammad is his messenger https://abuaminaelias.com/prophet-genocide-banu-qurayza/ April 8, 2013</ref>. Karen Armstrong, in her book A Short History of Islam, likewise claims "The struggle did not indicate any hostility towards Jews in general, but only towards the three rebel tribes. The Quran continued to revere Jewish prophets and to urge Muslims to respect the People of the Book."<ref>Islam:A Short History Karen Armstrong Modern Library 2002</ref><br />
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These arguments are all echoes of the original arguments found in the material above. Ibn Ishaq claims that the Jews of Banu Qurayzahposed a threat to the Muslims via their betrayal and does portray Muhammad as hesitating to decide their fate. ibn Ishaq even recounts of how "harsh" the punishment was:{{Quote|{{citation|page=462 (paragraph: 686)|trans_title=The Life of Muhammad|title=Sirat Rasul Allah|author1=Ibn Ishaq|author2=Ibn Hisham|author3=al-Tabari|editor=A. Guillaume|year=1955|publisher=Oxford UP|ISBN=0196360331|location=Karachi|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n381/mode/2up}}|Apostle sent him (Abu Lubaba) to them (Banu Quraiza), and when they saw him they got up to meet him. The women and children went up to him weeping in his face, and he felt sorry for them. They said, ‘Oh Abu Lubaba, do you think that we should submit to Muhammad's judgement? He said ‘yes' and pointed with his hand to his throat signifying slaughter.}}Yet critics of these pro-Islam viewpoints have pointed out that the verse cited by modern Muslims from Deuteronomy to justify the extermination of the Banu Qurayzahyet in fact this is not how the verse has been viewed in traditional Christian or especially Jewish scholarship. According to Jewish doctrine, these verses were revealed to him before the Israelites entered the Holy Land, specifically instructing them on how to deal with the people living there <ref>"Muhammad’s atrocity against the Qurayza Jews" James M. Arlandson Answering Islam https://www.answering-islam.org/Authors/Arlandson/qurayza_jews.htm</ref>. Morever, the claim that there was no apparent animus towards the Jews of Banu Qurayzahon the part of Muhammad is contradicted by ibn Ishaq's account:{{Quote|Ibn Ishaq: 684 | "When the apostle approached their forts he (Muhammad) said: "You brothers of monkeys.., has god disgraced you and brought his vengeance upon you?"<br />
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Banu Qurayza replied: "O Abul Qasim (Muhammad), you are not a barbarous person" }}In mocking them as apes, Muhammad is here echoing the Qur'an, which claims that (some) Jews were turned into apes for violating the sabbath (Qur'an 50:60).<br />
Jewish anti-jihad scholar Andrew Bostrom points out that Muhammad took one of the most beautiful Jewish women of the Banu Qurayza, Rayhanah, as his wife and that the Muslims benefited handsomely from the destruction of this tribe, so self-defense was clearly not the only concern. <ref>"Muhammad, the Qurayza Massacre, and PBS" Andrew Bostom The Legacy of Jihad 10 June 2012, Archived https://www.webcitation.org/query?url=http://www.andrewbostom.org/loj//content/view/38/27/&date=2012-06-10</ref>. Abu Amina Elias's view that the Muslims took such women and children as Rayhana captive simply for their protection also cannot be true, as ibn Ishaq recounts that some of them were taken to the far-off region of the Najd to be sold for weapons and horses. Yasir Qadhi himself points out that the Banu Qurayzahwere offered freedom to live on were they to accept Islam, and according to the sira only their hard, petulant hearts which rejected Muhammad despite knowing he was a prophet of the Lord prevented them from allowing themselves to be saved by conversion to Islam. So clearly, at least in the eyes of the sirah, their Jewish religion did, in fact, have something to do with the pitilessness with which Muhammad dealt with them, going against Qadhi's point that the prophet acted without malice or religious animus according to the sources we have. Bukhari also mentions that the prophet commanded his men to abuse the Banu Qurayzahwith poetry, which was in ancient Arab times one of the premier ways of promoting enmity with an enemy (Muhammad ordered poets who did this to him to be killed):{{Quote| {{Bukhari|5|59|449}}|Narrated Al-Bara: "On the day of Qurayza’s (besiege), Allah's Apostle said to Hassan bin Thabit, 'Abuse them (with your poems), and Gabriel is with you" }}<br />
==Problems with the Traditional Narrative==<br />
The narrative of the Banu Qurayzahis an accepted part of Islamic law, and multiple Islamic jurists have cited it, including when ruling that certain populations of Jews and other non-believers be massacred. As such there is no question amongst orthodox Muslims that it happened <ref>"Extended Interview: The legacy of Islamic Antisemetism" Andrew Bostom andrewbostom.org 13 June 2008</ref>. Yet the historiography of the subject is not without its own problems.<br />
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Within the Islamic tradition, ibn Ishaq was frequently criticized for giving too much weight to Jewish stories and being biased in general in his retellings of certain events. Malik ibn Anas accusses ibn Ishaq of being a "liar" for listening to "Jewish stories" <ref>"New Light on the Story of Banu Qurayza and the Jews of Medina", W.N Arafat 2001 p. 100-107</ref>.<br />
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Modern scholarship has cast much more serious doubts on the scholarship of Islamic scholars working in the 8th century (2nd Islamic century) such as ibn Ishaq. As Fred Donner points out, one of the earliest documents we have from the nascent proto-Islamic movement is the ''Constitution of Medina'' صحيفة مدينة also known as the Ummah Document or صحيفة الأمة. This remarkable document, preserved by the Islamic historian [[Al-Tabari]], lays out a compact for the "believers" of Medina, an "ummah" or national community that includes the Jews as "believers" on the same level as the Arab believers. Fred Donner believes this document actually points to an early, occulted history of Islam in which Arab monotheists joined with Jews into one "ummah" under the command of Muhammad. Troublingly for the historical narrative, this document makes mention of many different Jewish tribes, but the main 3 tribes of the sira, the Banu Qurayza, the Banu Qaynuqaa', and the Banu Nadir are conspicuously absent. It is in fact the absence of these tribes which convinces scholars that the document must be very old despite being preserved only in the 9th-century works of Tabari, since a younger document would presumably would have been changed to agree with the established historical narrative. Donner mentions that many early 7th century mosques do not include the qibla facing towards Mecca, and concludes that this story of the massacre of the Banu Qurayzahmay have been invented or embellished in order to explain a much later break between the Jewish and Muslim communities <ref>Muhammad and the Believers: At the Orgins of Islam, Fred Donner, Harvard University Press 2010, p. 72-73</ref>.<br />
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Patricia Cronner and Michael Cook in their groundbreaking work ''Hagarism'' likewise report on an Armenian historian writing in the 7th century known as pseudo-Sabeous. This historian imputes the Arab invasions to a confederation of Jews and Arabs led by Muhammad himself, contradicting the Islamic narrative that Muhammad died before the invasion of Palestine and the Middle East. Pseudo-Sebeos likewise imputes to the Arabs and Jews a shared monotheism and brotherhood through their ancestry to Abraham and his wife Hagar <ref>Hagarism: Making of the Islamic World, Patricia Crone and Michael Cook, Cambridge University Press 1977, p. 6-8</ref>. If this account is to be believed, there could not have been any great massacre of the Jews by Muhammad as we has working with them when he invaded Palestine. Stephen Shoemaker in his work ''The Death of a Prophet'' adds further evidence to thesis of Crone and Cook, marshaling evidence from a wide variety of sources, almost all of which predate the first Islamic sources, that Muhammad himself was actually the leader of the believers when they entered Palestine and he died only after its conquest. In particular he calls attention to a Jewish apocalypse from the 7th century, the Secrets of Rabbi ben Shim'on, which seems to paint Muhammad as the redeemer of the Jews from the oppression of the Romans in the Holy Land. If this is to be believed, and this source predates every Islamic source we have, the massacre of the Banu Qurayzahcould not have taken place, since Muhammad, the leader of the invasion of Palestine, was seen as a savior of the Jewish people <ref>The Death of a Prophet, Stephen Shoemaker, University of Pennsylvania Press 2012, p. 27-33</ref>. This would seem to indicate that the break between the Muslims and the Jews took place after his death, and would indicate that stories such as the massacre of the Banu Qurayzahwere fabricated in order to "back date" the break with the Jews to the prophet's own lifetime.<br />
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==See Also==<br />
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*[[List of Killings Ordered or Supported by Muhammad]]<br />
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==External Links==<br />
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*[http://www.answering-islam.org/Muhammad/Jews/BQurayza/index.html What really happened to the Banu] ''- Collection of articles from Answering Islam''<br />
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*[https://www.call-to-monotheism.com/rebuttal_to_answering_islam_s_article__the_bani_quraytha_jews__traitors_or_betrayed_ Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?] - ''Muslim Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?"''<br />
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*[{{Reference archive|1=http://www.andrewbostom.org/loj//content/view/38/27/|2=2012-06-10}} Muhammad, the QurayzahMassacre, and PBS] ''- Andrew G. Bostom, FrontPageMagazine''<br />
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*[{{Reference archive|1=http://www.americanthinker.com/2006/02/muhammad_and_massacre_of_the_q.html|2=2012-06-10}} Muhammad and Massacre of the QurayzahJews] ''- James Arlandson, American Thinker''<br />
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*[{{Reference archive|1=http://www.kister.huji.ac.il/sites/default/files/banu_qurayza.pdf|2=2012-06-10}} Massacre of the Banū Qurayẓa: A Re-Examination of a Tradition] ''- M. J. Kister, Jerusalem Studies in Arabic and Islam 8 (1986): 61-96''<br />
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==References==<br />
{{reflist}}<br />
[[Category:Muhammad]]<br />
[[Category:People of the Book]]<br />
[[Category:Jihad]]<br />
[[Category:Islamic History]]<br />
[[Category:Sirah]]<br />
[[Category:Sacred history]]</div>SOShttps://wikiislamica.net/index.php?title=Le_Massacre_des_Banu_Qurayza&diff=137960Le Massacre des Banu Qurayza2024-02-29T19:52:40Z<p>SOS: /* Contexte */</p>
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{{QualityScore|Lead=4|Structure=4|Content=4|Language=4|References=4}}[[File:Banu qurayza massacre.jpg|175px|right|thumb|Detail from miniature painting: ''The Prophet, Ali, and the Companions at the Massacre of the Prisoners of the Jewish Tribe of Beni Qurayza'', illustration of a 19th century text by Muhammad Rafi Bazil.]]Selon les sources islamiques traditionnelles, en 627 après J.-C., à la suite de la [[Bataille de la Tranchée]] et de la trahison des Musulmans par la tribu juive des Banu Qurayza, les Musulmans, sous le commandement militaire direct du prophète [[Muhammad]], ont assiégé le camp des Banu Qurayza. Après un siège d'environ 2 semaines, selon les sources, les Juifs des Banu Qurayza se sont rendus et ont confié leur sort à un intermédiaire de confiance des Musulmans de la tribu des 'Aws, Sa'd ibn Mu'adh. Cependant, Sa'd ibn Mu'adh, affirmant suivre la loi de la Torah elle-même, a conseillé à Muhammad de massacrer les hommes de la tribu et de vendre les femmes et les enfants comme esclaves. Muhammad a suivi ce conseil et, par conséquent, entre 400 et 900 prisonniers de la tribu, incluant des enfants montrant des signes de puberté, ont été abattus, beaucoup devant leur famille, et le reste de la tribu a été vendu en esclavage. L'événement est bien attesté dans la tradition historique islamique et a servi de base à de multiples décisions tout au long de l'histoire concernant le traitement des non-Musulmans capturés par les forces militaires Musulmanes.<br />
==Contexte==<br />
Selon ibn Ishaq, les raids agressifs constants et la propension à la guerre de Muhammad avaient poussé les Mecquois, en alliance avec les tribus juives que Muhammad avait expulsées de Yathrib et la tribu arabe du nord, les Ghatafan, à mettre fin à ce prédicateur et à son mouvement une fois pour toutes. Les trois tribus juives originelles de Médine, les Banu Nadir, les Banu Qaynuqa et les Banu Qurayza, avaient vu leur nombre diminuer à une seule car Muhammad avait expulsé les Banu Nadir et les Banu Qaynuqa de Médine pour des prétextes différents. Pendant ce temps, leurs biens, y compris leurs précieux palmiers, avaient été saisis par Muhammad et les Musulmans. Avec les Mecquois et les Ghatafan, les tribus juives exilées de Médine avaient formé une alliance et rassemblé une armée dont les effectifs sont donnés dans la Sira comme étant d'environ 10 000 hommes, dont plus de 600 cavaliers montés, contre très peu de cavalerie pour les Musulmans, et 7 000 hommes plus puissants que l'armée qui avait vaincu Muhammad et les Musulmans à Uhud. A cette époque, Muhammad ne pouvait compter que sur une force d'environ 3 000 hommes. Muhammad a reçu la nouvelle de leur avance et a commencé à prendre des dispositions. Un compagnon perse du prophète nommé Salman, apparemment un vétéran des nombreuses guerres opposant les Sassanides face aux Romains, a conseillé que lorsqu'on était confronté à un grand nombre de cavaliers ennemis comme ceux que possédaient les Juifs confédérés et les Mecquois, une bonne stratégie était de creuser une tranchée défensive. Il a été décidé de poursuivre cette stratégie <ref>Martin Lings Muhammad: His Life Based on the Earliest Sources Inner Traditions 2006, pages 222-223</ref>. Les Banu Qurayza n’ont pas fourni d'hommes pour aider, mais ont donné des outils de retranchement et la stratégie des Musulmans a reposé sur les Banu Qurayza, dont le fort se trouvait à l'arrière des défenses Musulmanes, ne rompant pas leur alliance avec Muhammad et ne se joignant pas aux confédérés. La stratégie de la tranchée a fonctionné pour remporter la bataille contre les Mecquois et leurs alliés, et les confédérés ont été repoussés sans beaucoup de pertes pour les Musulmans, mais cela n’a pas mis fin aux combats.<br />
==Récit de la Sira==<br />
La série d'événements menant à la destruction des Banu Qurayza a commencé lors de la Bataille de la Tranchée. Incapables de briser les défenses des Musulmans Médinois, les Mecquois ont envoyé un émissaire de leurs alliés juifs, "l'ennemi d'Allah, Huyayy ibn Akhtab An-Nadri" <ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (traducteur), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh Oxford Universite Press 2005, p.453</ref>, aux Banu Qurayza dans le but de solliciter leur aide et de mettre fin à l'impasse en attaquant Muhammad et les musulmans à l'arrière de leurs défenses. Selon Ibn Ishaq, initialement, le chef des Banu Qurayza, Ka'b ibn Asad al-Qurayzi, n’a même pas permis à Huyayy ibn Akhtab d'entrer dans le camp, mais a été incité à le faire suite à l'accusation de Huyayy selon laquelle ibn Ka'b ne voulait pas partager sa nourriture. Ibn Ishaq ne précise pas comment il sait cela, mais il affirme que la négociation a échoué en raison de l'insistance des Qurayza pour que les Mecquois offrent des otages afin de garantir qu'ils ne quitteraient pas le champ de bataille tant que Muhammad ne serait pas vaincu (bien qu'ils ont effectivement quitté le champ sans avoir vaincu Muhammad). Selon Ibn Ishaq, les Banu Qurayza, après de nombreux "plaidoyers", ont seulement accepté de ne pas aider les Musulmans ni d’entraver ou de combattre les confédérés. Ibn Ishaq présente comme preuve de la perfidie des Banu Qurayza une chaîne d'Isnad de Yahya ibn ‘Abbaad ibn ‘Abdullah ibn Az-Zubayr avec une histoire selon laquelle une femme musulmane, Safiyah bint ‘AbdulMuttalib, qui a vu un éclaireur juif des Banu Qurayza reconnaître une fortification musulmane se préparer à une attaque. Elle en a informé le commandant du fort, Hassan, et lui a demandé de tuer l'éclaireur, et lorsqu'il a refusé, elle a pris un gourdin et est allé battre l'homme à mort<ref>Idem, 458</ref>. En dehors de cela, Ibn Ishaq ne présente aucune preuve que les Juifs des Banu Qurayza étaient de mèche avec les confédérés. Cependant, il relate qu'Allah a "semé la discorde" entre les confédérés et les Banu Qurayza, ce qui a conduit les Mecquois à battre en retraite sans avoir vaincu Muhammad ou a mené une attaque coordonnée contre les musulmans avec les Banu Qurayza.<ref>Idem, 459</ref><br />
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La Bataille de la Tranchée étant remportée, Muhammad et ses hommes ont déposé leurs armes et outils de retranchement pour rentrer chez eux. Cependant, selon la Sira, Allah avait d'autres plans. L'ange [[Jibreel (Angel Gabriel)|Jibril]] est apparu à Muhammad juste après qu'il ait déposé son arme et l’a informé que la bataille n'était pas encore terminée car il fallait s’occuper du cas des Juifs des Banu Qurayza en raison de leur trahison mentionnée ci-dessus. Muhammad a informé ses hommes qu'ils ne devaient pas faire la prière de Asr avant d'atteindre le camp des Banu Qurayza, ce qui signifiait qu'il voulait qu'ils s'y rendent rapidement. Les Musulmans ont assiégé le camp pendant des périodes de durées différentes selon la source (Ibn Ishaq affirme 25 jours avant que "Allah ne jette la terreur dans leurs cœurs"). Les Banu Qurayza ont reçu l’ordre de se rendre et d'accepter l'islam, ce qu'ils ont juré de ne jamais faire. Désespérés de leur situation, selon Ibn Ishaq, ils ont discuté de trois options : accepter l'islam, tuer leurs femmes et leurs enfants et se lancer dans une attaque de style banzaï contre les forces musulmanes numériquement supérieures (peut-être que les commentateurs modernes l’ont ajouté en émulation de leurs prédécesseurs religieux à Massada en Palestine), ou s’engager dans une attaque sournoise le jour du sabbat juif. Les Juifs des Banu Qurayza ont trouvé inacceptables les options proposées.<br />
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Incapables de prendre une décision et assiégés pendant des semaines, les Banu Qurayza ont demandé à parler à Abu Lubaba, un homme de la tribu des 'Aws, leurs alliés. Abu Lubaba, interrogé sur ce que les Banu Qurayza devaient faire, leur a conseillé de se rendre au Prophète, mais en même temps il a levé la main vers son cou, indiquant qu'ils seraient massacrés <ref>Idem, 462</ref>. Après son départ, il a estimé que son action de révéler aux Banu Qurayza leur destin était une trahison envers le Prophète, et il s’est attaché à un pilier pour demander le pardon d'Allah, un acte que Muhammad a approuvé. Malgré cet avertissement, les Banu Qurayza se sont rendu aux Musulmans le jour suivant <ref>Idem, 463</ref>.<br />
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La tribu des 'Aws, alliée des Banu Qurayza au temps de la jahiliyyah, a demandé miséricorde pour eux auprès du Prophète. Le Prophète, ne voulant pas causer de dissension dans ses rangs (les serments et les alliances de loyauté étaient très importants dans la société tribale arabe, car en l'absence de tribunaux et de gouvernements établis, la seule garantie de sécurité et de justice qui pouvait être obtenue était la promesse de protection des alliés en cas de meurtre, de querelles familiales ou de guerre), a confié le sort des Banu Qurayza à un ancien cheikh de confiance des 'Aws, Sa‘d ibn Mu‘adh, qui avait été mortellement blessé pendant la bataille et est mort peu de temps après le massacre des Banu Qurayza. Une fois que Sa'd ibn Mu'adh s’est assuré que les Banu Qurayza et le Prophète respecteraient son jugement, quel qu'il soit, il l’a donné sans hésitation : les hommes des Banu Qurayza devaient être exécutés jusqu'au dernier, tandis que les femmes et les enfants devaient être vendus comme esclaves. Sa'd ibn Mu‘adh a justifié cette décision en déclarant qu’elle provenait de la Torah des Juifs. Ibn Ishaq ne cite pas le verset et le chapitre de la Bible, mais cela est généralement pris comme une référence au livre du Deutéronome 20:12-14.{{Quote|Deutéronome 20:12-14|וְאִם לֹ֤א תַשְׁלִים֙ עִמָּ֔ךְ וְעָשְׂתָ֥ה עִמְּךָ֖ מִלְחָמָ֑ה וְצַרְתָּ֖ עָלֶֽיהָ וּנְתָנָ֛הּ יְהוָ֥ה אֱלֹהֶ֖יךָ בְּיָדֶ֑ךָ וְהִכִּיתָ֥ אֶת כָּל זְכוּרָ֖הּ לְפִי חָֽרֶב רַ֣ק הַ֠נָּשִׁים וְהַטַּ֨ף וְהַבְּהֵמָ֜ה וְכֹל֩ אֲשֶׁ֨ר יִהְיֶ֥ה בָעִ֛יר כָּל־ שְׁלָלָ֖הּ תָּבֹ֣ז לָ֑ךְ וְאָֽכַלְתָּ֙ אֶת שְׁלַ֣ל אֹיְבֶ֔יךָ אֲשֶׁ֥ר נָתַ֛ן יְהוָ֥ה אֱלֹהֶ֖יךָ לָֽךְ<br><br />
Si elle n'accepte pas la paix avec toi et qu'elle veuille te faire la guerre, alors tu l'assiégeras. Et après que l'Éternel, ton Dieu, l'aura livrée entre tes mains, tu en feras passer tous les mâles au fil de l'épée. Mais tu prendras pour toi les femmes, les enfants, le bétail, tout ce qui sera dans la ville, tout son butin, et tu mangeras les dépouilles de tes ennemis que l'Éternel, ton Dieu, t'aura livrés.}}<br />
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Although modern Muslims cite this verse in justification of Mu'adh's verdict, it should be noted that neither Jewish nor Christian tradition understands this verse as a blanket rule for warfare, but rather as a specific command to the Jews under the command of Joshua who were fighting the pagan peoples of the Holy Land. It has not, generally, been used by either religion to justify the sort of massacre that took place in Medina in other historical contexts.<br />
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The prisoners, thus condemned, were kept in the house or compound of a Muslim woman d. Al-Harith of the banu al-Najjaar tribe. In the morning they were marched out to a trench which had been dug in the city's market, and executed by decapitation <ref>ibid, 465</ref> . According to the sira of ibn Ishaq, one woman was amongst them. The other women and the children were given as sexual and labor slaves to the Muslims, with only boys who had not yet reached puberty being allowed to live. According to the sira, the haul of weapons and plunder was substantial, but Muhammad still sent some of the women and children to be sold in the Najd for more horses and weapons <ref>ibid, 466</ref>. Muhammad as was custom received his pick of the loot including his pick of the females, a beautiful Jewish named Rayhana whose husband was decapitated, and the rest went to all the rest of the Muslims, with a Muslim on horse receiving 3 times the spoils of a foot soldier <ref>ibid, 466</ref>.<br />
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==Tafsir Accounts==<br />
The famed [[tafsir|mufassir]] [[ibn Kathir]], drawing upon his own sources as well as many other classical commentators, in his commentary on sura 33 Al-Ahzab الأحزاب "The Confederates" reaffirms many of the pertinent details from the sira narrative. In particular, ibn Kathir reads into the Quran's denouncement of the [[people of the book]] the perfidious Jews of the tribe of Banu Qurayzah and their betrayal of the prophet:{{Quote|Tafsir of ibn Kathir Qur'an Surah 33<br />
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|وَلِهَذَا قَالَ تَعَالَى: ﴿وَأَنزلَ الَّذِينَ ظَاهَرُوهُمْ﴾ أَيْ: عَاوَنُوا الْأَحْزَابَ وَسَاعَدُوهُمْ عَلَى حَرْبِ رَسُولِ اللَّهِ ﷺ ﴿مِنْ أَهْلِ الْكِتَابِ﴾ يَعْنِي: بَنِي قُرَيْظَةَ مِنَ الْيَهُودِ، مِنْ بَعْضِ أَسْبَاطِ بَنِي إِسْرَائِيلَ، كَانَ قَدْ نَزَلَ آبَاؤُهُمُ الْحِجَازَ قَدِيمًا، طَمَعًا فِي اتِّبَاعِ النَّبِيَّ الْأُمِّيَّ الذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ، ﴿فَلَمَّا جَاءَهُمْ مَا عَرَفُوا كَفَرُوا بِه﴾ [الْبَقَرَةِ: ٨٩] ، فَعَلَيْهِمْ لَعْنَةُ اللَّهِ.<br />
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For thus the most-High said "Those how had backed them (the confederates) came down" meaning: they assisted the confederates and helped them to make war on the Apostle of God (sala allah 'aleyhi wasallam). "From the people of<br />
the book" that is to say the Banu Qurayza of the Jews, descendants of the sons of Israel, who had come down to the Hijaz in olden times, doing so (aiding the Meccans) greedily against the followers of the illiterate prophet (Muhammad) whom they found written about in the Torah and the Gospel "when he came to them they did not know him and disbelieved in him" (surah al-baqarah 89) }}He refers here to [[Surah]] 33:{{Quote|{{Quran-range|33|26|27}}| And He brought those of the People of the Scripture who supported them down from their strongholds, and cast panic into their hearts. Some ye slew and ye made captive some.<br />
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And He caused you to inherit their land and their houses and their wealth, and land ye have not trodden. Allah is Able to do all things }}ibn Kathir confirms that it was the angels themselves who implored Muhammad not to stop fighting:{{Quote|Tafisr of ibn Kathir on Qur'an Surah 33|2=وَرَجَعَ رَسُولُ اللَّهِ ﷺ إِلَى الْمَدِينَةِ مُؤَيَّدًا مَنْصُورًا، وَوَضَعَ النَّاسُ السِّلَاحَ. فَبَيْنَمَا رَسُولُ اللَّهِ ﷺ يَغْتَسِلُ(٤) مِنْ وَعْثَاءِ تِلْكَ الْمُرَابَطَةِ فِي بَيْتِ أُمِّ سَلَمَةَ <br />
<br />
إِذْ تَبَدَّى لَهُ جِبْرِيلُ مُعْتَجِرًا بِعِمَامَةٍ مِنْ إِسْتَبْرَقٍ، عَلَى بَغْلَةٍ عَلَيْهَا قَطِيفَةٌ [مِنْ](٥) دِيبَاجٍ، فَقَالَ: أوضَعت السِّلَاحَ يَا رَسُولَ اللَّهِ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّ الْمَلَائِكَةَ لَمْ تَضَعْ أَسْلِحَتَهَا، وَهَذَا الْآنَ رُجُوعِي مِنْ طَلَبِ الْقَوْمِ. ثُمَّ قَالَ: إِنَّ اللَّهَ يَأْمُرُكَ أَنْ تَنْهَضَ إِلَى بَنِي قُرَيْظَةَ. وَفِي رِوَايَةٍ فَقَالَ لَهُ: عذيرَك مِنْ مُقَاتِلٍ، أَوَضَعْتُمُ السِّلَاحَ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّا لَمْ نَضَعْ أَسْلِحَتَنَا بَعْدُ، انْهَضْ إِلَى هَؤُلَاءِ. قَالَ: "أَيْنَ؟ ". قَالَ: بَنِي قُرَيْظَةَ، فَإِنَّ اللَّهَ أَمَرَنِي أَنْ أُزَلْزِلَ عَلَيْهِمْ. فَنَهَضَ رَسُولُ اللَّهِ ﷺ مِنْ فَوْرِهِ، وَأَمَرَ النَّاسَ بِالْمَسِيرِ إِلَى بَنِي قُرَيْظَةَ، وَكَانَتْ عَلَى أَمْيَالٍ مِنَ الْمَدِينَةِ، وَذَلِكَ بَعْدَ صَلَاةِ الظُّهْرِ، وَقَالَ: "لَا يُصَلِّيَنَّ أَحَدٌ مِنْكُمُ الْعَصْرَ إِلَّا فِي بَنِي قُرَيْظَةَ".<br />
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the Messenger of Allah returned to Al-Madinah in triumph and the people put down their weapons. While the Messenger of Allah was washing off the dust of battle in the house of Umm Salamah, may Allah be pleased with her, Jibril, upon him be peace, came to him wearing a turban of brocade, riding on a mule on which was a cloth of silk brocade. He said, "Have you put down your weapons, O Messenger of Allah" He said, "Yes" He said, "But the angels have not put down their weapons. I have just now come back from pursuing the people." Then he said: "Allah, may He be blessed and exalted, commands you to get up and go to Banu Quraiza. According to another report, "What a fighter you are! Have you put down your weapons" He said, "Yes". He said, "But we have not put down our weapons yet, get up and go to these people." He said: "Where?" He said, "Banu Quraiza, for Allah has commanded me to shake them." So the Messenger of Allah got up immediately, and commanded the people to march towards Banu Quraiza, who were a few miles from Al-Madinah. This was after Salat Az-Zuhr. He said, No one among you should pray `Asr except at Banu Quraiza.}}Thus in the view of ibn Kathir the fate of the Banu Qurayzah was the work of their own hand, a fate approved of and commanded by heaven itself. According to ibn Kathir, there fate was exactly what ibn Ishaq had described:{{Quote| Tafsir Ibn Kathir on Surah 33|2=فَقَالَ: إِنِّي أَحْكُمُ أَنْ تُقْتَلَ مُقَاتلتهم، وتُسبْى ذُرِّيَّتُهُمْ وَأَمْوَالُهُمْ. فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: "لَقَدْ حَكَمْتَ بِحُكْمِ اللَّهِ مِنْ فَوْقِ سَبْعَةِ أَرْقِعَةٍ"(٨) . وَفِي رِوَايَةٍ: "لَقَدْ حكمتَ بِحُكْمِ المَلك". ثُمَّ أَمْرَ رَسُولِ اللَّهِ ﷺ بِالْأَخَادِيدِ فَخُدّت فِي الْأَرْضِ، وَجِيءَ بِهِمْ مُكْتَفِينَ، فَضَرَبَ أَعْنَاقَهُمْ، وَكَانُوا مَا بَيْنَ السَّبْعِمِائَةِ إِلَى الثَّمَانِمِائَةِ، وَسَبَى مَنْ لَمْ يُنبت مِنْهُمْ مَعَ النِّسَاءِ وَأَمْوَالِهِمْ(٩)<br />
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Then he (Sa'ad) said: My judgement is that their fighting-age men be killed, and their families and wealth be taken as booty. The prophet (sala allah 'aleyhi wasallam) said "You have judged with the judgement of Allah above the seven heavens." In another narration: "You have judged with the judgement of the King (Allah)." Then the Messenger of Allah commanded that ditches should be dug, so they were dug in the earth, and they were brought tied by their shoulders, and were beheaded. There were between seven hundred and eight hundred of them. The children who had not yet reached adolescence and the women were taken prisoner, and their wealth was seized.}}<br />
==Accounts in Hadiths==<br />
The hadith of Bukhari provide witness for the incidents described by Ishaq. Bukhari confirms that it was the angels who decree that the war be carried to the Banu Qurayza:{{Quote| {{Bukhari|4|52|68}}| Narrated 'Aisha: 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 Banu Qurayza. So Allah's Apostle went out towards them.}}Similiarly, he confirms that it is was Sa'ad who condemned them to their fate:{{Quote| {{Bukhari|5|58|148}}| Narrated Abu Said Al-Khudri: Some people (i.e. the Jews of Bani bin Quraiza) agreed to accept the verdict of Sad bin Muadh so the Prophet sent for him (i.e. Sad bin Muadh). He came riding a donkey, and when he approached the Mosque, the Prophet ﷺ said, "Get up for the best amongst you." or said, "Get up for your chief." Then the Prophet ﷺ said, "O Sad! These people have agreed to accept your verdict." Sad said, "I judge that their warriors should be killed and their children and women should be taken as captives." The Prophet ﷺ said, "You have given a judgment similar to Allah's Judgment (or the King's judgment)."}}Incidentally, Bukhari mentions that even though ibn Sa'd was called upon to provide a fair judgement to the Banu Qurayzahas a former ally, in fact he went to his death, caused by wounds suffered during the battle of the trench, wishing for death to the infidels:{{Quote| {{Bukhari|5|59|448}}| Sa`d was wounded on the day of Khandaq (i.e. Trench) when a man from Quraish, called Hibban bin Al-`Araqa hit him (with an arrow). The man was Hibban bin Qais from (the tribe of) Bani Mais bin 'Amir bin Lu'ai who shot an arrow at Sa`d's medial arm vein (or main artery of the arm). The Prophet (ﷺ) pitched a tent (for Sa`d) in the Mosque so that he might be near to the Prophet (ﷺ) to visit. When the Prophet returned from the (battle) of Al-Khandaq (i.e. Trench) and laid down his arms and took a bath Gabriel came to him while he (i.e. Gabriel) was shaking the dust off his head, and said, "You have laid down the arms?" By Allah, I have not laid them down. Go out to them (to attack them)." The Prophet (ﷺ) said, "Where?" Gabriel pointed towards Bani Quraiza. So Allah's Messenger (ﷺ) went to them (i.e. Banu Quraiza) (i.e. besieged them). They then surrendered to the Prophet's judgment but he directed them to Sa`d to give his verdict concerning them. Sa`d said, "I give my judgment that their warriors should be killed, their women and children should be taken as captives, and their properties distributed." Narrated Hisham: My father informed me that `Aisha said, "Sa`d said, "O Allah! You know that there is nothing more beloved to me than to fight in Your Cause against those who disbelieved Your Apostle and turned him out (of Mecca). O Allah! I think you have put to an end the fight between us and them (i.e. Quraish infidels). And if there still remains any fight with the Quraish (infidels), then keep me alive till I fight against them for Your Sake. But if you have brought the war to an end, then let this wound burst and cause my death thereby.' So blood gushed from the wound. There was a tent in the Mosque belonging to Banu Ghifar who were surprised by the blood flowing towards them. They said, 'O people of the tent! What is this thing which is coming to us from your side?' Behold! Blood was flowing profusely out of Sa`d's wound. Sa`d then died because of that."}}Bukhari also mentions the fate of the Banu Qurayza, carried out in accordance with Sa'd's judgement:{{Quote|{{bukhari|5|59|362}}, See Also: {{muslim|19|4364}}|Narrated Abd-Allah ibn Umar: Banu Nadir and Banu Qurayza 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 Banu Qaynuqa, the tribe of Abdullah bin Salam and the Jews of Bani Haritha and all the other Jews of Medina. }}Sunan Abi Dawud tells us exactly how it was determined, whether a male youth would be spared, based on whether he had had reached puberty or not:{{Quote| {{Abudawud|38|4390}}| Narrated Atiyyah al-Qurazi:<br />
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I was among the captives of Banu Qurayza. 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.}}<br />
==Modern Views and Perspectives==<br />
<center><youtube>UZE1N56fswY</youtube></center>In the clip above Muslim scholar Yasir Qadhi, well respected for his degrees from the Islamic University of Medina as well as from Yale, makes the argument that Muhammad was dealing with treachery and he had taken the maximum punitive actions against it. Qadhi argues that the prophet was justified in every step and showed as much restraint as necessary, being motivated purely by concerns on statecraft and practicality, not by malice. As he says, it is possible to accuse the prophet of being "harsh" but not of acting with malice towards the Banu Qurayzahor the Jews in general, as this would not be "academically valid."<br />
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Ibn Ishaq makes the same point:{{Quote| Ibn Ishaq: 683 | Then Abu Sufyan said: “O Quraish, we are not in a permanent camp; the horses and camels are dying; the Banu Qurayza have broken their word to us and we have heard disquieting reports of them. You can see the violence of the wind which leaves us neither cooking-pots, or fire, nor tents to count on. Be off, for I am going” }}Yasir Qadhi states that the punishment was "harsh" and yet it is sometimes necessary to be harsh. Yaqeen institute scholar Abu Amina Elias (Justin Parrott) makes the cases that killing the "fighting men" prisoners of the Banu Qurayzahwas an "act of self-defense" on the part of the Muslim community and cites Deuteronomy 20:12-14 to justify the actions of the Muslims, agreeing with ibn Ishaq that Sa'd was judging the Jews by their own law. He also claims that the prophet only sent his men their with arms to "defend themselves" and that the women and children of the Banu Qurayzahwere taken "into captivity" for their protection since all of their men folk had bee slaughtered <ref>"Did the Prophet commit genocide against Jews?" Faith in Allah There is no god but Allah and Muhammad is his messenger https://abuaminaelias.com/prophet-genocide-banu-qurayza/ April 8, 2013</ref>. Karen Armstrong, in her book A Short History of Islam, likewise claims "The struggle did not indicate any hostility towards Jews in general, but only towards the three rebel tribes. The Quran continued to revere Jewish prophets and to urge Muslims to respect the People of the Book."<ref>Islam:A Short History Karen Armstrong Modern Library 2002</ref><br />
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These arguments are all echoes of the original arguments found in the material above. Ibn Ishaq claims that the Jews of Banu Qurayzahposed a threat to the Muslims via their betrayal and does portray Muhammad as hesitating to decide their fate. ibn Ishaq even recounts of how "harsh" the punishment was:{{Quote|{{citation|page=462 (paragraph: 686)|trans_title=The Life of Muhammad|title=Sirat Rasul Allah|author1=Ibn Ishaq|author2=Ibn Hisham|author3=al-Tabari|editor=A. Guillaume|year=1955|publisher=Oxford UP|ISBN=0196360331|location=Karachi|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n381/mode/2up}}|Apostle sent him (Abu Lubaba) to them (Banu Quraiza), and when they saw him they got up to meet him. The women and children went up to him weeping in his face, and he felt sorry for them. They said, ‘Oh Abu Lubaba, do you think that we should submit to Muhammad's judgement? He said ‘yes' and pointed with his hand to his throat signifying slaughter.}}Yet critics of these pro-Islam viewpoints have pointed out that the verse cited by modern Muslims from Deuteronomy to justify the extermination of the Banu Qurayzahyet in fact this is not how the verse has been viewed in traditional Christian or especially Jewish scholarship. According to Jewish doctrine, these verses were revealed to him before the Israelites entered the Holy Land, specifically instructing them on how to deal with the people living there <ref>"Muhammad’s atrocity against the Qurayza Jews" James M. Arlandson Answering Islam https://www.answering-islam.org/Authors/Arlandson/qurayza_jews.htm</ref>. Morever, the claim that there was no apparent animus towards the Jews of Banu Qurayzahon the part of Muhammad is contradicted by ibn Ishaq's account:{{Quote|Ibn Ishaq: 684 | "When the apostle approached their forts he (Muhammad) said: "You brothers of monkeys.., has god disgraced you and brought his vengeance upon you?"<br />
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Banu Qurayza replied: "O Abul Qasim (Muhammad), you are not a barbarous person" }}In mocking them as apes, Muhammad is here echoing the Qur'an, which claims that (some) Jews were turned into apes for violating the sabbath (Qur'an 50:60).<br />
Jewish anti-jihad scholar Andrew Bostrom points out that Muhammad took one of the most beautiful Jewish women of the Banu Qurayza, Rayhanah, as his wife and that the Muslims benefited handsomely from the destruction of this tribe, so self-defense was clearly not the only concern. <ref>"Muhammad, the Qurayza Massacre, and PBS" Andrew Bostom The Legacy of Jihad 10 June 2012, Archived https://www.webcitation.org/query?url=http://www.andrewbostom.org/loj//content/view/38/27/&date=2012-06-10</ref>. Abu Amina Elias's view that the Muslims took such women and children as Rayhana captive simply for their protection also cannot be true, as ibn Ishaq recounts that some of them were taken to the far-off region of the Najd to be sold for weapons and horses. Yasir Qadhi himself points out that the Banu Qurayzahwere offered freedom to live on were they to accept Islam, and according to the sira only their hard, petulant hearts which rejected Muhammad despite knowing he was a prophet of the Lord prevented them from allowing themselves to be saved by conversion to Islam. So clearly, at least in the eyes of the sirah, their Jewish religion did, in fact, have something to do with the pitilessness with which Muhammad dealt with them, going against Qadhi's point that the prophet acted without malice or religious animus according to the sources we have. Bukhari also mentions that the prophet commanded his men to abuse the Banu Qurayzahwith poetry, which was in ancient Arab times one of the premier ways of promoting enmity with an enemy (Muhammad ordered poets who did this to him to be killed):{{Quote| {{Bukhari|5|59|449}}|Narrated Al-Bara: "On the day of Qurayza’s (besiege), Allah's Apostle said to Hassan bin Thabit, 'Abuse them (with your poems), and Gabriel is with you" }}<br />
==Problems with the Traditional Narrative==<br />
The narrative of the Banu Qurayzahis an accepted part of Islamic law, and multiple Islamic jurists have cited it, including when ruling that certain populations of Jews and other non-believers be massacred. As such there is no question amongst orthodox Muslims that it happened <ref>"Extended Interview: The legacy of Islamic Antisemetism" Andrew Bostom andrewbostom.org 13 June 2008</ref>. Yet the historiography of the subject is not without its own problems.<br />
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Within the Islamic tradition, ibn Ishaq was frequently criticized for giving too much weight to Jewish stories and being biased in general in his retellings of certain events. Malik ibn Anas accusses ibn Ishaq of being a "liar" for listening to "Jewish stories" <ref>"New Light on the Story of Banu Qurayza and the Jews of Medina", W.N Arafat 2001 p. 100-107</ref>.<br />
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Modern scholarship has cast much more serious doubts on the scholarship of Islamic scholars working in the 8th century (2nd Islamic century) such as ibn Ishaq. As Fred Donner points out, one of the earliest documents we have from the nascent proto-Islamic movement is the ''Constitution of Medina'' صحيفة مدينة also known as the Ummah Document or صحيفة الأمة. This remarkable document, preserved by the Islamic historian [[Al-Tabari]], lays out a compact for the "believers" of Medina, an "ummah" or national community that includes the Jews as "believers" on the same level as the Arab believers. Fred Donner believes this document actually points to an early, occulted history of Islam in which Arab monotheists joined with Jews into one "ummah" under the command of Muhammad. Troublingly for the historical narrative, this document makes mention of many different Jewish tribes, but the main 3 tribes of the sira, the Banu Qurayza, the Banu Qaynuqaa', and the Banu Nadir are conspicuously absent. It is in fact the absence of these tribes which convinces scholars that the document must be very old despite being preserved only in the 9th-century works of Tabari, since a younger document would presumably would have been changed to agree with the established historical narrative. Donner mentions that many early 7th century mosques do not include the qibla facing towards Mecca, and concludes that this story of the massacre of the Banu Qurayzahmay have been invented or embellished in order to explain a much later break between the Jewish and Muslim communities <ref>Muhammad and the Believers: At the Orgins of Islam, Fred Donner, Harvard University Press 2010, p. 72-73</ref>.<br />
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Patricia Cronner and Michael Cook in their groundbreaking work ''Hagarism'' likewise report on an Armenian historian writing in the 7th century known as pseudo-Sabeous. This historian imputes the Arab invasions to a confederation of Jews and Arabs led by Muhammad himself, contradicting the Islamic narrative that Muhammad died before the invasion of Palestine and the Middle East. Pseudo-Sebeos likewise imputes to the Arabs and Jews a shared monotheism and brotherhood through their ancestry to Abraham and his wife Hagar <ref>Hagarism: Making of the Islamic World, Patricia Crone and Michael Cook, Cambridge University Press 1977, p. 6-8</ref>. If this account is to be believed, there could not have been any great massacre of the Jews by Muhammad as we has working with them when he invaded Palestine. Stephen Shoemaker in his work ''The Death of a Prophet'' adds further evidence to thesis of Crone and Cook, marshaling evidence from a wide variety of sources, almost all of which predate the first Islamic sources, that Muhammad himself was actually the leader of the believers when they entered Palestine and he died only after its conquest. In particular he calls attention to a Jewish apocalypse from the 7th century, the Secrets of Rabbi ben Shim'on, which seems to paint Muhammad as the redeemer of the Jews from the oppression of the Romans in the Holy Land. If this is to be believed, and this source predates every Islamic source we have, the massacre of the Banu Qurayzahcould not have taken place, since Muhammad, the leader of the invasion of Palestine, was seen as a savior of the Jewish people <ref>The Death of a Prophet, Stephen Shoemaker, University of Pennsylvania Press 2012, p. 27-33</ref>. This would seem to indicate that the break between the Muslims and the Jews took place after his death, and would indicate that stories such as the massacre of the Banu Qurayzahwere fabricated in order to "back date" the break with the Jews to the prophet's own lifetime.<br />
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==See Also==<br />
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*[[List of Killings Ordered or Supported by Muhammad]]<br />
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==External Links==<br />
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*[http://www.answering-islam.org/Muhammad/Jews/BQurayza/index.html What really happened to the Banu] ''- Collection of articles from Answering Islam''<br />
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*[https://www.call-to-monotheism.com/rebuttal_to_answering_islam_s_article__the_bani_quraytha_jews__traitors_or_betrayed_ Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?] - ''Muslim Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?"''<br />
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*[{{Reference archive|1=http://www.andrewbostom.org/loj//content/view/38/27/|2=2012-06-10}} Muhammad, the QurayzahMassacre, and PBS] ''- Andrew G. Bostom, FrontPageMagazine''<br />
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*[{{Reference archive|1=http://www.americanthinker.com/2006/02/muhammad_and_massacre_of_the_q.html|2=2012-06-10}} Muhammad and Massacre of the QurayzahJews] ''- James Arlandson, American Thinker''<br />
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*[{{Reference archive|1=http://www.kister.huji.ac.il/sites/default/files/banu_qurayza.pdf|2=2012-06-10}} Massacre of the Banū Qurayẓa: A Re-Examination of a Tradition] ''- M. J. Kister, Jerusalem Studies in Arabic and Islam 8 (1986): 61-96''<br />
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==References==<br />
{{reflist}}<br />
[[Category:Muhammad]]<br />
[[Category:People of the Book]]<br />
[[Category:Jihad]]<br />
[[Category:Islamic History]]<br />
[[Category:Sirah]]<br />
[[Category:Sacred history]]</div>SOShttps://wikiislamica.net/index.php?title=Le_Massacre_des_Banu_Qurayza&diff=137959Le Massacre des Banu Qurayza2024-02-29T19:39:07Z<p>SOS: /* Récit de la Sira */</p>
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{{QualityScore|Lead=4|Structure=4|Content=4|Language=4|References=4}}[[File:Banu qurayza massacre.jpg|175px|right|thumb|Detail from miniature painting: ''The Prophet, Ali, and the Companions at the Massacre of the Prisoners of the Jewish Tribe of Beni Qurayza'', illustration of a 19th century text by Muhammad Rafi Bazil.]]Selon les sources islamiques traditionnelles, en 627 après J.-C., à la suite de la [[Bataille de la Tranchée]] et de la trahison des Musulmans par la tribu juive des Banu Qurayza, les Musulmans, sous le commandement militaire direct du prophète [[Muhammad]], ont assiégé le camp des Banu Qurayza. Après un siège d'environ 2 semaines, selon les sources, les Juifs des Banu Qurayza se sont rendus et ont confié leur sort à un intermédiaire de confiance des Musulmans de la tribu des 'Aws, Sa'd ibn Mu'adh. Cependant, Sa'd ibn Mu'adh, affirmant suivre la loi de la Torah elle-même, a conseillé à Muhammad de massacrer les hommes de la tribu et de vendre les femmes et les enfants comme esclaves. Muhammad a suivi ce conseil et, par conséquent, entre 400 et 900 prisonniers de la tribu, incluant des enfants montrant des signes de puberté, ont été abattus, beaucoup devant leur famille, et le reste de la tribu a été vendu en esclavage. L'événement est bien attesté dans la tradition historique islamique et a servi de base à de multiples décisions tout au long de l'histoire concernant le traitement des non-Musulmans capturés par les forces militaires Musulmanes.<br />
==Contexte==<br />
Selon ibn Ishaq, les raids agressifs constants et la propension à la guerre de Muhammad avaient poussé les Mecquois, en alliance avec les tribus juives que Muhammad avait expulsées de Yathrib et la tribu arabe du nord, les Ghatafan, à mettre fin à ce prédicateur et à son mouvement une fois pour toutes. Les trois tribus juives originelles de Médine, les Banu Nadir, les Banu Qaynuqa et les Banu Qurayza, avaient vu leur nombre diminuer à une seule car Muhammad avait expulsé les Banu Nadir et les Banu Qaynuqa de Médine pour des prétextes différents. Pendant ce temps, leurs biens, y compris leurs précieux palmiers, avaient été saisis par Muhammad et les Musulmans. Avec les Mecquois et les Ghatafan, les tribus juives exilées de Médine avaient formé une alliance et rassemblé une armée dont les effectifs sont donnés dans la Sira comme étant d'environ 10 000 hommes, dont plus de 600 cavaliers montés, contre très peu de cavalerie pour les Musulmans, et 7 000 hommes plus puissants que l'armée qui avait vaincu Muhammad et les Musulmans à Uhud. A cette époque, Muhammad ne pouvait compter que sur une force d'environ 3 000 hommes. Muhammad a reçu la nouvelle de leur avance et a commencé à prendre des dispositions. Un compagnon perse du prophète nommé Salman, apparemment un vétéran des nombreuses guerres opposant les Sassanides face aux Romains, a conseillé que lorsqu'on était confronté à un grand nombre de cavaliers ennemis comme ceux que possédaient les Juifs confédérés et les Mecquois, une bonne stratégie était de creuser une tranchée défensive. Il a été décidé de poursuivre cette stratégie <ref>Martin Lings Muhammad: His Life Based on the Earliest Sources Inner Traditions 2006, pages 222-223</ref>. Les Banu Qurayza n’ont pas fourni d'hommes pour aider, mais ont donné des outils de retranchement et la stratégie des Musulmans a reposé sur les Banu Qurayza, dont le fort se trouvait à l'arrière des défenses Musulmanes, ne rompant pas leur alliance avec Muhammad et ne se joignant pas aux confédérés. La stratégie de la tranchée a fonctionné pour remporter la bataille contre les Mecquois et leurs alliés, et les confédérés ont été repoussés sans beaucoup de pertes pour les Musulmans, mais cela n’a pas mis fin aux combats.<br />
==Récit de la Sira==<br />
La série d'événements menant à la destruction des Banu Qurayza a commencé lors de la Bataille de la Tranchée. Incapables de briser les défenses des Musulmans Médinois, les Mecquois ont envoyé un émissaire de leurs alliés juifs, "l'ennemi d'Allah, Huyayy ibn Akhtab An-Nadri" <ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (traducteur), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh Oxford Universite Press 2005, p.453</ref>, aux Banu Qurayza dans le but de solliciter leur aide et de mettre fin à l'impasse en attaquant Muhammad et les musulmans à l'arrière de leurs défenses. Selon Ibn Ishaq, initialement, le chef des Banu Qurayza, Ka'b ibn Asad al-Qurayzi, n’a même pas permis à Huyayy ibn Akhtab d'entrer dans le camp, mais a été incité à le faire suite à l'accusation de Huyayy selon laquelle ibn Ka'b ne voulait pas partager sa nourriture. Ibn Ishaq ne précise pas comment il sait cela, mais il affirme que la négociation a échoué en raison de l'insistance des Qurayza pour que les Mecquois offrent des otages afin de garantir qu'ils ne quitteraient pas le champ de bataille tant que Muhammad ne serait pas vaincu (bien qu'ils ont effectivement quitté le champ sans avoir vaincu Muhammad). Selon Ibn Ishaq, les Banu Qurayza, après de nombreux "plaidoyers", ont seulement accepté de ne pas aider les Musulmans ni d’entraver ou de combattre les confédérés. Ibn Ishaq présente comme preuve de la perfidie des Banu Qurayza une chaîne d'Isnad de Yahya ibn ‘Abbaad ibn ‘Abdullah ibn Az-Zubayr avec une histoire selon laquelle une femme musulmane, Safiyah bint ‘AbdulMuttalib, qui a vu un éclaireur juif des Banu Qurayza reconnaître une fortification musulmane se préparer à une attaque. Elle en a informé le commandant du fort, Hassan, et lui a demandé de tuer l'éclaireur, et lorsqu'il a refusé, elle a pris un gourdin et est allé battre l'homme à mort<ref>Idem, 458</ref>. En dehors de cela, Ibn Ishaq ne présente aucune preuve que les Juifs des Banu Qurayza étaient de mèche avec les confédérés. Cependant, il relate qu'Allah a "semé la discorde" entre les confédérés et les Banu Qurayza, ce qui a conduit les Mecquois à battre en retraite sans avoir vaincu Muhammad ou a mené une attaque coordonnée contre les musulmans avec les Banu Qurayza.<ref>Idem, 459</ref><br />
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La Bataille de la Tranchée étant remportée, Muhammad et ses hommes ont déposé leurs armes et outils de retranchement pour rentrer chez eux. Cependant, selon la Sira, Allah avait d'autres plans. L'ange [[Jibreel (Angel Gabriel)|Jibril]] est apparu à Muhammad juste après qu'il ait déposé son arme et l’a informé que la bataille n'était pas encore terminée car il fallait s’occuper du cas des Juifs des Banu Qurayza en raison de leur trahison mentionnée ci-dessus. Muhammad a informé ses hommes qu'ils ne devaient pas faire la prière de Asr avant d'atteindre le camp des Banu Qurayza, ce qui signifiait qu'il voulait qu'ils s'y rendent rapidement. Les Musulmans ont assiégé le camp pendant des périodes de durées différentes selon la source (Ibn Ishaq affirme 25 jours avant que "Allah ne jette la terreur dans leurs cœurs"). Les Banu Qurayza ont reçu l’ordre de se rendre et d'accepter l'islam, ce qu'ils ont juré de ne jamais faire. Désespérés de leur situation, selon Ibn Ishaq, ils ont discuté de trois options : accepter l'islam, tuer leurs femmes et leurs enfants et se lancer dans une attaque de style banzaï contre les forces musulmanes numériquement supérieures (peut-être que les commentateurs modernes l’ont ajouté en émulation de leurs prédécesseurs religieux à Massada en Palestine), ou s’engager dans une attaque sournoise le jour du sabbat juif. Les Juifs des Banu Qurayza ont trouvé inacceptables les options proposées.<br />
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Incapables de prendre une décision et assiégés pendant des semaines, les Banu Qurayza ont demandé à parler à Abu Lubaba, un homme de la tribu des 'Aws, leurs alliés. Abu Lubaba, interrogé sur ce que les Banu Qurayza devaient faire, leur a conseillé de se rendre au Prophète, mais en même temps il a levé la main vers son cou, indiquant qu'ils seraient massacrés <ref>Idem, 462</ref>. Après son départ, il a estimé que son action de révéler aux Banu Qurayza leur destin était une trahison envers le Prophète, et il s’est attaché à un pilier pour demander le pardon d'Allah, un acte que Muhammad a approuvé. Malgré cet avertissement, les Banu Qurayza se sont rendu aux Musulmans le jour suivant <ref>Idem, 463</ref>.<br />
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The tribe of 'Aws, allies of the Banu Qurayzah from the time of [[jahilliyah]], asked for mercy for them from the prophet. The prophet, not wanting to cause dissension in his ranks (oaths and alliances of loyalty were very important in tribal Arab society, as in the absence of courts and established governments the only guaranty of security and justice which could be obtained was the promise of protection from allies in the case of murder, family feuds or war), entrusted the fate of the Banu Qurayzah to a trusted elder shaykh of the 'Aws, Sa‘d bin Mu‘adh, who had been mortally wounded during the battle and would in fact die a shortly after the slaughter of the Banu Qurayza. Once Sa'd bin Mu'adh had ascertained that both the Banu Qurayzah and the prophet would abide by his judgement, whatever it be, he gave it without hesitation: the men of the Banu Qurayzah were to be executed to the last, while the women and children should be sold into slavery. Sa'd bin Mu‘adh justified this decision as being from the Torah of the Jews itself. Ibn Ishaq does not cite the verse and chapter from the Bible but this is usually taken as a reference to the book of Deuteronomy 20:12-14:{{Quote|Deuteronomy 20:12-14|וְאִם לֹ֤א תַשְׁלִים֙ עִמָּ֔ךְ וְעָשְׂתָ֥ה עִמְּךָ֖ מִלְחָמָ֑ה וְצַרְתָּ֖ עָלֶֽיהָ וּנְתָנָ֛הּ יְהוָ֥ה אֱלֹהֶ֖יךָ בְּיָדֶ֑ךָ וְהִכִּיתָ֥ אֶת כָּל זְכוּרָ֖הּ לְפִי חָֽרֶב רַ֣ק הַ֠נָּשִׁים וְהַטַּ֨ף וְהַבְּהֵמָ֜ה וְכֹל֩ אֲשֶׁ֨ר יִהְיֶ֥ה בָעִ֛יר כָּל־ שְׁלָלָ֖הּ תָּבֹ֣ז לָ֑ךְ וְאָֽכַלְתָּ֙ אֶת שְׁלַ֣ל אֹיְבֶ֔יךָ אֲשֶׁ֥ר נָתַ֛ן יְהוָ֥ה אֱלֹהֶ֖יךָ לָֽךְ<br />
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But if the city makes no peace with you, but makes war against you, then you shall besiege it; and when the Lord your God gives it into your hand you shall put all its males to the sword, but the women and the little ones, the cattle, and everything else in the city, all its spoil, you shall take as booty for yourselves; and you shall enjoy the spoil of your enemies, which the Lord your God has given you.}}<br />
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Although modern Muslims cite this verse in justification of Mu'adh's verdict, it should be noted that neither Jewish nor Christian tradition understands this verse as a blanket rule for warfare, but rather as a specific command to the Jews under the command of Joshua who were fighting the pagan peoples of the Holy Land. It has not, generally, been used by either religion to justify the sort of massacre that took place in Medina in other historical contexts.<br />
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The prisoners, thus condemned, were kept in the house or compound of a Muslim woman d. Al-Harith of the banu al-Najjaar tribe. In the morning they were marched out to a trench which had been dug in the city's market, and executed by decapitation <ref>ibid, 465</ref> . According to the sira of ibn Ishaq, one woman was amongst them. The other women and the children were given as sexual and labor slaves to the Muslims, with only boys who had not yet reached puberty being allowed to live. According to the sira, the haul of weapons and plunder was substantial, but Muhammad still sent some of the women and children to be sold in the Najd for more horses and weapons <ref>ibid, 466</ref>. Muhammad as was custom received his pick of the loot including his pick of the females, a beautiful Jewish named Rayhana whose husband was decapitated, and the rest went to all the rest of the Muslims, with a Muslim on horse receiving 3 times the spoils of a foot soldier <ref>ibid, 466</ref>.<br />
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==Tafsir Accounts==<br />
The famed [[tafsir|mufassir]] [[ibn Kathir]], drawing upon his own sources as well as many other classical commentators, in his commentary on sura 33 Al-Ahzab الأحزاب "The Confederates" reaffirms many of the pertinent details from the sira narrative. In particular, ibn Kathir reads into the Quran's denouncement of the [[people of the book]] the perfidious Jews of the tribe of Banu Qurayzah and their betrayal of the prophet:{{Quote|Tafsir of ibn Kathir Qur'an Surah 33<br />
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|وَلِهَذَا قَالَ تَعَالَى: ﴿وَأَنزلَ الَّذِينَ ظَاهَرُوهُمْ﴾ أَيْ: عَاوَنُوا الْأَحْزَابَ وَسَاعَدُوهُمْ عَلَى حَرْبِ رَسُولِ اللَّهِ ﷺ ﴿مِنْ أَهْلِ الْكِتَابِ﴾ يَعْنِي: بَنِي قُرَيْظَةَ مِنَ الْيَهُودِ، مِنْ بَعْضِ أَسْبَاطِ بَنِي إِسْرَائِيلَ، كَانَ قَدْ نَزَلَ آبَاؤُهُمُ الْحِجَازَ قَدِيمًا، طَمَعًا فِي اتِّبَاعِ النَّبِيَّ الْأُمِّيَّ الذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ، ﴿فَلَمَّا جَاءَهُمْ مَا عَرَفُوا كَفَرُوا بِه﴾ [الْبَقَرَةِ: ٨٩] ، فَعَلَيْهِمْ لَعْنَةُ اللَّهِ.<br />
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For thus the most-High said "Those how had backed them (the confederates) came down" meaning: they assisted the confederates and helped them to make war on the Apostle of God (sala allah 'aleyhi wasallam). "From the people of<br />
the book" that is to say the Banu Qurayza of the Jews, descendants of the sons of Israel, who had come down to the Hijaz in olden times, doing so (aiding the Meccans) greedily against the followers of the illiterate prophet (Muhammad) whom they found written about in the Torah and the Gospel "when he came to them they did not know him and disbelieved in him" (surah al-baqarah 89) }}He refers here to [[Surah]] 33:{{Quote|{{Quran-range|33|26|27}}| And He brought those of the People of the Scripture who supported them down from their strongholds, and cast panic into their hearts. Some ye slew and ye made captive some.<br />
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And He caused you to inherit their land and their houses and their wealth, and land ye have not trodden. Allah is Able to do all things }}ibn Kathir confirms that it was the angels themselves who implored Muhammad not to stop fighting:{{Quote|Tafisr of ibn Kathir on Qur'an Surah 33|2=وَرَجَعَ رَسُولُ اللَّهِ ﷺ إِلَى الْمَدِينَةِ مُؤَيَّدًا مَنْصُورًا، وَوَضَعَ النَّاسُ السِّلَاحَ. فَبَيْنَمَا رَسُولُ اللَّهِ ﷺ يَغْتَسِلُ(٤) مِنْ وَعْثَاءِ تِلْكَ الْمُرَابَطَةِ فِي بَيْتِ أُمِّ سَلَمَةَ <br />
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إِذْ تَبَدَّى لَهُ جِبْرِيلُ مُعْتَجِرًا بِعِمَامَةٍ مِنْ إِسْتَبْرَقٍ، عَلَى بَغْلَةٍ عَلَيْهَا قَطِيفَةٌ [مِنْ](٥) دِيبَاجٍ، فَقَالَ: أوضَعت السِّلَاحَ يَا رَسُولَ اللَّهِ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّ الْمَلَائِكَةَ لَمْ تَضَعْ أَسْلِحَتَهَا، وَهَذَا الْآنَ رُجُوعِي مِنْ طَلَبِ الْقَوْمِ. ثُمَّ قَالَ: إِنَّ اللَّهَ يَأْمُرُكَ أَنْ تَنْهَضَ إِلَى بَنِي قُرَيْظَةَ. وَفِي رِوَايَةٍ فَقَالَ لَهُ: عذيرَك مِنْ مُقَاتِلٍ، أَوَضَعْتُمُ السِّلَاحَ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّا لَمْ نَضَعْ أَسْلِحَتَنَا بَعْدُ، انْهَضْ إِلَى هَؤُلَاءِ. قَالَ: "أَيْنَ؟ ". قَالَ: بَنِي قُرَيْظَةَ، فَإِنَّ اللَّهَ أَمَرَنِي أَنْ أُزَلْزِلَ عَلَيْهِمْ. فَنَهَضَ رَسُولُ اللَّهِ ﷺ مِنْ فَوْرِهِ، وَأَمَرَ النَّاسَ بِالْمَسِيرِ إِلَى بَنِي قُرَيْظَةَ، وَكَانَتْ عَلَى أَمْيَالٍ مِنَ الْمَدِينَةِ، وَذَلِكَ بَعْدَ صَلَاةِ الظُّهْرِ، وَقَالَ: "لَا يُصَلِّيَنَّ أَحَدٌ مِنْكُمُ الْعَصْرَ إِلَّا فِي بَنِي قُرَيْظَةَ".<br />
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the Messenger of Allah returned to Al-Madinah in triumph and the people put down their weapons. While the Messenger of Allah was washing off the dust of battle in the house of Umm Salamah, may Allah be pleased with her, Jibril, upon him be peace, came to him wearing a turban of brocade, riding on a mule on which was a cloth of silk brocade. He said, "Have you put down your weapons, O Messenger of Allah" He said, "Yes" He said, "But the angels have not put down their weapons. I have just now come back from pursuing the people." Then he said: "Allah, may He be blessed and exalted, commands you to get up and go to Banu Quraiza. According to another report, "What a fighter you are! Have you put down your weapons" He said, "Yes". He said, "But we have not put down our weapons yet, get up and go to these people." He said: "Where?" He said, "Banu Quraiza, for Allah has commanded me to shake them." So the Messenger of Allah got up immediately, and commanded the people to march towards Banu Quraiza, who were a few miles from Al-Madinah. This was after Salat Az-Zuhr. He said, No one among you should pray `Asr except at Banu Quraiza.}}Thus in the view of ibn Kathir the fate of the Banu Qurayzah was the work of their own hand, a fate approved of and commanded by heaven itself. According to ibn Kathir, there fate was exactly what ibn Ishaq had described:{{Quote| Tafsir Ibn Kathir on Surah 33|2=فَقَالَ: إِنِّي أَحْكُمُ أَنْ تُقْتَلَ مُقَاتلتهم، وتُسبْى ذُرِّيَّتُهُمْ وَأَمْوَالُهُمْ. فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: "لَقَدْ حَكَمْتَ بِحُكْمِ اللَّهِ مِنْ فَوْقِ سَبْعَةِ أَرْقِعَةٍ"(٨) . وَفِي رِوَايَةٍ: "لَقَدْ حكمتَ بِحُكْمِ المَلك". ثُمَّ أَمْرَ رَسُولِ اللَّهِ ﷺ بِالْأَخَادِيدِ فَخُدّت فِي الْأَرْضِ، وَجِيءَ بِهِمْ مُكْتَفِينَ، فَضَرَبَ أَعْنَاقَهُمْ، وَكَانُوا مَا بَيْنَ السَّبْعِمِائَةِ إِلَى الثَّمَانِمِائَةِ، وَسَبَى مَنْ لَمْ يُنبت مِنْهُمْ مَعَ النِّسَاءِ وَأَمْوَالِهِمْ(٩)<br />
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Then he (Sa'ad) said: My judgement is that their fighting-age men be killed, and their families and wealth be taken as booty. The prophet (sala allah 'aleyhi wasallam) said "You have judged with the judgement of Allah above the seven heavens." In another narration: "You have judged with the judgement of the King (Allah)." Then the Messenger of Allah commanded that ditches should be dug, so they were dug in the earth, and they were brought tied by their shoulders, and were beheaded. There were between seven hundred and eight hundred of them. The children who had not yet reached adolescence and the women were taken prisoner, and their wealth was seized.}}<br />
==Accounts in Hadiths==<br />
The hadith of Bukhari provide witness for the incidents described by Ishaq. Bukhari confirms that it was the angels who decree that the war be carried to the Banu Qurayza:{{Quote| {{Bukhari|4|52|68}}| Narrated 'Aisha: 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 Banu Qurayza. So Allah's Apostle went out towards them.}}Similiarly, he confirms that it is was Sa'ad who condemned them to their fate:{{Quote| {{Bukhari|5|58|148}}| Narrated Abu Said Al-Khudri: Some people (i.e. the Jews of Bani bin Quraiza) agreed to accept the verdict of Sad bin Muadh so the Prophet sent for him (i.e. Sad bin Muadh). He came riding a donkey, and when he approached the Mosque, the Prophet ﷺ said, "Get up for the best amongst you." or said, "Get up for your chief." Then the Prophet ﷺ said, "O Sad! These people have agreed to accept your verdict." Sad said, "I judge that their warriors should be killed and their children and women should be taken as captives." The Prophet ﷺ said, "You have given a judgment similar to Allah's Judgment (or the King's judgment)."}}Incidentally, Bukhari mentions that even though ibn Sa'd was called upon to provide a fair judgement to the Banu Qurayzahas a former ally, in fact he went to his death, caused by wounds suffered during the battle of the trench, wishing for death to the infidels:{{Quote| {{Bukhari|5|59|448}}| Sa`d was wounded on the day of Khandaq (i.e. Trench) when a man from Quraish, called Hibban bin Al-`Araqa hit him (with an arrow). The man was Hibban bin Qais from (the tribe of) Bani Mais bin 'Amir bin Lu'ai who shot an arrow at Sa`d's medial arm vein (or main artery of the arm). The Prophet (ﷺ) pitched a tent (for Sa`d) in the Mosque so that he might be near to the Prophet (ﷺ) to visit. When the Prophet returned from the (battle) of Al-Khandaq (i.e. Trench) and laid down his arms and took a bath Gabriel came to him while he (i.e. Gabriel) was shaking the dust off his head, and said, "You have laid down the arms?" By Allah, I have not laid them down. Go out to them (to attack them)." The Prophet (ﷺ) said, "Where?" Gabriel pointed towards Bani Quraiza. So Allah's Messenger (ﷺ) went to them (i.e. Banu Quraiza) (i.e. besieged them). They then surrendered to the Prophet's judgment but he directed them to Sa`d to give his verdict concerning them. Sa`d said, "I give my judgment that their warriors should be killed, their women and children should be taken as captives, and their properties distributed." Narrated Hisham: My father informed me that `Aisha said, "Sa`d said, "O Allah! You know that there is nothing more beloved to me than to fight in Your Cause against those who disbelieved Your Apostle and turned him out (of Mecca). O Allah! I think you have put to an end the fight between us and them (i.e. Quraish infidels). And if there still remains any fight with the Quraish (infidels), then keep me alive till I fight against them for Your Sake. But if you have brought the war to an end, then let this wound burst and cause my death thereby.' So blood gushed from the wound. There was a tent in the Mosque belonging to Banu Ghifar who were surprised by the blood flowing towards them. They said, 'O people of the tent! What is this thing which is coming to us from your side?' Behold! Blood was flowing profusely out of Sa`d's wound. Sa`d then died because of that."}}Bukhari also mentions the fate of the Banu Qurayza, carried out in accordance with Sa'd's judgement:{{Quote|{{bukhari|5|59|362}}, See Also: {{muslim|19|4364}}|Narrated Abd-Allah ibn Umar: Banu Nadir and Banu Qurayza 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 Banu Qaynuqa, the tribe of Abdullah bin Salam and the Jews of Bani Haritha and all the other Jews of Medina. }}Sunan Abi Dawud tells us exactly how it was determined, whether a male youth would be spared, based on whether he had had reached puberty or not:{{Quote| {{Abudawud|38|4390}}| Narrated Atiyyah al-Qurazi:<br />
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I was among the captives of Banu Qurayza. 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.}}<br />
==Modern Views and Perspectives==<br />
<center><youtube>UZE1N56fswY</youtube></center>In the clip above Muslim scholar Yasir Qadhi, well respected for his degrees from the Islamic University of Medina as well as from Yale, makes the argument that Muhammad was dealing with treachery and he had taken the maximum punitive actions against it. Qadhi argues that the prophet was justified in every step and showed as much restraint as necessary, being motivated purely by concerns on statecraft and practicality, not by malice. As he says, it is possible to accuse the prophet of being "harsh" but not of acting with malice towards the Banu Qurayzahor the Jews in general, as this would not be "academically valid."<br />
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Ibn Ishaq makes the same point:{{Quote| Ibn Ishaq: 683 | Then Abu Sufyan said: “O Quraish, we are not in a permanent camp; the horses and camels are dying; the Banu Qurayza have broken their word to us and we have heard disquieting reports of them. You can see the violence of the wind which leaves us neither cooking-pots, or fire, nor tents to count on. Be off, for I am going” }}Yasir Qadhi states that the punishment was "harsh" and yet it is sometimes necessary to be harsh. Yaqeen institute scholar Abu Amina Elias (Justin Parrott) makes the cases that killing the "fighting men" prisoners of the Banu Qurayzahwas an "act of self-defense" on the part of the Muslim community and cites Deuteronomy 20:12-14 to justify the actions of the Muslims, agreeing with ibn Ishaq that Sa'd was judging the Jews by their own law. He also claims that the prophet only sent his men their with arms to "defend themselves" and that the women and children of the Banu Qurayzahwere taken "into captivity" for their protection since all of their men folk had bee slaughtered <ref>"Did the Prophet commit genocide against Jews?" Faith in Allah There is no god but Allah and Muhammad is his messenger https://abuaminaelias.com/prophet-genocide-banu-qurayza/ April 8, 2013</ref>. Karen Armstrong, in her book A Short History of Islam, likewise claims "The struggle did not indicate any hostility towards Jews in general, but only towards the three rebel tribes. The Quran continued to revere Jewish prophets and to urge Muslims to respect the People of the Book."<ref>Islam:A Short History Karen Armstrong Modern Library 2002</ref><br />
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These arguments are all echoes of the original arguments found in the material above. Ibn Ishaq claims that the Jews of Banu Qurayzahposed a threat to the Muslims via their betrayal and does portray Muhammad as hesitating to decide their fate. ibn Ishaq even recounts of how "harsh" the punishment was:{{Quote|{{citation|page=462 (paragraph: 686)|trans_title=The Life of Muhammad|title=Sirat Rasul Allah|author1=Ibn Ishaq|author2=Ibn Hisham|author3=al-Tabari|editor=A. Guillaume|year=1955|publisher=Oxford UP|ISBN=0196360331|location=Karachi|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n381/mode/2up}}|Apostle sent him (Abu Lubaba) to them (Banu Quraiza), and when they saw him they got up to meet him. The women and children went up to him weeping in his face, and he felt sorry for them. They said, ‘Oh Abu Lubaba, do you think that we should submit to Muhammad's judgement? He said ‘yes' and pointed with his hand to his throat signifying slaughter.}}Yet critics of these pro-Islam viewpoints have pointed out that the verse cited by modern Muslims from Deuteronomy to justify the extermination of the Banu Qurayzahyet in fact this is not how the verse has been viewed in traditional Christian or especially Jewish scholarship. According to Jewish doctrine, these verses were revealed to him before the Israelites entered the Holy Land, specifically instructing them on how to deal with the people living there <ref>"Muhammad’s atrocity against the Qurayza Jews" James M. Arlandson Answering Islam https://www.answering-islam.org/Authors/Arlandson/qurayza_jews.htm</ref>. Morever, the claim that there was no apparent animus towards the Jews of Banu Qurayzahon the part of Muhammad is contradicted by ibn Ishaq's account:{{Quote|Ibn Ishaq: 684 | "When the apostle approached their forts he (Muhammad) said: "You brothers of monkeys.., has god disgraced you and brought his vengeance upon you?"<br />
<br />
<br />
<br />
Banu Qurayza replied: "O Abul Qasim (Muhammad), you are not a barbarous person" }}In mocking them as apes, Muhammad is here echoing the Qur'an, which claims that (some) Jews were turned into apes for violating the sabbath (Qur'an 50:60).<br />
Jewish anti-jihad scholar Andrew Bostrom points out that Muhammad took one of the most beautiful Jewish women of the Banu Qurayza, Rayhanah, as his wife and that the Muslims benefited handsomely from the destruction of this tribe, so self-defense was clearly not the only concern. <ref>"Muhammad, the Qurayza Massacre, and PBS" Andrew Bostom The Legacy of Jihad 10 June 2012, Archived https://www.webcitation.org/query?url=http://www.andrewbostom.org/loj//content/view/38/27/&date=2012-06-10</ref>. Abu Amina Elias's view that the Muslims took such women and children as Rayhana captive simply for their protection also cannot be true, as ibn Ishaq recounts that some of them were taken to the far-off region of the Najd to be sold for weapons and horses. Yasir Qadhi himself points out that the Banu Qurayzahwere offered freedom to live on were they to accept Islam, and according to the sira only their hard, petulant hearts which rejected Muhammad despite knowing he was a prophet of the Lord prevented them from allowing themselves to be saved by conversion to Islam. So clearly, at least in the eyes of the sirah, their Jewish religion did, in fact, have something to do with the pitilessness with which Muhammad dealt with them, going against Qadhi's point that the prophet acted without malice or religious animus according to the sources we have. Bukhari also mentions that the prophet commanded his men to abuse the Banu Qurayzahwith poetry, which was in ancient Arab times one of the premier ways of promoting enmity with an enemy (Muhammad ordered poets who did this to him to be killed):{{Quote| {{Bukhari|5|59|449}}|Narrated Al-Bara: "On the day of Qurayza’s (besiege), Allah's Apostle said to Hassan bin Thabit, 'Abuse them (with your poems), and Gabriel is with you" }}<br />
==Problems with the Traditional Narrative==<br />
The narrative of the Banu Qurayzahis an accepted part of Islamic law, and multiple Islamic jurists have cited it, including when ruling that certain populations of Jews and other non-believers be massacred. As such there is no question amongst orthodox Muslims that it happened <ref>"Extended Interview: The legacy of Islamic Antisemetism" Andrew Bostom andrewbostom.org 13 June 2008</ref>. Yet the historiography of the subject is not without its own problems.<br />
<br />
Within the Islamic tradition, ibn Ishaq was frequently criticized for giving too much weight to Jewish stories and being biased in general in his retellings of certain events. Malik ibn Anas accusses ibn Ishaq of being a "liar" for listening to "Jewish stories" <ref>"New Light on the Story of Banu Qurayza and the Jews of Medina", W.N Arafat 2001 p. 100-107</ref>.<br />
<br />
Modern scholarship has cast much more serious doubts on the scholarship of Islamic scholars working in the 8th century (2nd Islamic century) such as ibn Ishaq. As Fred Donner points out, one of the earliest documents we have from the nascent proto-Islamic movement is the ''Constitution of Medina'' صحيفة مدينة also known as the Ummah Document or صحيفة الأمة. This remarkable document, preserved by the Islamic historian [[Al-Tabari]], lays out a compact for the "believers" of Medina, an "ummah" or national community that includes the Jews as "believers" on the same level as the Arab believers. Fred Donner believes this document actually points to an early, occulted history of Islam in which Arab monotheists joined with Jews into one "ummah" under the command of Muhammad. Troublingly for the historical narrative, this document makes mention of many different Jewish tribes, but the main 3 tribes of the sira, the Banu Qurayza, the Banu Qaynuqaa', and the Banu Nadir are conspicuously absent. It is in fact the absence of these tribes which convinces scholars that the document must be very old despite being preserved only in the 9th-century works of Tabari, since a younger document would presumably would have been changed to agree with the established historical narrative. Donner mentions that many early 7th century mosques do not include the qibla facing towards Mecca, and concludes that this story of the massacre of the Banu Qurayzahmay have been invented or embellished in order to explain a much later break between the Jewish and Muslim communities <ref>Muhammad and the Believers: At the Orgins of Islam, Fred Donner, Harvard University Press 2010, p. 72-73</ref>.<br />
<br />
Patricia Cronner and Michael Cook in their groundbreaking work ''Hagarism'' likewise report on an Armenian historian writing in the 7th century known as pseudo-Sabeous. This historian imputes the Arab invasions to a confederation of Jews and Arabs led by Muhammad himself, contradicting the Islamic narrative that Muhammad died before the invasion of Palestine and the Middle East. Pseudo-Sebeos likewise imputes to the Arabs and Jews a shared monotheism and brotherhood through their ancestry to Abraham and his wife Hagar <ref>Hagarism: Making of the Islamic World, Patricia Crone and Michael Cook, Cambridge University Press 1977, p. 6-8</ref>. If this account is to be believed, there could not have been any great massacre of the Jews by Muhammad as we has working with them when he invaded Palestine. Stephen Shoemaker in his work ''The Death of a Prophet'' adds further evidence to thesis of Crone and Cook, marshaling evidence from a wide variety of sources, almost all of which predate the first Islamic sources, that Muhammad himself was actually the leader of the believers when they entered Palestine and he died only after its conquest. In particular he calls attention to a Jewish apocalypse from the 7th century, the Secrets of Rabbi ben Shim'on, which seems to paint Muhammad as the redeemer of the Jews from the oppression of the Romans in the Holy Land. If this is to be believed, and this source predates every Islamic source we have, the massacre of the Banu Qurayzahcould not have taken place, since Muhammad, the leader of the invasion of Palestine, was seen as a savior of the Jewish people <ref>The Death of a Prophet, Stephen Shoemaker, University of Pennsylvania Press 2012, p. 27-33</ref>. This would seem to indicate that the break between the Muslims and the Jews took place after his death, and would indicate that stories such as the massacre of the Banu Qurayzahwere fabricated in order to "back date" the break with the Jews to the prophet's own lifetime.<br />
<br />
==See Also==<br />
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*[[List of Killings Ordered or Supported by Muhammad]]<br />
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==External Links==<br />
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*[http://www.answering-islam.org/Muhammad/Jews/BQurayza/index.html What really happened to the Banu] ''- Collection of articles from Answering Islam''<br />
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*[https://www.call-to-monotheism.com/rebuttal_to_answering_islam_s_article__the_bani_quraytha_jews__traitors_or_betrayed_ Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?] - ''Muslim Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?"''<br />
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*[{{Reference archive|1=http://www.andrewbostom.org/loj//content/view/38/27/|2=2012-06-10}} Muhammad, the QurayzahMassacre, and PBS] ''- Andrew G. Bostom, FrontPageMagazine''<br />
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*[{{Reference archive|1=http://www.americanthinker.com/2006/02/muhammad_and_massacre_of_the_q.html|2=2012-06-10}} Muhammad and Massacre of the QurayzahJews] ''- James Arlandson, American Thinker''<br />
<br />
*[{{Reference archive|1=http://www.kister.huji.ac.il/sites/default/files/banu_qurayza.pdf|2=2012-06-10}} Massacre of the Banū Qurayẓa: A Re-Examination of a Tradition] ''- M. J. Kister, Jerusalem Studies in Arabic and Islam 8 (1986): 61-96''<br />
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==References==<br />
{{reflist}}<br />
[[Category:Muhammad]]<br />
[[Category:People of the Book]]<br />
[[Category:Jihad]]<br />
[[Category:Islamic History]]<br />
[[Category:Sirah]]<br />
[[Category:Sacred history]]</div>SOShttps://wikiislamica.net/index.php?title=Le_Massacre_des_Banu_Qurayza&diff=137958Le Massacre des Banu Qurayza2024-02-29T19:15:30Z<p>SOS: /* Récit de la Sira */</p>
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{{QualityScore|Lead=4|Structure=4|Content=4|Language=4|References=4}}[[File:Banu qurayza massacre.jpg|175px|right|thumb|Detail from miniature painting: ''The Prophet, Ali, and the Companions at the Massacre of the Prisoners of the Jewish Tribe of Beni Qurayza'', illustration of a 19th century text by Muhammad Rafi Bazil.]]Selon les sources islamiques traditionnelles, en 627 après J.-C., à la suite de la [[Bataille de la Tranchée]] et de la trahison des Musulmans par la tribu juive des Banu Qurayza, les Musulmans, sous le commandement militaire direct du prophète [[Muhammad]], ont assiégé le camp des Banu Qurayza. Après un siège d'environ 2 semaines, selon les sources, les Juifs des Banu Qurayza se sont rendus et ont confié leur sort à un intermédiaire de confiance des Musulmans de la tribu des 'Aws, Sa'd ibn Mu'adh. Cependant, Sa'd ibn Mu'adh, affirmant suivre la loi de la Torah elle-même, a conseillé à Muhammad de massacrer les hommes de la tribu et de vendre les femmes et les enfants comme esclaves. Muhammad a suivi ce conseil et, par conséquent, entre 400 et 900 prisonniers de la tribu, incluant des enfants montrant des signes de puberté, ont été abattus, beaucoup devant leur famille, et le reste de la tribu a été vendu en esclavage. L'événement est bien attesté dans la tradition historique islamique et a servi de base à de multiples décisions tout au long de l'histoire concernant le traitement des non-Musulmans capturés par les forces militaires Musulmanes.<br />
==Contexte==<br />
Selon ibn Ishaq, les raids agressifs constants et la propension à la guerre de Muhammad avaient poussé les Mecquois, en alliance avec les tribus juives que Muhammad avait expulsées de Yathrib et la tribu arabe du nord, les Ghatafan, à mettre fin à ce prédicateur et à son mouvement une fois pour toutes. Les trois tribus juives originelles de Médine, les Banu Nadir, les Banu Qaynuqa et les Banu Qurayza, avaient vu leur nombre diminuer à une seule car Muhammad avait expulsé les Banu Nadir et les Banu Qaynuqa de Médine pour des prétextes différents. Pendant ce temps, leurs biens, y compris leurs précieux palmiers, avaient été saisis par Muhammad et les Musulmans. Avec les Mecquois et les Ghatafan, les tribus juives exilées de Médine avaient formé une alliance et rassemblé une armée dont les effectifs sont donnés dans la Sira comme étant d'environ 10 000 hommes, dont plus de 600 cavaliers montés, contre très peu de cavalerie pour les Musulmans, et 7 000 hommes plus puissants que l'armée qui avait vaincu Muhammad et les Musulmans à Uhud. A cette époque, Muhammad ne pouvait compter que sur une force d'environ 3 000 hommes. Muhammad a reçu la nouvelle de leur avance et a commencé à prendre des dispositions. Un compagnon perse du prophète nommé Salman, apparemment un vétéran des nombreuses guerres opposant les Sassanides face aux Romains, a conseillé que lorsqu'on était confronté à un grand nombre de cavaliers ennemis comme ceux que possédaient les Juifs confédérés et les Mecquois, une bonne stratégie était de creuser une tranchée défensive. Il a été décidé de poursuivre cette stratégie <ref>Martin Lings Muhammad: His Life Based on the Earliest Sources Inner Traditions 2006, pages 222-223</ref>. Les Banu Qurayza n’ont pas fourni d'hommes pour aider, mais ont donné des outils de retranchement et la stratégie des Musulmans a reposé sur les Banu Qurayza, dont le fort se trouvait à l'arrière des défenses Musulmanes, ne rompant pas leur alliance avec Muhammad et ne se joignant pas aux confédérés. La stratégie de la tranchée a fonctionné pour remporter la bataille contre les Mecquois et leurs alliés, et les confédérés ont été repoussés sans beaucoup de pertes pour les Musulmans, mais cela n’a pas mis fin aux combats.<br />
==Récit de la Sira==<br />
La série d'événements menant à la destruction des Banu Qurayza a commencé lors de la Bataille de la Tranchée. Incapables de briser les défenses des Musulmans Médinois, les Mecquois ont envoyé un émissaire de leurs alliés juifs, "l'ennemi d'Allah, Huyayy ibn Akhtab An-Nadri" <ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (traducteur), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh Oxford Universite Press 2005, p.453</ref>, aux Banu Qurayza dans le but de solliciter leur aide et de mettre fin à l'impasse en attaquant Muhammad et les musulmans à l'arrière de leurs défenses. Selon Ibn Ishaq, initialement, le chef des Banu Qurayza, Ka'b ibn Asad al-Qurayzi, n’a même pas permis à Huyayy ibn Akhtab d'entrer dans le camp, mais a été incité à le faire suite à l'accusation de Huyayy selon laquelle ibn Ka'b ne voulait pas partager sa nourriture. Ibn Ishaq ne précise pas comment il sait cela, mais il affirme que la négociation a échoué en raison de l'insistance des Qurayza pour que les Mecquois offrent des otages afin de garantir qu'ils ne quitteraient pas le champ de bataille tant que Muhammad ne serait pas vaincu (bien qu'ils ont effectivement quitté le champ sans avoir vaincu Muhammad). Selon Ibn Ishaq, les Banu Qurayza, après de nombreux "plaidoyers", ont seulement accepté de ne pas aider les Musulmans ni d’entraver ou de combattre les confédérés. Ibn Ishaq présente comme preuve de la perfidie des Banu Qurayza une chaîne d'Isnad de Yahya ibn ‘Abbaad ibn ‘Abdullah ibn Az-Zubayr avec une histoire selon laquelle une femme musulmane, Safiyah bint ‘AbdulMuttalib, qui a vu un éclaireur juif des Banu Qurayza reconnaître une fortification musulmane se préparer à une attaque. Elle en a informé le commandant du fort, Hassan, et lui a demandé de tuer l'éclaireur, et lorsqu'il a refusé, elle a pris un gourdin et est allé battre l'homme à mort<ref>Idem, 458</ref>. En dehors de cela, Ibn Ishaq ne présente aucune preuve que les Juifs des Banu Qurayza étaient de mèche avec les confédérés. Cependant, il relate qu'Allah a "semé la discorde" entre les confédérés et les Banu Qurayza, ce qui a conduit les Mecquois à battre en retraite sans avoir vaincu Muhammad ou a mené une attaque coordonnée contre les musulmans avec les Banu Qurayza.<ref>Idem, 459</ref><br />
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La Bataille de la Tranchée étant remportée, Muhammad et ses hommes ont déposé leurs armes et outils de retranchement pour rentrer chez eux. Cependant, selon la Sira, Allah avait d'autres plans. L'ange [[Jibreel (Angel Gabriel)|Jibril]] est apparu à Muhammad juste après qu'il ait déposé son arme et l’a informé que la bataille n'était pas encore terminée car il fallait s’occuper du cas des Juifs des Banu Qurayza en raison de leur trahison mentionnée ci-dessus. Muhammad a informé ses hommes qu'ils ne devaient pas faire la prière de Asr avant d'atteindre le camp des Banu Qurayza, ce qui signifiait qu'il voulait qu'ils s'y rendent rapidement. Les Musulmans ont assiégé le camp pendant des périodes de durées différentes selon la source (Ibn Ishaq affirme 25 jours avant que "Allah ne jette la terreur dans leurs cœurs"). Les Banu Qurayza ont reçu l’ordre de se rendre et d'accepter l'islam, ce qu'ils ont juré de ne jamais faire. Désespérés de leur situation, selon Ibn Ishaq, ils ont discuté de trois options : accepter l'islam, tuer leurs femmes et leurs enfants et se lancer dans une attaque de style banzaï contre les forces musulmanes numériquement supérieures (peut-être que les commentateurs modernes l’ont ajouté en émulation de leurs prédécesseurs religieux à Massada en Palestine), ou s’engager dans une attaque sournoise le jour du sabbat juif. Les Juifs des Banu Qurayza ont trouvé inacceptables les options proposées.<br />
<br />
Unable to come to a decision and under siege for weeks, the Banu Qurayzah asked to speak with Abu Lubaba, a man of the tribe of 'Aws, their allies. Abu Lubaba, when asked what the Banu Qurayzahshould do, advised them to surrender to the prophet, but at the same time raised his hand to his neck, indicating they would be slaughtered <ref>ibid, 462</ref>. After he left, he felt that his action in telling the Banu Qurayzah of their fate was a betrayal of the prophet, and he tied himself to a pillar to ask for Allah's forgiveness, an act that Muhammad approved of. Despite this warning, the Banu Qurayzah surrendered to the Muslims the following day <ref>ibid, 463</ref>.<br />
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The tribe of 'Aws, allies of the Banu Qurayzah from the time of [[jahilliyah]], asked for mercy for them from the prophet. The prophet, not wanting to cause dissension in his ranks (oaths and alliances of loyalty were very important in tribal Arab society, as in the absence of courts and established governments the only guaranty of security and justice which could be obtained was the promise of protection from allies in the case of murder, family feuds or war), entrusted the fate of the Banu Qurayzah to a trusted elder shaykh of the 'Aws, Sa‘d bin Mu‘adh, who had been mortally wounded during the battle and would in fact die a shortly after the slaughter of the Banu Qurayza. Once Sa'd bin Mu'adh had ascertained that both the Banu Qurayzah and the prophet would abide by his judgement, whatever it be, he gave it without hesitation: the men of the Banu Qurayzah were to be executed to the last, while the women and children should be sold into slavery. Sa'd bin Mu‘adh justified this decision as being from the Torah of the Jews itself. Ibn Ishaq does not cite the verse and chapter from the Bible but this is usually taken as a reference to the book of Deuteronomy 20:12-14:{{Quote|Deuteronomy 20:12-14|וְאִם לֹ֤א תַשְׁלִים֙ עִמָּ֔ךְ וְעָשְׂתָ֥ה עִמְּךָ֖ מִלְחָמָ֑ה וְצַרְתָּ֖ עָלֶֽיהָ וּנְתָנָ֛הּ יְהוָ֥ה אֱלֹהֶ֖יךָ בְּיָדֶ֑ךָ וְהִכִּיתָ֥ אֶת כָּל זְכוּרָ֖הּ לְפִי חָֽרֶב רַ֣ק הַ֠נָּשִׁים וְהַטַּ֨ף וְהַבְּהֵמָ֜ה וְכֹל֩ אֲשֶׁ֨ר יִהְיֶ֥ה בָעִ֛יר כָּל־ שְׁלָלָ֖הּ תָּבֹ֣ז לָ֑ךְ וְאָֽכַלְתָּ֙ אֶת שְׁלַ֣ל אֹיְבֶ֔יךָ אֲשֶׁ֥ר נָתַ֛ן יְהוָ֥ה אֱלֹהֶ֖יךָ לָֽךְ<br />
<br />
But if the city makes no peace with you, but makes war against you, then you shall besiege it; and when the Lord your God gives it into your hand you shall put all its males to the sword, but the women and the little ones, the cattle, and everything else in the city, all its spoil, you shall take as booty for yourselves; and you shall enjoy the spoil of your enemies, which the Lord your God has given you.}}<br />
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Although modern Muslims cite this verse in justification of Mu'adh's verdict, it should be noted that neither Jewish nor Christian tradition understands this verse as a blanket rule for warfare, but rather as a specific command to the Jews under the command of Joshua who were fighting the pagan peoples of the Holy Land. It has not, generally, been used by either religion to justify the sort of massacre that took place in Medina in other historical contexts.<br />
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The prisoners, thus condemned, were kept in the house or compound of a Muslim woman d. Al-Harith of the banu al-Najjaar tribe. In the morning they were marched out to a trench which had been dug in the city's market, and executed by decapitation <ref>ibid, 465</ref> . According to the sira of ibn Ishaq, one woman was amongst them. The other women and the children were given as sexual and labor slaves to the Muslims, with only boys who had not yet reached puberty being allowed to live. According to the sira, the haul of weapons and plunder was substantial, but Muhammad still sent some of the women and children to be sold in the Najd for more horses and weapons <ref>ibid, 466</ref>. Muhammad as was custom received his pick of the loot including his pick of the females, a beautiful Jewish named Rayhana whose husband was decapitated, and the rest went to all the rest of the Muslims, with a Muslim on horse receiving 3 times the spoils of a foot soldier <ref>ibid, 466</ref>.<br />
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==Tafsir Accounts==<br />
The famed [[tafsir|mufassir]] [[ibn Kathir]], drawing upon his own sources as well as many other classical commentators, in his commentary on sura 33 Al-Ahzab الأحزاب "The Confederates" reaffirms many of the pertinent details from the sira narrative. In particular, ibn Kathir reads into the Quran's denouncement of the [[people of the book]] the perfidious Jews of the tribe of Banu Qurayzah and their betrayal of the prophet:{{Quote|Tafsir of ibn Kathir Qur'an Surah 33<br />
<br />
|وَلِهَذَا قَالَ تَعَالَى: ﴿وَأَنزلَ الَّذِينَ ظَاهَرُوهُمْ﴾ أَيْ: عَاوَنُوا الْأَحْزَابَ وَسَاعَدُوهُمْ عَلَى حَرْبِ رَسُولِ اللَّهِ ﷺ ﴿مِنْ أَهْلِ الْكِتَابِ﴾ يَعْنِي: بَنِي قُرَيْظَةَ مِنَ الْيَهُودِ، مِنْ بَعْضِ أَسْبَاطِ بَنِي إِسْرَائِيلَ، كَانَ قَدْ نَزَلَ آبَاؤُهُمُ الْحِجَازَ قَدِيمًا، طَمَعًا فِي اتِّبَاعِ النَّبِيَّ الْأُمِّيَّ الذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ، ﴿فَلَمَّا جَاءَهُمْ مَا عَرَفُوا كَفَرُوا بِه﴾ [الْبَقَرَةِ: ٨٩] ، فَعَلَيْهِمْ لَعْنَةُ اللَّهِ.<br />
<br />
For thus the most-High said "Those how had backed them (the confederates) came down" meaning: they assisted the confederates and helped them to make war on the Apostle of God (sala allah 'aleyhi wasallam). "From the people of<br />
the book" that is to say the Banu Qurayza of the Jews, descendants of the sons of Israel, who had come down to the Hijaz in olden times, doing so (aiding the Meccans) greedily against the followers of the illiterate prophet (Muhammad) whom they found written about in the Torah and the Gospel "when he came to them they did not know him and disbelieved in him" (surah al-baqarah 89) }}He refers here to [[Surah]] 33:{{Quote|{{Quran-range|33|26|27}}| And He brought those of the People of the Scripture who supported them down from their strongholds, and cast panic into their hearts. Some ye slew and ye made captive some.<br />
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And He caused you to inherit their land and their houses and their wealth, and land ye have not trodden. Allah is Able to do all things }}ibn Kathir confirms that it was the angels themselves who implored Muhammad not to stop fighting:{{Quote|Tafisr of ibn Kathir on Qur'an Surah 33|2=وَرَجَعَ رَسُولُ اللَّهِ ﷺ إِلَى الْمَدِينَةِ مُؤَيَّدًا مَنْصُورًا، وَوَضَعَ النَّاسُ السِّلَاحَ. فَبَيْنَمَا رَسُولُ اللَّهِ ﷺ يَغْتَسِلُ(٤) مِنْ وَعْثَاءِ تِلْكَ الْمُرَابَطَةِ فِي بَيْتِ أُمِّ سَلَمَةَ <br />
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إِذْ تَبَدَّى لَهُ جِبْرِيلُ مُعْتَجِرًا بِعِمَامَةٍ مِنْ إِسْتَبْرَقٍ، عَلَى بَغْلَةٍ عَلَيْهَا قَطِيفَةٌ [مِنْ](٥) دِيبَاجٍ، فَقَالَ: أوضَعت السِّلَاحَ يَا رَسُولَ اللَّهِ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّ الْمَلَائِكَةَ لَمْ تَضَعْ أَسْلِحَتَهَا، وَهَذَا الْآنَ رُجُوعِي مِنْ طَلَبِ الْقَوْمِ. ثُمَّ قَالَ: إِنَّ اللَّهَ يَأْمُرُكَ أَنْ تَنْهَضَ إِلَى بَنِي قُرَيْظَةَ. وَفِي رِوَايَةٍ فَقَالَ لَهُ: عذيرَك مِنْ مُقَاتِلٍ، أَوَضَعْتُمُ السِّلَاحَ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّا لَمْ نَضَعْ أَسْلِحَتَنَا بَعْدُ، انْهَضْ إِلَى هَؤُلَاءِ. قَالَ: "أَيْنَ؟ ". قَالَ: بَنِي قُرَيْظَةَ، فَإِنَّ اللَّهَ أَمَرَنِي أَنْ أُزَلْزِلَ عَلَيْهِمْ. فَنَهَضَ رَسُولُ اللَّهِ ﷺ مِنْ فَوْرِهِ، وَأَمَرَ النَّاسَ بِالْمَسِيرِ إِلَى بَنِي قُرَيْظَةَ، وَكَانَتْ عَلَى أَمْيَالٍ مِنَ الْمَدِينَةِ، وَذَلِكَ بَعْدَ صَلَاةِ الظُّهْرِ، وَقَالَ: "لَا يُصَلِّيَنَّ أَحَدٌ مِنْكُمُ الْعَصْرَ إِلَّا فِي بَنِي قُرَيْظَةَ".<br />
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the Messenger of Allah returned to Al-Madinah in triumph and the people put down their weapons. While the Messenger of Allah was washing off the dust of battle in the house of Umm Salamah, may Allah be pleased with her, Jibril, upon him be peace, came to him wearing a turban of brocade, riding on a mule on which was a cloth of silk brocade. He said, "Have you put down your weapons, O Messenger of Allah" He said, "Yes" He said, "But the angels have not put down their weapons. I have just now come back from pursuing the people." Then he said: "Allah, may He be blessed and exalted, commands you to get up and go to Banu Quraiza. According to another report, "What a fighter you are! Have you put down your weapons" He said, "Yes". He said, "But we have not put down our weapons yet, get up and go to these people." He said: "Where?" He said, "Banu Quraiza, for Allah has commanded me to shake them." So the Messenger of Allah got up immediately, and commanded the people to march towards Banu Quraiza, who were a few miles from Al-Madinah. This was after Salat Az-Zuhr. He said, No one among you should pray `Asr except at Banu Quraiza.}}Thus in the view of ibn Kathir the fate of the Banu Qurayzah was the work of their own hand, a fate approved of and commanded by heaven itself. According to ibn Kathir, there fate was exactly what ibn Ishaq had described:{{Quote| Tafsir Ibn Kathir on Surah 33|2=فَقَالَ: إِنِّي أَحْكُمُ أَنْ تُقْتَلَ مُقَاتلتهم، وتُسبْى ذُرِّيَّتُهُمْ وَأَمْوَالُهُمْ. فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: "لَقَدْ حَكَمْتَ بِحُكْمِ اللَّهِ مِنْ فَوْقِ سَبْعَةِ أَرْقِعَةٍ"(٨) . وَفِي رِوَايَةٍ: "لَقَدْ حكمتَ بِحُكْمِ المَلك". ثُمَّ أَمْرَ رَسُولِ اللَّهِ ﷺ بِالْأَخَادِيدِ فَخُدّت فِي الْأَرْضِ، وَجِيءَ بِهِمْ مُكْتَفِينَ، فَضَرَبَ أَعْنَاقَهُمْ، وَكَانُوا مَا بَيْنَ السَّبْعِمِائَةِ إِلَى الثَّمَانِمِائَةِ، وَسَبَى مَنْ لَمْ يُنبت مِنْهُمْ مَعَ النِّسَاءِ وَأَمْوَالِهِمْ(٩)<br />
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Then he (Sa'ad) said: My judgement is that their fighting-age men be killed, and their families and wealth be taken as booty. The prophet (sala allah 'aleyhi wasallam) said "You have judged with the judgement of Allah above the seven heavens." In another narration: "You have judged with the judgement of the King (Allah)." Then the Messenger of Allah commanded that ditches should be dug, so they were dug in the earth, and they were brought tied by their shoulders, and were beheaded. There were between seven hundred and eight hundred of them. The children who had not yet reached adolescence and the women were taken prisoner, and their wealth was seized.}}<br />
==Accounts in Hadiths==<br />
The hadith of Bukhari provide witness for the incidents described by Ishaq. Bukhari confirms that it was the angels who decree that the war be carried to the Banu Qurayza:{{Quote| {{Bukhari|4|52|68}}| Narrated 'Aisha: 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 Banu Qurayza. So Allah's Apostle went out towards them.}}Similiarly, he confirms that it is was Sa'ad who condemned them to their fate:{{Quote| {{Bukhari|5|58|148}}| Narrated Abu Said Al-Khudri: Some people (i.e. the Jews of Bani bin Quraiza) agreed to accept the verdict of Sad bin Muadh so the Prophet sent for him (i.e. Sad bin Muadh). He came riding a donkey, and when he approached the Mosque, the Prophet ﷺ said, "Get up for the best amongst you." or said, "Get up for your chief." Then the Prophet ﷺ said, "O Sad! These people have agreed to accept your verdict." Sad said, "I judge that their warriors should be killed and their children and women should be taken as captives." The Prophet ﷺ said, "You have given a judgment similar to Allah's Judgment (or the King's judgment)."}}Incidentally, Bukhari mentions that even though ibn Sa'd was called upon to provide a fair judgement to the Banu Qurayzahas a former ally, in fact he went to his death, caused by wounds suffered during the battle of the trench, wishing for death to the infidels:{{Quote| {{Bukhari|5|59|448}}| Sa`d was wounded on the day of Khandaq (i.e. Trench) when a man from Quraish, called Hibban bin Al-`Araqa hit him (with an arrow). The man was Hibban bin Qais from (the tribe of) Bani Mais bin 'Amir bin Lu'ai who shot an arrow at Sa`d's medial arm vein (or main artery of the arm). The Prophet (ﷺ) pitched a tent (for Sa`d) in the Mosque so that he might be near to the Prophet (ﷺ) to visit. When the Prophet returned from the (battle) of Al-Khandaq (i.e. Trench) and laid down his arms and took a bath Gabriel came to him while he (i.e. Gabriel) was shaking the dust off his head, and said, "You have laid down the arms?" By Allah, I have not laid them down. Go out to them (to attack them)." The Prophet (ﷺ) said, "Where?" Gabriel pointed towards Bani Quraiza. So Allah's Messenger (ﷺ) went to them (i.e. Banu Quraiza) (i.e. besieged them). They then surrendered to the Prophet's judgment but he directed them to Sa`d to give his verdict concerning them. Sa`d said, "I give my judgment that their warriors should be killed, their women and children should be taken as captives, and their properties distributed." Narrated Hisham: My father informed me that `Aisha said, "Sa`d said, "O Allah! You know that there is nothing more beloved to me than to fight in Your Cause against those who disbelieved Your Apostle and turned him out (of Mecca). O Allah! I think you have put to an end the fight between us and them (i.e. Quraish infidels). And if there still remains any fight with the Quraish (infidels), then keep me alive till I fight against them for Your Sake. But if you have brought the war to an end, then let this wound burst and cause my death thereby.' So blood gushed from the wound. There was a tent in the Mosque belonging to Banu Ghifar who were surprised by the blood flowing towards them. They said, 'O people of the tent! What is this thing which is coming to us from your side?' Behold! Blood was flowing profusely out of Sa`d's wound. Sa`d then died because of that."}}Bukhari also mentions the fate of the Banu Qurayza, carried out in accordance with Sa'd's judgement:{{Quote|{{bukhari|5|59|362}}, See Also: {{muslim|19|4364}}|Narrated Abd-Allah ibn Umar: Banu Nadir and Banu Qurayza 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 Banu Qaynuqa, the tribe of Abdullah bin Salam and the Jews of Bani Haritha and all the other Jews of Medina. }}Sunan Abi Dawud tells us exactly how it was determined, whether a male youth would be spared, based on whether he had had reached puberty or not:{{Quote| {{Abudawud|38|4390}}| Narrated Atiyyah al-Qurazi:<br />
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I was among the captives of Banu Qurayza. 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.}}<br />
==Modern Views and Perspectives==<br />
<center><youtube>UZE1N56fswY</youtube></center>In the clip above Muslim scholar Yasir Qadhi, well respected for his degrees from the Islamic University of Medina as well as from Yale, makes the argument that Muhammad was dealing with treachery and he had taken the maximum punitive actions against it. Qadhi argues that the prophet was justified in every step and showed as much restraint as necessary, being motivated purely by concerns on statecraft and practicality, not by malice. As he says, it is possible to accuse the prophet of being "harsh" but not of acting with malice towards the Banu Qurayzahor the Jews in general, as this would not be "academically valid."<br />
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Ibn Ishaq makes the same point:{{Quote| Ibn Ishaq: 683 | Then Abu Sufyan said: “O Quraish, we are not in a permanent camp; the horses and camels are dying; the Banu Qurayza have broken their word to us and we have heard disquieting reports of them. You can see the violence of the wind which leaves us neither cooking-pots, or fire, nor tents to count on. Be off, for I am going” }}Yasir Qadhi states that the punishment was "harsh" and yet it is sometimes necessary to be harsh. Yaqeen institute scholar Abu Amina Elias (Justin Parrott) makes the cases that killing the "fighting men" prisoners of the Banu Qurayzahwas an "act of self-defense" on the part of the Muslim community and cites Deuteronomy 20:12-14 to justify the actions of the Muslims, agreeing with ibn Ishaq that Sa'd was judging the Jews by their own law. He also claims that the prophet only sent his men their with arms to "defend themselves" and that the women and children of the Banu Qurayzahwere taken "into captivity" for their protection since all of their men folk had bee slaughtered <ref>"Did the Prophet commit genocide against Jews?" Faith in Allah There is no god but Allah and Muhammad is his messenger https://abuaminaelias.com/prophet-genocide-banu-qurayza/ April 8, 2013</ref>. Karen Armstrong, in her book A Short History of Islam, likewise claims "The struggle did not indicate any hostility towards Jews in general, but only towards the three rebel tribes. The Quran continued to revere Jewish prophets and to urge Muslims to respect the People of the Book."<ref>Islam:A Short History Karen Armstrong Modern Library 2002</ref><br />
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These arguments are all echoes of the original arguments found in the material above. Ibn Ishaq claims that the Jews of Banu Qurayzahposed a threat to the Muslims via their betrayal and does portray Muhammad as hesitating to decide their fate. ibn Ishaq even recounts of how "harsh" the punishment was:{{Quote|{{citation|page=462 (paragraph: 686)|trans_title=The Life of Muhammad|title=Sirat Rasul Allah|author1=Ibn Ishaq|author2=Ibn Hisham|author3=al-Tabari|editor=A. Guillaume|year=1955|publisher=Oxford UP|ISBN=0196360331|location=Karachi|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n381/mode/2up}}|Apostle sent him (Abu Lubaba) to them (Banu Quraiza), and when they saw him they got up to meet him. The women and children went up to him weeping in his face, and he felt sorry for them. They said, ‘Oh Abu Lubaba, do you think that we should submit to Muhammad's judgement? He said ‘yes' and pointed with his hand to his throat signifying slaughter.}}Yet critics of these pro-Islam viewpoints have pointed out that the verse cited by modern Muslims from Deuteronomy to justify the extermination of the Banu Qurayzahyet in fact this is not how the verse has been viewed in traditional Christian or especially Jewish scholarship. According to Jewish doctrine, these verses were revealed to him before the Israelites entered the Holy Land, specifically instructing them on how to deal with the people living there <ref>"Muhammad’s atrocity against the Qurayza Jews" James M. Arlandson Answering Islam https://www.answering-islam.org/Authors/Arlandson/qurayza_jews.htm</ref>. Morever, the claim that there was no apparent animus towards the Jews of Banu Qurayzahon the part of Muhammad is contradicted by ibn Ishaq's account:{{Quote|Ibn Ishaq: 684 | "When the apostle approached their forts he (Muhammad) said: "You brothers of monkeys.., has god disgraced you and brought his vengeance upon you?"<br />
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Banu Qurayza replied: "O Abul Qasim (Muhammad), you are not a barbarous person" }}In mocking them as apes, Muhammad is here echoing the Qur'an, which claims that (some) Jews were turned into apes for violating the sabbath (Qur'an 50:60).<br />
Jewish anti-jihad scholar Andrew Bostrom points out that Muhammad took one of the most beautiful Jewish women of the Banu Qurayza, Rayhanah, as his wife and that the Muslims benefited handsomely from the destruction of this tribe, so self-defense was clearly not the only concern. <ref>"Muhammad, the Qurayza Massacre, and PBS" Andrew Bostom The Legacy of Jihad 10 June 2012, Archived https://www.webcitation.org/query?url=http://www.andrewbostom.org/loj//content/view/38/27/&date=2012-06-10</ref>. Abu Amina Elias's view that the Muslims took such women and children as Rayhana captive simply for their protection also cannot be true, as ibn Ishaq recounts that some of them were taken to the far-off region of the Najd to be sold for weapons and horses. Yasir Qadhi himself points out that the Banu Qurayzahwere offered freedom to live on were they to accept Islam, and according to the sira only their hard, petulant hearts which rejected Muhammad despite knowing he was a prophet of the Lord prevented them from allowing themselves to be saved by conversion to Islam. So clearly, at least in the eyes of the sirah, their Jewish religion did, in fact, have something to do with the pitilessness with which Muhammad dealt with them, going against Qadhi's point that the prophet acted without malice or religious animus according to the sources we have. Bukhari also mentions that the prophet commanded his men to abuse the Banu Qurayzahwith poetry, which was in ancient Arab times one of the premier ways of promoting enmity with an enemy (Muhammad ordered poets who did this to him to be killed):{{Quote| {{Bukhari|5|59|449}}|Narrated Al-Bara: "On the day of Qurayza’s (besiege), Allah's Apostle said to Hassan bin Thabit, 'Abuse them (with your poems), and Gabriel is with you" }}<br />
==Problems with the Traditional Narrative==<br />
The narrative of the Banu Qurayzahis an accepted part of Islamic law, and multiple Islamic jurists have cited it, including when ruling that certain populations of Jews and other non-believers be massacred. As such there is no question amongst orthodox Muslims that it happened <ref>"Extended Interview: The legacy of Islamic Antisemetism" Andrew Bostom andrewbostom.org 13 June 2008</ref>. Yet the historiography of the subject is not without its own problems.<br />
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Within the Islamic tradition, ibn Ishaq was frequently criticized for giving too much weight to Jewish stories and being biased in general in his retellings of certain events. Malik ibn Anas accusses ibn Ishaq of being a "liar" for listening to "Jewish stories" <ref>"New Light on the Story of Banu Qurayza and the Jews of Medina", W.N Arafat 2001 p. 100-107</ref>.<br />
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Modern scholarship has cast much more serious doubts on the scholarship of Islamic scholars working in the 8th century (2nd Islamic century) such as ibn Ishaq. As Fred Donner points out, one of the earliest documents we have from the nascent proto-Islamic movement is the ''Constitution of Medina'' صحيفة مدينة also known as the Ummah Document or صحيفة الأمة. This remarkable document, preserved by the Islamic historian [[Al-Tabari]], lays out a compact for the "believers" of Medina, an "ummah" or national community that includes the Jews as "believers" on the same level as the Arab believers. Fred Donner believes this document actually points to an early, occulted history of Islam in which Arab monotheists joined with Jews into one "ummah" under the command of Muhammad. Troublingly for the historical narrative, this document makes mention of many different Jewish tribes, but the main 3 tribes of the sira, the Banu Qurayza, the Banu Qaynuqaa', and the Banu Nadir are conspicuously absent. It is in fact the absence of these tribes which convinces scholars that the document must be very old despite being preserved only in the 9th-century works of Tabari, since a younger document would presumably would have been changed to agree with the established historical narrative. Donner mentions that many early 7th century mosques do not include the qibla facing towards Mecca, and concludes that this story of the massacre of the Banu Qurayzahmay have been invented or embellished in order to explain a much later break between the Jewish and Muslim communities <ref>Muhammad and the Believers: At the Orgins of Islam, Fred Donner, Harvard University Press 2010, p. 72-73</ref>.<br />
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Patricia Cronner and Michael Cook in their groundbreaking work ''Hagarism'' likewise report on an Armenian historian writing in the 7th century known as pseudo-Sabeous. This historian imputes the Arab invasions to a confederation of Jews and Arabs led by Muhammad himself, contradicting the Islamic narrative that Muhammad died before the invasion of Palestine and the Middle East. Pseudo-Sebeos likewise imputes to the Arabs and Jews a shared monotheism and brotherhood through their ancestry to Abraham and his wife Hagar <ref>Hagarism: Making of the Islamic World, Patricia Crone and Michael Cook, Cambridge University Press 1977, p. 6-8</ref>. If this account is to be believed, there could not have been any great massacre of the Jews by Muhammad as we has working with them when he invaded Palestine. Stephen Shoemaker in his work ''The Death of a Prophet'' adds further evidence to thesis of Crone and Cook, marshaling evidence from a wide variety of sources, almost all of which predate the first Islamic sources, that Muhammad himself was actually the leader of the believers when they entered Palestine and he died only after its conquest. In particular he calls attention to a Jewish apocalypse from the 7th century, the Secrets of Rabbi ben Shim'on, which seems to paint Muhammad as the redeemer of the Jews from the oppression of the Romans in the Holy Land. If this is to be believed, and this source predates every Islamic source we have, the massacre of the Banu Qurayzahcould not have taken place, since Muhammad, the leader of the invasion of Palestine, was seen as a savior of the Jewish people <ref>The Death of a Prophet, Stephen Shoemaker, University of Pennsylvania Press 2012, p. 27-33</ref>. This would seem to indicate that the break between the Muslims and the Jews took place after his death, and would indicate that stories such as the massacre of the Banu Qurayzahwere fabricated in order to "back date" the break with the Jews to the prophet's own lifetime.<br />
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==See Also==<br />
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*[[List of Killings Ordered or Supported by Muhammad]]<br />
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==External Links==<br />
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*[http://www.answering-islam.org/Muhammad/Jews/BQurayza/index.html What really happened to the Banu] ''- Collection of articles from Answering Islam''<br />
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*[https://www.call-to-monotheism.com/rebuttal_to_answering_islam_s_article__the_bani_quraytha_jews__traitors_or_betrayed_ Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?] - ''Muslim Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?"''<br />
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*[{{Reference archive|1=http://www.andrewbostom.org/loj//content/view/38/27/|2=2012-06-10}} Muhammad, the QurayzahMassacre, and PBS] ''- Andrew G. Bostom, FrontPageMagazine''<br />
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*[{{Reference archive|1=http://www.americanthinker.com/2006/02/muhammad_and_massacre_of_the_q.html|2=2012-06-10}} Muhammad and Massacre of the QurayzahJews] ''- James Arlandson, American Thinker''<br />
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*[{{Reference archive|1=http://www.kister.huji.ac.il/sites/default/files/banu_qurayza.pdf|2=2012-06-10}} Massacre of the Banū Qurayẓa: A Re-Examination of a Tradition] ''- M. J. Kister, Jerusalem Studies in Arabic and Islam 8 (1986): 61-96''<br />
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==References==<br />
{{reflist}}<br />
[[Category:Muhammad]]<br />
[[Category:People of the Book]]<br />
[[Category:Jihad]]<br />
[[Category:Islamic History]]<br />
[[Category:Sirah]]<br />
[[Category:Sacred history]]</div>SOShttps://wikiislamica.net/index.php?title=Le_Massacre_des_Banu_Qurayza&diff=137957Le Massacre des Banu Qurayza2024-02-29T19:14:02Z<p>SOS: /* Récit de la Sira */</p>
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{{QualityScore|Lead=4|Structure=4|Content=4|Language=4|References=4}}[[File:Banu qurayza massacre.jpg|175px|right|thumb|Detail from miniature painting: ''The Prophet, Ali, and the Companions at the Massacre of the Prisoners of the Jewish Tribe of Beni Qurayza'', illustration of a 19th century text by Muhammad Rafi Bazil.]]Selon les sources islamiques traditionnelles, en 627 après J.-C., à la suite de la [[Bataille de la Tranchée]] et de la trahison des Musulmans par la tribu juive des Banu Qurayza, les Musulmans, sous le commandement militaire direct du prophète [[Muhammad]], ont assiégé le camp des Banu Qurayza. Après un siège d'environ 2 semaines, selon les sources, les Juifs des Banu Qurayza se sont rendus et ont confié leur sort à un intermédiaire de confiance des Musulmans de la tribu des 'Aws, Sa'd ibn Mu'adh. Cependant, Sa'd ibn Mu'adh, affirmant suivre la loi de la Torah elle-même, a conseillé à Muhammad de massacrer les hommes de la tribu et de vendre les femmes et les enfants comme esclaves. Muhammad a suivi ce conseil et, par conséquent, entre 400 et 900 prisonniers de la tribu, incluant des enfants montrant des signes de puberté, ont été abattus, beaucoup devant leur famille, et le reste de la tribu a été vendu en esclavage. L'événement est bien attesté dans la tradition historique islamique et a servi de base à de multiples décisions tout au long de l'histoire concernant le traitement des non-Musulmans capturés par les forces militaires Musulmanes.<br />
==Contexte==<br />
Selon ibn Ishaq, les raids agressifs constants et la propension à la guerre de Muhammad avaient poussé les Mecquois, en alliance avec les tribus juives que Muhammad avait expulsées de Yathrib et la tribu arabe du nord, les Ghatafan, à mettre fin à ce prédicateur et à son mouvement une fois pour toutes. Les trois tribus juives originelles de Médine, les Banu Nadir, les Banu Qaynuqa et les Banu Qurayza, avaient vu leur nombre diminuer à une seule car Muhammad avait expulsé les Banu Nadir et les Banu Qaynuqa de Médine pour des prétextes différents. Pendant ce temps, leurs biens, y compris leurs précieux palmiers, avaient été saisis par Muhammad et les Musulmans. Avec les Mecquois et les Ghatafan, les tribus juives exilées de Médine avaient formé une alliance et rassemblé une armée dont les effectifs sont donnés dans la Sira comme étant d'environ 10 000 hommes, dont plus de 600 cavaliers montés, contre très peu de cavalerie pour les Musulmans, et 7 000 hommes plus puissants que l'armée qui avait vaincu Muhammad et les Musulmans à Uhud. A cette époque, Muhammad ne pouvait compter que sur une force d'environ 3 000 hommes. Muhammad a reçu la nouvelle de leur avance et a commencé à prendre des dispositions. Un compagnon perse du prophète nommé Salman, apparemment un vétéran des nombreuses guerres opposant les Sassanides face aux Romains, a conseillé que lorsqu'on était confronté à un grand nombre de cavaliers ennemis comme ceux que possédaient les Juifs confédérés et les Mecquois, une bonne stratégie était de creuser une tranchée défensive. Il a été décidé de poursuivre cette stratégie <ref>Martin Lings Muhammad: His Life Based on the Earliest Sources Inner Traditions 2006, pages 222-223</ref>. Les Banu Qurayza n’ont pas fourni d'hommes pour aider, mais ont donné des outils de retranchement et la stratégie des Musulmans a reposé sur les Banu Qurayza, dont le fort se trouvait à l'arrière des défenses Musulmanes, ne rompant pas leur alliance avec Muhammad et ne se joignant pas aux confédérés. La stratégie de la tranchée a fonctionné pour remporter la bataille contre les Mecquois et leurs alliés, et les confédérés ont été repoussés sans beaucoup de pertes pour les Musulmans, mais cela n’a pas mis fin aux combats.<br />
==Récit de la Sira==<br />
La série d'événements menant à la destruction des Banu Qurayza a commencé lors de la Bataille de la Tranchée. Incapables de briser les défenses des Musulmans Médinois, les Mecquois ont envoyé un émissaire de leurs alliés juifs, "l'ennemi d'Allah, Huyayy ibn Akhtab An-Nadri" <ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (traducteur), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh Oxford Universite Press 2005, p.453</ref>, aux Banu Qurayza dans le but de solliciter leur aide et de mettre fin à l'impasse en attaquant Muhammad et les musulmans à l'arrière de leurs défenses. Selon Ibn Ishaq, initialement, le chef des Banu Qurayza, Ka'b ibn Asad al-Qurayzi, n’a même pas permis à Huyayy ibn Akhtab d'entrer dans le camp, mais a été incité à le faire suite à l'accusation de Huyayy selon laquelle ibn Ka'b ne voulait pas partager sa nourriture. Ibn Ishaq ne précise pas comment il sait cela, mais il affirme que la négociation a échoué en raison de l'insistance des Qurayza pour que les Mecquois offrent des otages afin de garantir qu'ils ne quitteraient pas le champ de bataille tant que Muhammad ne serait pas vaincu (bien qu'ils ont effectivement quitté le champ sans avoir vaincu Muhammad). Selon Ibn Ishaq, les Banu Qurayza, après de nombreux "plaidoyers", ont seulement accepté de ne pas aider les Musulmans ni d’entraver ou de combattre les confédérés. Ibn Ishaq présente comme preuve de la perfidie des Banu Qurayza une chaîne d'Isnad de Yahya ibn ‘Abbaad ibn ‘Abdullah ibn Az-Zubayr avec une histoire selon laquelle une femme musulmane, Safiyah bint ‘AbdulMuttalib, qui a vu un éclaireur juif des Banu Qurayza reconnaître une fortification musulmane se préparer à une attaque. Elle en a informé le commandant du fort, Hassan, et lui a demandé de tuer l'éclaireur, et lorsqu'il a refusé, elle a pris un gourdin et est allé battre l'homme à mort<ref>Idem, 458</ref>. En dehors de cela, Ibn Ishaq ne présente aucune preuve que les Juifs des Banu Qurayza étaient de mèche avec les confédérés. Cependant, il relate qu'Allah a "semé la discorde" entre les confédérés et les Banu Qurayza, ce qui a conduit les Mecquois à battre en retraite sans avoir vaincu Muhammad ou a mené une attaque coordonnée contre les musulmans avec les Banu Qurayza.<ref>Idem, 459</ref><br />
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La Bataille de la Tranchée étant remportée, Muhammad et ses hommes ont déposé leurs armes et outils de retranchement pour rentrer chez eux. Cependant, selon la Sira, Allah avait d'autres plans. L'ange [[Jibreel (Angel Gabriel)|Jibril]] est apparu à Muhammad juste après qu'il ait déposé son arme et l’a informé que la bataille n'était pas encore terminée car il fallait s’occuper du cas des Juifs des Banu Qurayza en raison de leur trahison mentionnée ci-dessus. Muhammad a informé ses hommes qu'ils ne devaient pas faire la prière de Asr avant d'atteindre le camp des Banu Qurayza, ce qui signifiait qu'il voulait qu'ils s'y rendent rapidement. Les Musulmans ont assiégé le camp pendant des périodes de durées différentes selon la source (Ibn Ishaq affirme 25 jours avant que "Allah ne jette la terreur dans leurs cœurs"). Les Banu Qurayzah ont reçu l’ordre de se rendre et d'accepter l'islam, ce qu'ils ont juré de ne jamais faire. Désespérés de leur situation, selon Ibn Ishaq, ils ont discuté de trois options : accepter l'islam, tuer leurs femmes et leurs enfants et se lancer dans une attaque de style banzaï contre les forces musulmanes numériquement supérieures (peut-être que les commentateurs modernes l’ont ajouté en émulation de leurs prédécesseurs religieux à Massada en Palestine), ou s’engager dans une attaque sournoise le jour du sabbat juif. Les Juifs des Banu Qurayza ont trouvé inacceptables les options proposées.<br />
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Unable to come to a decision and under siege for weeks, the Banu Qurayzah asked to speak with Abu Lubaba, a man of the tribe of 'Aws, their allies. Abu Lubaba, when asked what the Banu Qurayzahshould do, advised them to surrender to the prophet, but at the same time raised his hand to his neck, indicating they would be slaughtered <ref>ibid, 462</ref>. After he left, he felt that his action in telling the Banu Qurayzah of their fate was a betrayal of the prophet, and he tied himself to a pillar to ask for Allah's forgiveness, an act that Muhammad approved of. Despite this warning, the Banu Qurayzah surrendered to the Muslims the following day <ref>ibid, 463</ref>.<br />
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The tribe of 'Aws, allies of the Banu Qurayzah from the time of [[jahilliyah]], asked for mercy for them from the prophet. The prophet, not wanting to cause dissension in his ranks (oaths and alliances of loyalty were very important in tribal Arab society, as in the absence of courts and established governments the only guaranty of security and justice which could be obtained was the promise of protection from allies in the case of murder, family feuds or war), entrusted the fate of the Banu Qurayzah to a trusted elder shaykh of the 'Aws, Sa‘d bin Mu‘adh, who had been mortally wounded during the battle and would in fact die a shortly after the slaughter of the Banu Qurayza. Once Sa'd bin Mu'adh had ascertained that both the Banu Qurayzah and the prophet would abide by his judgement, whatever it be, he gave it without hesitation: the men of the Banu Qurayzah were to be executed to the last, while the women and children should be sold into slavery. Sa'd bin Mu‘adh justified this decision as being from the Torah of the Jews itself. Ibn Ishaq does not cite the verse and chapter from the Bible but this is usually taken as a reference to the book of Deuteronomy 20:12-14:{{Quote|Deuteronomy 20:12-14|וְאִם לֹ֤א תַשְׁלִים֙ עִמָּ֔ךְ וְעָשְׂתָ֥ה עִמְּךָ֖ מִלְחָמָ֑ה וְצַרְתָּ֖ עָלֶֽיהָ וּנְתָנָ֛הּ יְהוָ֥ה אֱלֹהֶ֖יךָ בְּיָדֶ֑ךָ וְהִכִּיתָ֥ אֶת כָּל זְכוּרָ֖הּ לְפִי חָֽרֶב רַ֣ק הַ֠נָּשִׁים וְהַטַּ֨ף וְהַבְּהֵמָ֜ה וְכֹל֩ אֲשֶׁ֨ר יִהְיֶ֥ה בָעִ֛יר כָּל־ שְׁלָלָ֖הּ תָּבֹ֣ז לָ֑ךְ וְאָֽכַלְתָּ֙ אֶת שְׁלַ֣ל אֹיְבֶ֔יךָ אֲשֶׁ֥ר נָתַ֛ן יְהוָ֥ה אֱלֹהֶ֖יךָ לָֽךְ<br />
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But if the city makes no peace with you, but makes war against you, then you shall besiege it; and when the Lord your God gives it into your hand you shall put all its males to the sword, but the women and the little ones, the cattle, and everything else in the city, all its spoil, you shall take as booty for yourselves; and you shall enjoy the spoil of your enemies, which the Lord your God has given you.}}<br />
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Although modern Muslims cite this verse in justification of Mu'adh's verdict, it should be noted that neither Jewish nor Christian tradition understands this verse as a blanket rule for warfare, but rather as a specific command to the Jews under the command of Joshua who were fighting the pagan peoples of the Holy Land. It has not, generally, been used by either religion to justify the sort of massacre that took place in Medina in other historical contexts.<br />
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The prisoners, thus condemned, were kept in the house or compound of a Muslim woman d. Al-Harith of the banu al-Najjaar tribe. In the morning they were marched out to a trench which had been dug in the city's market, and executed by decapitation <ref>ibid, 465</ref> . According to the sira of ibn Ishaq, one woman was amongst them. The other women and the children were given as sexual and labor slaves to the Muslims, with only boys who had not yet reached puberty being allowed to live. According to the sira, the haul of weapons and plunder was substantial, but Muhammad still sent some of the women and children to be sold in the Najd for more horses and weapons <ref>ibid, 466</ref>. Muhammad as was custom received his pick of the loot including his pick of the females, a beautiful Jewish named Rayhana whose husband was decapitated, and the rest went to all the rest of the Muslims, with a Muslim on horse receiving 3 times the spoils of a foot soldier <ref>ibid, 466</ref>.<br />
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==Tafsir Accounts==<br />
The famed [[tafsir|mufassir]] [[ibn Kathir]], drawing upon his own sources as well as many other classical commentators, in his commentary on sura 33 Al-Ahzab الأحزاب "The Confederates" reaffirms many of the pertinent details from the sira narrative. In particular, ibn Kathir reads into the Quran's denouncement of the [[people of the book]] the perfidious Jews of the tribe of Banu Qurayzah and their betrayal of the prophet:{{Quote|Tafsir of ibn Kathir Qur'an Surah 33<br />
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|وَلِهَذَا قَالَ تَعَالَى: ﴿وَأَنزلَ الَّذِينَ ظَاهَرُوهُمْ﴾ أَيْ: عَاوَنُوا الْأَحْزَابَ وَسَاعَدُوهُمْ عَلَى حَرْبِ رَسُولِ اللَّهِ ﷺ ﴿مِنْ أَهْلِ الْكِتَابِ﴾ يَعْنِي: بَنِي قُرَيْظَةَ مِنَ الْيَهُودِ، مِنْ بَعْضِ أَسْبَاطِ بَنِي إِسْرَائِيلَ، كَانَ قَدْ نَزَلَ آبَاؤُهُمُ الْحِجَازَ قَدِيمًا، طَمَعًا فِي اتِّبَاعِ النَّبِيَّ الْأُمِّيَّ الذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ، ﴿فَلَمَّا جَاءَهُمْ مَا عَرَفُوا كَفَرُوا بِه﴾ [الْبَقَرَةِ: ٨٩] ، فَعَلَيْهِمْ لَعْنَةُ اللَّهِ.<br />
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For thus the most-High said "Those how had backed them (the confederates) came down" meaning: they assisted the confederates and helped them to make war on the Apostle of God (sala allah 'aleyhi wasallam). "From the people of<br />
the book" that is to say the Banu Qurayza of the Jews, descendants of the sons of Israel, who had come down to the Hijaz in olden times, doing so (aiding the Meccans) greedily against the followers of the illiterate prophet (Muhammad) whom they found written about in the Torah and the Gospel "when he came to them they did not know him and disbelieved in him" (surah al-baqarah 89) }}He refers here to [[Surah]] 33:{{Quote|{{Quran-range|33|26|27}}| And He brought those of the People of the Scripture who supported them down from their strongholds, and cast panic into their hearts. Some ye slew and ye made captive some.<br />
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And He caused you to inherit their land and their houses and their wealth, and land ye have not trodden. Allah is Able to do all things }}ibn Kathir confirms that it was the angels themselves who implored Muhammad not to stop fighting:{{Quote|Tafisr of ibn Kathir on Qur'an Surah 33|2=وَرَجَعَ رَسُولُ اللَّهِ ﷺ إِلَى الْمَدِينَةِ مُؤَيَّدًا مَنْصُورًا، وَوَضَعَ النَّاسُ السِّلَاحَ. فَبَيْنَمَا رَسُولُ اللَّهِ ﷺ يَغْتَسِلُ(٤) مِنْ وَعْثَاءِ تِلْكَ الْمُرَابَطَةِ فِي بَيْتِ أُمِّ سَلَمَةَ <br />
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إِذْ تَبَدَّى لَهُ جِبْرِيلُ مُعْتَجِرًا بِعِمَامَةٍ مِنْ إِسْتَبْرَقٍ، عَلَى بَغْلَةٍ عَلَيْهَا قَطِيفَةٌ [مِنْ](٥) دِيبَاجٍ، فَقَالَ: أوضَعت السِّلَاحَ يَا رَسُولَ اللَّهِ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّ الْمَلَائِكَةَ لَمْ تَضَعْ أَسْلِحَتَهَا، وَهَذَا الْآنَ رُجُوعِي مِنْ طَلَبِ الْقَوْمِ. ثُمَّ قَالَ: إِنَّ اللَّهَ يَأْمُرُكَ أَنْ تَنْهَضَ إِلَى بَنِي قُرَيْظَةَ. وَفِي رِوَايَةٍ فَقَالَ لَهُ: عذيرَك مِنْ مُقَاتِلٍ، أَوَضَعْتُمُ السِّلَاحَ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّا لَمْ نَضَعْ أَسْلِحَتَنَا بَعْدُ، انْهَضْ إِلَى هَؤُلَاءِ. قَالَ: "أَيْنَ؟ ". قَالَ: بَنِي قُرَيْظَةَ، فَإِنَّ اللَّهَ أَمَرَنِي أَنْ أُزَلْزِلَ عَلَيْهِمْ. فَنَهَضَ رَسُولُ اللَّهِ ﷺ مِنْ فَوْرِهِ، وَأَمَرَ النَّاسَ بِالْمَسِيرِ إِلَى بَنِي قُرَيْظَةَ، وَكَانَتْ عَلَى أَمْيَالٍ مِنَ الْمَدِينَةِ، وَذَلِكَ بَعْدَ صَلَاةِ الظُّهْرِ، وَقَالَ: "لَا يُصَلِّيَنَّ أَحَدٌ مِنْكُمُ الْعَصْرَ إِلَّا فِي بَنِي قُرَيْظَةَ".<br />
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the Messenger of Allah returned to Al-Madinah in triumph and the people put down their weapons. While the Messenger of Allah was washing off the dust of battle in the house of Umm Salamah, may Allah be pleased with her, Jibril, upon him be peace, came to him wearing a turban of brocade, riding on a mule on which was a cloth of silk brocade. He said, "Have you put down your weapons, O Messenger of Allah" He said, "Yes" He said, "But the angels have not put down their weapons. I have just now come back from pursuing the people." Then he said: "Allah, may He be blessed and exalted, commands you to get up and go to Banu Quraiza. According to another report, "What a fighter you are! Have you put down your weapons" He said, "Yes". He said, "But we have not put down our weapons yet, get up and go to these people." He said: "Where?" He said, "Banu Quraiza, for Allah has commanded me to shake them." So the Messenger of Allah got up immediately, and commanded the people to march towards Banu Quraiza, who were a few miles from Al-Madinah. This was after Salat Az-Zuhr. He said, No one among you should pray `Asr except at Banu Quraiza.}}Thus in the view of ibn Kathir the fate of the Banu Qurayzah was the work of their own hand, a fate approved of and commanded by heaven itself. According to ibn Kathir, there fate was exactly what ibn Ishaq had described:{{Quote| Tafsir Ibn Kathir on Surah 33|2=فَقَالَ: إِنِّي أَحْكُمُ أَنْ تُقْتَلَ مُقَاتلتهم، وتُسبْى ذُرِّيَّتُهُمْ وَأَمْوَالُهُمْ. فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: "لَقَدْ حَكَمْتَ بِحُكْمِ اللَّهِ مِنْ فَوْقِ سَبْعَةِ أَرْقِعَةٍ"(٨) . وَفِي رِوَايَةٍ: "لَقَدْ حكمتَ بِحُكْمِ المَلك". ثُمَّ أَمْرَ رَسُولِ اللَّهِ ﷺ بِالْأَخَادِيدِ فَخُدّت فِي الْأَرْضِ، وَجِيءَ بِهِمْ مُكْتَفِينَ، فَضَرَبَ أَعْنَاقَهُمْ، وَكَانُوا مَا بَيْنَ السَّبْعِمِائَةِ إِلَى الثَّمَانِمِائَةِ، وَسَبَى مَنْ لَمْ يُنبت مِنْهُمْ مَعَ النِّسَاءِ وَأَمْوَالِهِمْ(٩)<br />
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Then he (Sa'ad) said: My judgement is that their fighting-age men be killed, and their families and wealth be taken as booty. The prophet (sala allah 'aleyhi wasallam) said "You have judged with the judgement of Allah above the seven heavens." In another narration: "You have judged with the judgement of the King (Allah)." Then the Messenger of Allah commanded that ditches should be dug, so they were dug in the earth, and they were brought tied by their shoulders, and were beheaded. There were between seven hundred and eight hundred of them. The children who had not yet reached adolescence and the women were taken prisoner, and their wealth was seized.}}<br />
==Accounts in Hadiths==<br />
The hadith of Bukhari provide witness for the incidents described by Ishaq. Bukhari confirms that it was the angels who decree that the war be carried to the Banu Qurayza:{{Quote| {{Bukhari|4|52|68}}| Narrated 'Aisha: 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 Banu Qurayza. So Allah's Apostle went out towards them.}}Similiarly, he confirms that it is was Sa'ad who condemned them to their fate:{{Quote| {{Bukhari|5|58|148}}| Narrated Abu Said Al-Khudri: Some people (i.e. the Jews of Bani bin Quraiza) agreed to accept the verdict of Sad bin Muadh so the Prophet sent for him (i.e. Sad bin Muadh). He came riding a donkey, and when he approached the Mosque, the Prophet ﷺ said, "Get up for the best amongst you." or said, "Get up for your chief." Then the Prophet ﷺ said, "O Sad! These people have agreed to accept your verdict." Sad said, "I judge that their warriors should be killed and their children and women should be taken as captives." The Prophet ﷺ said, "You have given a judgment similar to Allah's Judgment (or the King's judgment)."}}Incidentally, Bukhari mentions that even though ibn Sa'd was called upon to provide a fair judgement to the Banu Qurayzahas a former ally, in fact he went to his death, caused by wounds suffered during the battle of the trench, wishing for death to the infidels:{{Quote| {{Bukhari|5|59|448}}| Sa`d was wounded on the day of Khandaq (i.e. Trench) when a man from Quraish, called Hibban bin Al-`Araqa hit him (with an arrow). The man was Hibban bin Qais from (the tribe of) Bani Mais bin 'Amir bin Lu'ai who shot an arrow at Sa`d's medial arm vein (or main artery of the arm). The Prophet (ﷺ) pitched a tent (for Sa`d) in the Mosque so that he might be near to the Prophet (ﷺ) to visit. When the Prophet returned from the (battle) of Al-Khandaq (i.e. Trench) and laid down his arms and took a bath Gabriel came to him while he (i.e. Gabriel) was shaking the dust off his head, and said, "You have laid down the arms?" By Allah, I have not laid them down. Go out to them (to attack them)." The Prophet (ﷺ) said, "Where?" Gabriel pointed towards Bani Quraiza. So Allah's Messenger (ﷺ) went to them (i.e. Banu Quraiza) (i.e. besieged them). They then surrendered to the Prophet's judgment but he directed them to Sa`d to give his verdict concerning them. Sa`d said, "I give my judgment that their warriors should be killed, their women and children should be taken as captives, and their properties distributed." Narrated Hisham: My father informed me that `Aisha said, "Sa`d said, "O Allah! You know that there is nothing more beloved to me than to fight in Your Cause against those who disbelieved Your Apostle and turned him out (of Mecca). O Allah! I think you have put to an end the fight between us and them (i.e. Quraish infidels). And if there still remains any fight with the Quraish (infidels), then keep me alive till I fight against them for Your Sake. But if you have brought the war to an end, then let this wound burst and cause my death thereby.' So blood gushed from the wound. There was a tent in the Mosque belonging to Banu Ghifar who were surprised by the blood flowing towards them. They said, 'O people of the tent! What is this thing which is coming to us from your side?' Behold! Blood was flowing profusely out of Sa`d's wound. Sa`d then died because of that."}}Bukhari also mentions the fate of the Banu Qurayza, carried out in accordance with Sa'd's judgement:{{Quote|{{bukhari|5|59|362}}, See Also: {{muslim|19|4364}}|Narrated Abd-Allah ibn Umar: Banu Nadir and Banu Qurayza 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 Banu Qaynuqa, the tribe of Abdullah bin Salam and the Jews of Bani Haritha and all the other Jews of Medina. }}Sunan Abi Dawud tells us exactly how it was determined, whether a male youth would be spared, based on whether he had had reached puberty or not:{{Quote| {{Abudawud|38|4390}}| Narrated Atiyyah al-Qurazi:<br />
<br />
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I was among the captives of Banu Qurayza. 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.}}<br />
==Modern Views and Perspectives==<br />
<center><youtube>UZE1N56fswY</youtube></center>In the clip above Muslim scholar Yasir Qadhi, well respected for his degrees from the Islamic University of Medina as well as from Yale, makes the argument that Muhammad was dealing with treachery and he had taken the maximum punitive actions against it. Qadhi argues that the prophet was justified in every step and showed as much restraint as necessary, being motivated purely by concerns on statecraft and practicality, not by malice. As he says, it is possible to accuse the prophet of being "harsh" but not of acting with malice towards the Banu Qurayzahor the Jews in general, as this would not be "academically valid."<br />
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Ibn Ishaq makes the same point:{{Quote| Ibn Ishaq: 683 | Then Abu Sufyan said: “O Quraish, we are not in a permanent camp; the horses and camels are dying; the Banu Qurayza have broken their word to us and we have heard disquieting reports of them. You can see the violence of the wind which leaves us neither cooking-pots, or fire, nor tents to count on. Be off, for I am going” }}Yasir Qadhi states that the punishment was "harsh" and yet it is sometimes necessary to be harsh. Yaqeen institute scholar Abu Amina Elias (Justin Parrott) makes the cases that killing the "fighting men" prisoners of the Banu Qurayzahwas an "act of self-defense" on the part of the Muslim community and cites Deuteronomy 20:12-14 to justify the actions of the Muslims, agreeing with ibn Ishaq that Sa'd was judging the Jews by their own law. He also claims that the prophet only sent his men their with arms to "defend themselves" and that the women and children of the Banu Qurayzahwere taken "into captivity" for their protection since all of their men folk had bee slaughtered <ref>"Did the Prophet commit genocide against Jews?" Faith in Allah There is no god but Allah and Muhammad is his messenger https://abuaminaelias.com/prophet-genocide-banu-qurayza/ April 8, 2013</ref>. Karen Armstrong, in her book A Short History of Islam, likewise claims "The struggle did not indicate any hostility towards Jews in general, but only towards the three rebel tribes. The Quran continued to revere Jewish prophets and to urge Muslims to respect the People of the Book."<ref>Islam:A Short History Karen Armstrong Modern Library 2002</ref><br />
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These arguments are all echoes of the original arguments found in the material above. Ibn Ishaq claims that the Jews of Banu Qurayzahposed a threat to the Muslims via their betrayal and does portray Muhammad as hesitating to decide their fate. ibn Ishaq even recounts of how "harsh" the punishment was:{{Quote|{{citation|page=462 (paragraph: 686)|trans_title=The Life of Muhammad|title=Sirat Rasul Allah|author1=Ibn Ishaq|author2=Ibn Hisham|author3=al-Tabari|editor=A. Guillaume|year=1955|publisher=Oxford UP|ISBN=0196360331|location=Karachi|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n381/mode/2up}}|Apostle sent him (Abu Lubaba) to them (Banu Quraiza), and when they saw him they got up to meet him. The women and children went up to him weeping in his face, and he felt sorry for them. They said, ‘Oh Abu Lubaba, do you think that we should submit to Muhammad's judgement? He said ‘yes' and pointed with his hand to his throat signifying slaughter.}}Yet critics of these pro-Islam viewpoints have pointed out that the verse cited by modern Muslims from Deuteronomy to justify the extermination of the Banu Qurayzahyet in fact this is not how the verse has been viewed in traditional Christian or especially Jewish scholarship. According to Jewish doctrine, these verses were revealed to him before the Israelites entered the Holy Land, specifically instructing them on how to deal with the people living there <ref>"Muhammad’s atrocity against the Qurayza Jews" James M. Arlandson Answering Islam https://www.answering-islam.org/Authors/Arlandson/qurayza_jews.htm</ref>. Morever, the claim that there was no apparent animus towards the Jews of Banu Qurayzahon the part of Muhammad is contradicted by ibn Ishaq's account:{{Quote|Ibn Ishaq: 684 | "When the apostle approached their forts he (Muhammad) said: "You brothers of monkeys.., has god disgraced you and brought his vengeance upon you?"<br />
<br />
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Banu Qurayza replied: "O Abul Qasim (Muhammad), you are not a barbarous person" }}In mocking them as apes, Muhammad is here echoing the Qur'an, which claims that (some) Jews were turned into apes for violating the sabbath (Qur'an 50:60).<br />
Jewish anti-jihad scholar Andrew Bostrom points out that Muhammad took one of the most beautiful Jewish women of the Banu Qurayza, Rayhanah, as his wife and that the Muslims benefited handsomely from the destruction of this tribe, so self-defense was clearly not the only concern. <ref>"Muhammad, the Qurayza Massacre, and PBS" Andrew Bostom The Legacy of Jihad 10 June 2012, Archived https://www.webcitation.org/query?url=http://www.andrewbostom.org/loj//content/view/38/27/&date=2012-06-10</ref>. Abu Amina Elias's view that the Muslims took such women and children as Rayhana captive simply for their protection also cannot be true, as ibn Ishaq recounts that some of them were taken to the far-off region of the Najd to be sold for weapons and horses. Yasir Qadhi himself points out that the Banu Qurayzahwere offered freedom to live on were they to accept Islam, and according to the sira only their hard, petulant hearts which rejected Muhammad despite knowing he was a prophet of the Lord prevented them from allowing themselves to be saved by conversion to Islam. So clearly, at least in the eyes of the sirah, their Jewish religion did, in fact, have something to do with the pitilessness with which Muhammad dealt with them, going against Qadhi's point that the prophet acted without malice or religious animus according to the sources we have. Bukhari also mentions that the prophet commanded his men to abuse the Banu Qurayzahwith poetry, which was in ancient Arab times one of the premier ways of promoting enmity with an enemy (Muhammad ordered poets who did this to him to be killed):{{Quote| {{Bukhari|5|59|449}}|Narrated Al-Bara: "On the day of Qurayza’s (besiege), Allah's Apostle said to Hassan bin Thabit, 'Abuse them (with your poems), and Gabriel is with you" }}<br />
==Problems with the Traditional Narrative==<br />
The narrative of the Banu Qurayzahis an accepted part of Islamic law, and multiple Islamic jurists have cited it, including when ruling that certain populations of Jews and other non-believers be massacred. As such there is no question amongst orthodox Muslims that it happened <ref>"Extended Interview: The legacy of Islamic Antisemetism" Andrew Bostom andrewbostom.org 13 June 2008</ref>. Yet the historiography of the subject is not without its own problems.<br />
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Within the Islamic tradition, ibn Ishaq was frequently criticized for giving too much weight to Jewish stories and being biased in general in his retellings of certain events. Malik ibn Anas accusses ibn Ishaq of being a "liar" for listening to "Jewish stories" <ref>"New Light on the Story of Banu Qurayza and the Jews of Medina", W.N Arafat 2001 p. 100-107</ref>.<br />
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Modern scholarship has cast much more serious doubts on the scholarship of Islamic scholars working in the 8th century (2nd Islamic century) such as ibn Ishaq. As Fred Donner points out, one of the earliest documents we have from the nascent proto-Islamic movement is the ''Constitution of Medina'' صحيفة مدينة also known as the Ummah Document or صحيفة الأمة. This remarkable document, preserved by the Islamic historian [[Al-Tabari]], lays out a compact for the "believers" of Medina, an "ummah" or national community that includes the Jews as "believers" on the same level as the Arab believers. Fred Donner believes this document actually points to an early, occulted history of Islam in which Arab monotheists joined with Jews into one "ummah" under the command of Muhammad. Troublingly for the historical narrative, this document makes mention of many different Jewish tribes, but the main 3 tribes of the sira, the Banu Qurayza, the Banu Qaynuqaa', and the Banu Nadir are conspicuously absent. It is in fact the absence of these tribes which convinces scholars that the document must be very old despite being preserved only in the 9th-century works of Tabari, since a younger document would presumably would have been changed to agree with the established historical narrative. Donner mentions that many early 7th century mosques do not include the qibla facing towards Mecca, and concludes that this story of the massacre of the Banu Qurayzahmay have been invented or embellished in order to explain a much later break between the Jewish and Muslim communities <ref>Muhammad and the Believers: At the Orgins of Islam, Fred Donner, Harvard University Press 2010, p. 72-73</ref>.<br />
<br />
Patricia Cronner and Michael Cook in their groundbreaking work ''Hagarism'' likewise report on an Armenian historian writing in the 7th century known as pseudo-Sabeous. This historian imputes the Arab invasions to a confederation of Jews and Arabs led by Muhammad himself, contradicting the Islamic narrative that Muhammad died before the invasion of Palestine and the Middle East. Pseudo-Sebeos likewise imputes to the Arabs and Jews a shared monotheism and brotherhood through their ancestry to Abraham and his wife Hagar <ref>Hagarism: Making of the Islamic World, Patricia Crone and Michael Cook, Cambridge University Press 1977, p. 6-8</ref>. If this account is to be believed, there could not have been any great massacre of the Jews by Muhammad as we has working with them when he invaded Palestine. Stephen Shoemaker in his work ''The Death of a Prophet'' adds further evidence to thesis of Crone and Cook, marshaling evidence from a wide variety of sources, almost all of which predate the first Islamic sources, that Muhammad himself was actually the leader of the believers when they entered Palestine and he died only after its conquest. In particular he calls attention to a Jewish apocalypse from the 7th century, the Secrets of Rabbi ben Shim'on, which seems to paint Muhammad as the redeemer of the Jews from the oppression of the Romans in the Holy Land. If this is to be believed, and this source predates every Islamic source we have, the massacre of the Banu Qurayzahcould not have taken place, since Muhammad, the leader of the invasion of Palestine, was seen as a savior of the Jewish people <ref>The Death of a Prophet, Stephen Shoemaker, University of Pennsylvania Press 2012, p. 27-33</ref>. This would seem to indicate that the break between the Muslims and the Jews took place after his death, and would indicate that stories such as the massacre of the Banu Qurayzahwere fabricated in order to "back date" the break with the Jews to the prophet's own lifetime.<br />
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==See Also==<br />
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*[[List of Killings Ordered or Supported by Muhammad]]<br />
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==External Links==<br />
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*[http://www.answering-islam.org/Muhammad/Jews/BQurayza/index.html What really happened to the Banu] ''- Collection of articles from Answering Islam''<br />
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*[https://www.call-to-monotheism.com/rebuttal_to_answering_islam_s_article__the_bani_quraytha_jews__traitors_or_betrayed_ Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?] - ''Muslim Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?"''<br />
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*[{{Reference archive|1=http://www.andrewbostom.org/loj//content/view/38/27/|2=2012-06-10}} Muhammad, the QurayzahMassacre, and PBS] ''- Andrew G. Bostom, FrontPageMagazine''<br />
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*[{{Reference archive|1=http://www.americanthinker.com/2006/02/muhammad_and_massacre_of_the_q.html|2=2012-06-10}} Muhammad and Massacre of the QurayzahJews] ''- James Arlandson, American Thinker''<br />
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*[{{Reference archive|1=http://www.kister.huji.ac.il/sites/default/files/banu_qurayza.pdf|2=2012-06-10}} Massacre of the Banū Qurayẓa: A Re-Examination of a Tradition] ''- M. J. Kister, Jerusalem Studies in Arabic and Islam 8 (1986): 61-96''<br />
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==References==<br />
{{reflist}}<br />
[[Category:Muhammad]]<br />
[[Category:People of the Book]]<br />
[[Category:Jihad]]<br />
[[Category:Islamic History]]<br />
[[Category:Sirah]]<br />
[[Category:Sacred history]]</div>SOShttps://wikiislamica.net/index.php?title=Le_Massacre_des_Banu_Qurayza&diff=137956Le Massacre des Banu Qurayza2024-02-29T18:55:12Z<p>SOS: /* Récit de la Sira */</p>
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{{QualityScore|Lead=4|Structure=4|Content=4|Language=4|References=4}}[[File:Banu qurayza massacre.jpg|175px|right|thumb|Detail from miniature painting: ''The Prophet, Ali, and the Companions at the Massacre of the Prisoners of the Jewish Tribe of Beni Qurayza'', illustration of a 19th century text by Muhammad Rafi Bazil.]]Selon les sources islamiques traditionnelles, en 627 après J.-C., à la suite de la [[Bataille de la Tranchée]] et de la trahison des Musulmans par la tribu juive des Banu Qurayza, les Musulmans, sous le commandement militaire direct du prophète [[Muhammad]], ont assiégé le camp des Banu Qurayza. Après un siège d'environ 2 semaines, selon les sources, les Juifs des Banu Qurayza se sont rendus et ont confié leur sort à un intermédiaire de confiance des Musulmans de la tribu des 'Aws, Sa'd ibn Mu'adh. Cependant, Sa'd ibn Mu'adh, affirmant suivre la loi de la Torah elle-même, a conseillé à Muhammad de massacrer les hommes de la tribu et de vendre les femmes et les enfants comme esclaves. Muhammad a suivi ce conseil et, par conséquent, entre 400 et 900 prisonniers de la tribu, incluant des enfants montrant des signes de puberté, ont été abattus, beaucoup devant leur famille, et le reste de la tribu a été vendu en esclavage. L'événement est bien attesté dans la tradition historique islamique et a servi de base à de multiples décisions tout au long de l'histoire concernant le traitement des non-Musulmans capturés par les forces militaires Musulmanes.<br />
==Contexte==<br />
Selon ibn Ishaq, les raids agressifs constants et la propension à la guerre de Muhammad avaient poussé les Mecquois, en alliance avec les tribus juives que Muhammad avait expulsées de Yathrib et la tribu arabe du nord, les Ghatafan, à mettre fin à ce prédicateur et à son mouvement une fois pour toutes. Les trois tribus juives originelles de Médine, les Banu Nadir, les Banu Qaynuqa et les Banu Qurayza, avaient vu leur nombre diminuer à une seule car Muhammad avait expulsé les Banu Nadir et les Banu Qaynuqa de Médine pour des prétextes différents. Pendant ce temps, leurs biens, y compris leurs précieux palmiers, avaient été saisis par Muhammad et les Musulmans. Avec les Mecquois et les Ghatafan, les tribus juives exilées de Médine avaient formé une alliance et rassemblé une armée dont les effectifs sont donnés dans la Sira comme étant d'environ 10 000 hommes, dont plus de 600 cavaliers montés, contre très peu de cavalerie pour les Musulmans, et 7 000 hommes plus puissants que l'armée qui avait vaincu Muhammad et les Musulmans à Uhud. A cette époque, Muhammad ne pouvait compter que sur une force d'environ 3 000 hommes. Muhammad a reçu la nouvelle de leur avance et a commencé à prendre des dispositions. Un compagnon perse du prophète nommé Salman, apparemment un vétéran des nombreuses guerres opposant les Sassanides face aux Romains, a conseillé que lorsqu'on était confronté à un grand nombre de cavaliers ennemis comme ceux que possédaient les Juifs confédérés et les Mecquois, une bonne stratégie était de creuser une tranchée défensive. Il a été décidé de poursuivre cette stratégie <ref>Martin Lings Muhammad: His Life Based on the Earliest Sources Inner Traditions 2006, pages 222-223</ref>. Les Banu Qurayza n’ont pas fourni d'hommes pour aider, mais ont donné des outils de retranchement et la stratégie des Musulmans a reposé sur les Banu Qurayza, dont le fort se trouvait à l'arrière des défenses Musulmanes, ne rompant pas leur alliance avec Muhammad et ne se joignant pas aux confédérés. La stratégie de la tranchée a fonctionné pour remporter la bataille contre les Mecquois et leurs alliés, et les confédérés ont été repoussés sans beaucoup de pertes pour les Musulmans, mais cela n’a pas mis fin aux combats.<br />
==Récit de la Sira==<br />
La série d'événements menant à la destruction des Banu Qurayza a commencé lors de la Bataille de la Tranchée. Incapables de briser les défenses des Musulmans Médinois, les Mecquois ont envoyé un émissaire de leurs alliés juifs, "l'ennemi d'Allah, Huyayy ibn Akhtab An-Nadri" <ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (traducteur), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh Oxford Universite Press 2005, p.453</ref>, aux Banu Qurayza dans le but de solliciter leur aide et de mettre fin à l'impasse en attaquant Muhammad et les musulmans à l'arrière de leurs défenses. Selon Ibn Ishaq, initialement, le chef des Banu Qurayza, Ka'b ibn Asad al-Qurayzi, n’a même pas permis à Huyayy ibn Akhtab d'entrer dans le camp, mais a été incité à le faire suite à l'accusation de Huyayy selon laquelle ibn Ka'b ne voulait pas partager sa nourriture. Ibn Ishaq ne précise pas comment il sait cela, mais il affirme que la négociation a échoué en raison de l'insistance des Qurayza pour que les Mecquois offrent des otages afin de garantir qu'ils ne quitteraient pas le champ de bataille tant que Muhammad ne serait pas vaincu (bien qu'ils ont effectivement quitté le champ sans avoir vaincu Muhammad). Selon Ibn Ishaq, les Banu Qurayza, après de nombreux "plaidoyers", ont seulement accepté de ne pas aider les Musulmans ni d’entraver ou de combattre les confédérés. Ibn Ishaq présente comme preuve de la perfidie des Banu Qurayza une chaîne d'Isnad de Yahya ibn ‘Abbaad ibn ‘Abdullah ibn Az-Zubayr avec une histoire selon laquelle une femme musulmane, Safiyah bint ‘AbdulMuttalib, qui a vu un éclaireur juif des Banu Qurayza reconnaître une fortification musulmane se préparer à une attaque. Elle en a informé le commandant du fort, Hassan, et lui a demandé de tuer l'éclaireur, et lorsqu'il a refusé, elle a pris un gourdin et est allé battre l'homme à mort<ref>Idem, 458</ref>. En dehors de cela, Ibn Ishaq ne présente aucune preuve que les Juifs des Banu Qurayza étaient de mèche avec les confédérés. Cependant, il relate qu'Allah a "semé la discorde" entre les confédérés et les Banu Qurayza, ce qui a conduit les Mecquois à battre en retraite sans avoir vaincu Muhammad ou a mené une attaque coordonnée contre les musulmans avec les Banu Qurayza.<ref>Idem, 459</ref><br />
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The battle of the trench being won, Muhammad and his men put their entrenching tools and weapons down to head home. According to the sira, though, Allah had other plans. The angel [[Jibreel]] appeared to Muhammad just as he had put down his weapon, and informed him that the battle was not yet over for the Jews of the Banu Qurayzah still needed to be dealt with due to their treachery, mentioned above. Muhammad informed his men that they were not to pray the 'asr prayer until they reached the Banu Qurayzah compound, meaning he wanted them to go there quickly. The Muslims laid siege to the compound for differing amounts of time depending on the source (ibn Ishaq claims 25 days before "Allah cast terror in their hearts"). The Banu Qurayzah were told to surrender and accept Islam, something they swore they would never do. Despairing of their position, according to ibn Ishaq, they discussed three options: accepting Islam, killing their wives and children and engaging in a banzai-style attack against the numerically superior Muslim forces (perhaps, modern commentators have added, in emulation of their religious forbearers at Masada in Palestine), or engaging in a sneak attack on the Jewish Sabbath. The Jews of the Banu Qurayzah found none of these options acceptable.<br />
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Unable to come to a decision and under siege for weeks, the Banu Qurayzah asked to speak with Abu Lubaba, a man of the tribe of 'Aws, their allies. Abu Lubaba, when asked what the Banu Qurayzahshould do, advised them to surrender to the prophet, but at the same time raised his hand to his neck, indicating they would be slaughtered <ref>ibid, 462</ref>. After he left, he felt that his action in telling the Banu Qurayzah of their fate was a betrayal of the prophet, and he tied himself to a pillar to ask for Allah's forgiveness, an act that Muhammad approved of. Despite this warning, the Banu Qurayzah surrendered to the Muslims the following day <ref>ibid, 463</ref>.<br />
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The tribe of 'Aws, allies of the Banu Qurayzah from the time of [[jahilliyah]], asked for mercy for them from the prophet. The prophet, not wanting to cause dissension in his ranks (oaths and alliances of loyalty were very important in tribal Arab society, as in the absence of courts and established governments the only guaranty of security and justice which could be obtained was the promise of protection from allies in the case of murder, family feuds or war), entrusted the fate of the Banu Qurayzah to a trusted elder shaykh of the 'Aws, Sa‘d bin Mu‘adh, who had been mortally wounded during the battle and would in fact die a shortly after the slaughter of the Banu Qurayza. Once Sa'd bin Mu'adh had ascertained that both the Banu Qurayzah and the prophet would abide by his judgement, whatever it be, he gave it without hesitation: the men of the Banu Qurayzah were to be executed to the last, while the women and children should be sold into slavery. Sa'd bin Mu‘adh justified this decision as being from the Torah of the Jews itself. Ibn Ishaq does not cite the verse and chapter from the Bible but this is usually taken as a reference to the book of Deuteronomy 20:12-14:{{Quote|Deuteronomy 20:12-14|וְאִם לֹ֤א תַשְׁלִים֙ עִמָּ֔ךְ וְעָשְׂתָ֥ה עִמְּךָ֖ מִלְחָמָ֑ה וְצַרְתָּ֖ עָלֶֽיהָ וּנְתָנָ֛הּ יְהוָ֥ה אֱלֹהֶ֖יךָ בְּיָדֶ֑ךָ וְהִכִּיתָ֥ אֶת כָּל זְכוּרָ֖הּ לְפִי חָֽרֶב רַ֣ק הַ֠נָּשִׁים וְהַטַּ֨ף וְהַבְּהֵמָ֜ה וְכֹל֩ אֲשֶׁ֨ר יִהְיֶ֥ה בָעִ֛יר כָּל־ שְׁלָלָ֖הּ תָּבֹ֣ז לָ֑ךְ וְאָֽכַלְתָּ֙ אֶת שְׁלַ֣ל אֹיְבֶ֔יךָ אֲשֶׁ֥ר נָתַ֛ן יְהוָ֥ה אֱלֹהֶ֖יךָ לָֽךְ<br />
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But if the city makes no peace with you, but makes war against you, then you shall besiege it; and when the Lord your God gives it into your hand you shall put all its males to the sword, but the women and the little ones, the cattle, and everything else in the city, all its spoil, you shall take as booty for yourselves; and you shall enjoy the spoil of your enemies, which the Lord your God has given you.}}<br />
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Although modern Muslims cite this verse in justification of Mu'adh's verdict, it should be noted that neither Jewish nor Christian tradition understands this verse as a blanket rule for warfare, but rather as a specific command to the Jews under the command of Joshua who were fighting the pagan peoples of the Holy Land. It has not, generally, been used by either religion to justify the sort of massacre that took place in Medina in other historical contexts.<br />
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The prisoners, thus condemned, were kept in the house or compound of a Muslim woman d. Al-Harith of the banu al-Najjaar tribe. In the morning they were marched out to a trench which had been dug in the city's market, and executed by decapitation <ref>ibid, 465</ref> . According to the sira of ibn Ishaq, one woman was amongst them. The other women and the children were given as sexual and labor slaves to the Muslims, with only boys who had not yet reached puberty being allowed to live. According to the sira, the haul of weapons and plunder was substantial, but Muhammad still sent some of the women and children to be sold in the Najd for more horses and weapons <ref>ibid, 466</ref>. Muhammad as was custom received his pick of the loot including his pick of the females, a beautiful Jewish named Rayhana whose husband was decapitated, and the rest went to all the rest of the Muslims, with a Muslim on horse receiving 3 times the spoils of a foot soldier <ref>ibid, 466</ref>.<br />
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==Tafsir Accounts==<br />
The famed [[tafsir|mufassir]] [[ibn Kathir]], drawing upon his own sources as well as many other classical commentators, in his commentary on sura 33 Al-Ahzab الأحزاب "The Confederates" reaffirms many of the pertinent details from the sira narrative. In particular, ibn Kathir reads into the Quran's denouncement of the [[people of the book]] the perfidious Jews of the tribe of Banu Qurayzah and their betrayal of the prophet:{{Quote|Tafsir of ibn Kathir Qur'an Surah 33<br />
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|وَلِهَذَا قَالَ تَعَالَى: ﴿وَأَنزلَ الَّذِينَ ظَاهَرُوهُمْ﴾ أَيْ: عَاوَنُوا الْأَحْزَابَ وَسَاعَدُوهُمْ عَلَى حَرْبِ رَسُولِ اللَّهِ ﷺ ﴿مِنْ أَهْلِ الْكِتَابِ﴾ يَعْنِي: بَنِي قُرَيْظَةَ مِنَ الْيَهُودِ، مِنْ بَعْضِ أَسْبَاطِ بَنِي إِسْرَائِيلَ، كَانَ قَدْ نَزَلَ آبَاؤُهُمُ الْحِجَازَ قَدِيمًا، طَمَعًا فِي اتِّبَاعِ النَّبِيَّ الْأُمِّيَّ الذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ، ﴿فَلَمَّا جَاءَهُمْ مَا عَرَفُوا كَفَرُوا بِه﴾ [الْبَقَرَةِ: ٨٩] ، فَعَلَيْهِمْ لَعْنَةُ اللَّهِ.<br />
<br />
For thus the most-High said "Those how had backed them (the confederates) came down" meaning: they assisted the confederates and helped them to make war on the Apostle of God (sala allah 'aleyhi wasallam). "From the people of<br />
the book" that is to say the Banu Qurayza of the Jews, descendants of the sons of Israel, who had come down to the Hijaz in olden times, doing so (aiding the Meccans) greedily against the followers of the illiterate prophet (Muhammad) whom they found written about in the Torah and the Gospel "when he came to them they did not know him and disbelieved in him" (surah al-baqarah 89) }}He refers here to [[Surah]] 33:{{Quote|{{Quran-range|33|26|27}}| And He brought those of the People of the Scripture who supported them down from their strongholds, and cast panic into their hearts. Some ye slew and ye made captive some.<br />
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And He caused you to inherit their land and their houses and their wealth, and land ye have not trodden. Allah is Able to do all things }}ibn Kathir confirms that it was the angels themselves who implored Muhammad not to stop fighting:{{Quote|Tafisr of ibn Kathir on Qur'an Surah 33|2=وَرَجَعَ رَسُولُ اللَّهِ ﷺ إِلَى الْمَدِينَةِ مُؤَيَّدًا مَنْصُورًا، وَوَضَعَ النَّاسُ السِّلَاحَ. فَبَيْنَمَا رَسُولُ اللَّهِ ﷺ يَغْتَسِلُ(٤) مِنْ وَعْثَاءِ تِلْكَ الْمُرَابَطَةِ فِي بَيْتِ أُمِّ سَلَمَةَ <br />
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إِذْ تَبَدَّى لَهُ جِبْرِيلُ مُعْتَجِرًا بِعِمَامَةٍ مِنْ إِسْتَبْرَقٍ، عَلَى بَغْلَةٍ عَلَيْهَا قَطِيفَةٌ [مِنْ](٥) دِيبَاجٍ، فَقَالَ: أوضَعت السِّلَاحَ يَا رَسُولَ اللَّهِ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّ الْمَلَائِكَةَ لَمْ تَضَعْ أَسْلِحَتَهَا، وَهَذَا الْآنَ رُجُوعِي مِنْ طَلَبِ الْقَوْمِ. ثُمَّ قَالَ: إِنَّ اللَّهَ يَأْمُرُكَ أَنْ تَنْهَضَ إِلَى بَنِي قُرَيْظَةَ. وَفِي رِوَايَةٍ فَقَالَ لَهُ: عذيرَك مِنْ مُقَاتِلٍ، أَوَضَعْتُمُ السِّلَاحَ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّا لَمْ نَضَعْ أَسْلِحَتَنَا بَعْدُ، انْهَضْ إِلَى هَؤُلَاءِ. قَالَ: "أَيْنَ؟ ". قَالَ: بَنِي قُرَيْظَةَ، فَإِنَّ اللَّهَ أَمَرَنِي أَنْ أُزَلْزِلَ عَلَيْهِمْ. فَنَهَضَ رَسُولُ اللَّهِ ﷺ مِنْ فَوْرِهِ، وَأَمَرَ النَّاسَ بِالْمَسِيرِ إِلَى بَنِي قُرَيْظَةَ، وَكَانَتْ عَلَى أَمْيَالٍ مِنَ الْمَدِينَةِ، وَذَلِكَ بَعْدَ صَلَاةِ الظُّهْرِ، وَقَالَ: "لَا يُصَلِّيَنَّ أَحَدٌ مِنْكُمُ الْعَصْرَ إِلَّا فِي بَنِي قُرَيْظَةَ".<br />
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<br />
the Messenger of Allah returned to Al-Madinah in triumph and the people put down their weapons. While the Messenger of Allah was washing off the dust of battle in the house of Umm Salamah, may Allah be pleased with her, Jibril, upon him be peace, came to him wearing a turban of brocade, riding on a mule on which was a cloth of silk brocade. He said, "Have you put down your weapons, O Messenger of Allah" He said, "Yes" He said, "But the angels have not put down their weapons. I have just now come back from pursuing the people." Then he said: "Allah, may He be blessed and exalted, commands you to get up and go to Banu Quraiza. According to another report, "What a fighter you are! Have you put down your weapons" He said, "Yes". He said, "But we have not put down our weapons yet, get up and go to these people." He said: "Where?" He said, "Banu Quraiza, for Allah has commanded me to shake them." So the Messenger of Allah got up immediately, and commanded the people to march towards Banu Quraiza, who were a few miles from Al-Madinah. This was after Salat Az-Zuhr. He said, No one among you should pray `Asr except at Banu Quraiza.}}Thus in the view of ibn Kathir the fate of the Banu Qurayzah was the work of their own hand, a fate approved of and commanded by heaven itself. According to ibn Kathir, there fate was exactly what ibn Ishaq had described:{{Quote| Tafsir Ibn Kathir on Surah 33|2=فَقَالَ: إِنِّي أَحْكُمُ أَنْ تُقْتَلَ مُقَاتلتهم، وتُسبْى ذُرِّيَّتُهُمْ وَأَمْوَالُهُمْ. فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: "لَقَدْ حَكَمْتَ بِحُكْمِ اللَّهِ مِنْ فَوْقِ سَبْعَةِ أَرْقِعَةٍ"(٨) . وَفِي رِوَايَةٍ: "لَقَدْ حكمتَ بِحُكْمِ المَلك". ثُمَّ أَمْرَ رَسُولِ اللَّهِ ﷺ بِالْأَخَادِيدِ فَخُدّت فِي الْأَرْضِ، وَجِيءَ بِهِمْ مُكْتَفِينَ، فَضَرَبَ أَعْنَاقَهُمْ، وَكَانُوا مَا بَيْنَ السَّبْعِمِائَةِ إِلَى الثَّمَانِمِائَةِ، وَسَبَى مَنْ لَمْ يُنبت مِنْهُمْ مَعَ النِّسَاءِ وَأَمْوَالِهِمْ(٩)<br />
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Then he (Sa'ad) said: My judgement is that their fighting-age men be killed, and their families and wealth be taken as booty. The prophet (sala allah 'aleyhi wasallam) said "You have judged with the judgement of Allah above the seven heavens." In another narration: "You have judged with the judgement of the King (Allah)." Then the Messenger of Allah commanded that ditches should be dug, so they were dug in the earth, and they were brought tied by their shoulders, and were beheaded. There were between seven hundred and eight hundred of them. The children who had not yet reached adolescence and the women were taken prisoner, and their wealth was seized.}}<br />
==Accounts in Hadiths==<br />
The hadith of Bukhari provide witness for the incidents described by Ishaq. Bukhari confirms that it was the angels who decree that the war be carried to the Banu Qurayza:{{Quote| {{Bukhari|4|52|68}}| Narrated 'Aisha: 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 Banu Qurayza. So Allah's Apostle went out towards them.}}Similiarly, he confirms that it is was Sa'ad who condemned them to their fate:{{Quote| {{Bukhari|5|58|148}}| Narrated Abu Said Al-Khudri: Some people (i.e. the Jews of Bani bin Quraiza) agreed to accept the verdict of Sad bin Muadh so the Prophet sent for him (i.e. Sad bin Muadh). He came riding a donkey, and when he approached the Mosque, the Prophet ﷺ said, "Get up for the best amongst you." or said, "Get up for your chief." Then the Prophet ﷺ said, "O Sad! These people have agreed to accept your verdict." Sad said, "I judge that their warriors should be killed and their children and women should be taken as captives." The Prophet ﷺ said, "You have given a judgment similar to Allah's Judgment (or the King's judgment)."}}Incidentally, Bukhari mentions that even though ibn Sa'd was called upon to provide a fair judgement to the Banu Qurayzahas a former ally, in fact he went to his death, caused by wounds suffered during the battle of the trench, wishing for death to the infidels:{{Quote| {{Bukhari|5|59|448}}| Sa`d was wounded on the day of Khandaq (i.e. Trench) when a man from Quraish, called Hibban bin Al-`Araqa hit him (with an arrow). The man was Hibban bin Qais from (the tribe of) Bani Mais bin 'Amir bin Lu'ai who shot an arrow at Sa`d's medial arm vein (or main artery of the arm). The Prophet (ﷺ) pitched a tent (for Sa`d) in the Mosque so that he might be near to the Prophet (ﷺ) to visit. When the Prophet returned from the (battle) of Al-Khandaq (i.e. Trench) and laid down his arms and took a bath Gabriel came to him while he (i.e. Gabriel) was shaking the dust off his head, and said, "You have laid down the arms?" By Allah, I have not laid them down. Go out to them (to attack them)." The Prophet (ﷺ) said, "Where?" Gabriel pointed towards Bani Quraiza. So Allah's Messenger (ﷺ) went to them (i.e. Banu Quraiza) (i.e. besieged them). They then surrendered to the Prophet's judgment but he directed them to Sa`d to give his verdict concerning them. Sa`d said, "I give my judgment that their warriors should be killed, their women and children should be taken as captives, and their properties distributed." Narrated Hisham: My father informed me that `Aisha said, "Sa`d said, "O Allah! You know that there is nothing more beloved to me than to fight in Your Cause against those who disbelieved Your Apostle and turned him out (of Mecca). O Allah! I think you have put to an end the fight between us and them (i.e. Quraish infidels). And if there still remains any fight with the Quraish (infidels), then keep me alive till I fight against them for Your Sake. But if you have brought the war to an end, then let this wound burst and cause my death thereby.' So blood gushed from the wound. There was a tent in the Mosque belonging to Banu Ghifar who were surprised by the blood flowing towards them. They said, 'O people of the tent! What is this thing which is coming to us from your side?' Behold! Blood was flowing profusely out of Sa`d's wound. Sa`d then died because of that."}}Bukhari also mentions the fate of the Banu Qurayza, carried out in accordance with Sa'd's judgement:{{Quote|{{bukhari|5|59|362}}, See Also: {{muslim|19|4364}}|Narrated Abd-Allah ibn Umar: Banu Nadir and Banu Qurayza 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 Banu Qaynuqa, the tribe of Abdullah bin Salam and the Jews of Bani Haritha and all the other Jews of Medina. }}Sunan Abi Dawud tells us exactly how it was determined, whether a male youth would be spared, based on whether he had had reached puberty or not:{{Quote| {{Abudawud|38|4390}}| Narrated Atiyyah al-Qurazi:<br />
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I was among the captives of Banu Qurayza. 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.}}<br />
==Modern Views and Perspectives==<br />
<center><youtube>UZE1N56fswY</youtube></center>In the clip above Muslim scholar Yasir Qadhi, well respected for his degrees from the Islamic University of Medina as well as from Yale, makes the argument that Muhammad was dealing with treachery and he had taken the maximum punitive actions against it. Qadhi argues that the prophet was justified in every step and showed as much restraint as necessary, being motivated purely by concerns on statecraft and practicality, not by malice. As he says, it is possible to accuse the prophet of being "harsh" but not of acting with malice towards the Banu Qurayzahor the Jews in general, as this would not be "academically valid."<br />
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Ibn Ishaq makes the same point:{{Quote| Ibn Ishaq: 683 | Then Abu Sufyan said: “O Quraish, we are not in a permanent camp; the horses and camels are dying; the Banu Qurayza have broken their word to us and we have heard disquieting reports of them. You can see the violence of the wind which leaves us neither cooking-pots, or fire, nor tents to count on. Be off, for I am going” }}Yasir Qadhi states that the punishment was "harsh" and yet it is sometimes necessary to be harsh. Yaqeen institute scholar Abu Amina Elias (Justin Parrott) makes the cases that killing the "fighting men" prisoners of the Banu Qurayzahwas an "act of self-defense" on the part of the Muslim community and cites Deuteronomy 20:12-14 to justify the actions of the Muslims, agreeing with ibn Ishaq that Sa'd was judging the Jews by their own law. He also claims that the prophet only sent his men their with arms to "defend themselves" and that the women and children of the Banu Qurayzahwere taken "into captivity" for their protection since all of their men folk had bee slaughtered <ref>"Did the Prophet commit genocide against Jews?" Faith in Allah There is no god but Allah and Muhammad is his messenger https://abuaminaelias.com/prophet-genocide-banu-qurayza/ April 8, 2013</ref>. Karen Armstrong, in her book A Short History of Islam, likewise claims "The struggle did not indicate any hostility towards Jews in general, but only towards the three rebel tribes. The Quran continued to revere Jewish prophets and to urge Muslims to respect the People of the Book."<ref>Islam:A Short History Karen Armstrong Modern Library 2002</ref><br />
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These arguments are all echoes of the original arguments found in the material above. Ibn Ishaq claims that the Jews of Banu Qurayzahposed a threat to the Muslims via their betrayal and does portray Muhammad as hesitating to decide their fate. ibn Ishaq even recounts of how "harsh" the punishment was:{{Quote|{{citation|page=462 (paragraph: 686)|trans_title=The Life of Muhammad|title=Sirat Rasul Allah|author1=Ibn Ishaq|author2=Ibn Hisham|author3=al-Tabari|editor=A. Guillaume|year=1955|publisher=Oxford UP|ISBN=0196360331|location=Karachi|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n381/mode/2up}}|Apostle sent him (Abu Lubaba) to them (Banu Quraiza), and when they saw him they got up to meet him. The women and children went up to him weeping in his face, and he felt sorry for them. They said, ‘Oh Abu Lubaba, do you think that we should submit to Muhammad's judgement? He said ‘yes' and pointed with his hand to his throat signifying slaughter.}}Yet critics of these pro-Islam viewpoints have pointed out that the verse cited by modern Muslims from Deuteronomy to justify the extermination of the Banu Qurayzahyet in fact this is not how the verse has been viewed in traditional Christian or especially Jewish scholarship. According to Jewish doctrine, these verses were revealed to him before the Israelites entered the Holy Land, specifically instructing them on how to deal with the people living there <ref>"Muhammad’s atrocity against the Qurayza Jews" James M. Arlandson Answering Islam https://www.answering-islam.org/Authors/Arlandson/qurayza_jews.htm</ref>. Morever, the claim that there was no apparent animus towards the Jews of Banu Qurayzahon the part of Muhammad is contradicted by ibn Ishaq's account:{{Quote|Ibn Ishaq: 684 | "When the apostle approached their forts he (Muhammad) said: "You brothers of monkeys.., has god disgraced you and brought his vengeance upon you?"<br />
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Banu Qurayza replied: "O Abul Qasim (Muhammad), you are not a barbarous person" }}In mocking them as apes, Muhammad is here echoing the Qur'an, which claims that (some) Jews were turned into apes for violating the sabbath (Qur'an 50:60).<br />
Jewish anti-jihad scholar Andrew Bostrom points out that Muhammad took one of the most beautiful Jewish women of the Banu Qurayza, Rayhanah, as his wife and that the Muslims benefited handsomely from the destruction of this tribe, so self-defense was clearly not the only concern. <ref>"Muhammad, the Qurayza Massacre, and PBS" Andrew Bostom The Legacy of Jihad 10 June 2012, Archived https://www.webcitation.org/query?url=http://www.andrewbostom.org/loj//content/view/38/27/&date=2012-06-10</ref>. Abu Amina Elias's view that the Muslims took such women and children as Rayhana captive simply for their protection also cannot be true, as ibn Ishaq recounts that some of them were taken to the far-off region of the Najd to be sold for weapons and horses. Yasir Qadhi himself points out that the Banu Qurayzahwere offered freedom to live on were they to accept Islam, and according to the sira only their hard, petulant hearts which rejected Muhammad despite knowing he was a prophet of the Lord prevented them from allowing themselves to be saved by conversion to Islam. So clearly, at least in the eyes of the sirah, their Jewish religion did, in fact, have something to do with the pitilessness with which Muhammad dealt with them, going against Qadhi's point that the prophet acted without malice or religious animus according to the sources we have. Bukhari also mentions that the prophet commanded his men to abuse the Banu Qurayzahwith poetry, which was in ancient Arab times one of the premier ways of promoting enmity with an enemy (Muhammad ordered poets who did this to him to be killed):{{Quote| {{Bukhari|5|59|449}}|Narrated Al-Bara: "On the day of Qurayza’s (besiege), Allah's Apostle said to Hassan bin Thabit, 'Abuse them (with your poems), and Gabriel is with you" }}<br />
==Problems with the Traditional Narrative==<br />
The narrative of the Banu Qurayzahis an accepted part of Islamic law, and multiple Islamic jurists have cited it, including when ruling that certain populations of Jews and other non-believers be massacred. As such there is no question amongst orthodox Muslims that it happened <ref>"Extended Interview: The legacy of Islamic Antisemetism" Andrew Bostom andrewbostom.org 13 June 2008</ref>. Yet the historiography of the subject is not without its own problems.<br />
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Within the Islamic tradition, ibn Ishaq was frequently criticized for giving too much weight to Jewish stories and being biased in general in his retellings of certain events. Malik ibn Anas accusses ibn Ishaq of being a "liar" for listening to "Jewish stories" <ref>"New Light on the Story of Banu Qurayza and the Jews of Medina", W.N Arafat 2001 p. 100-107</ref>.<br />
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Modern scholarship has cast much more serious doubts on the scholarship of Islamic scholars working in the 8th century (2nd Islamic century) such as ibn Ishaq. As Fred Donner points out, one of the earliest documents we have from the nascent proto-Islamic movement is the ''Constitution of Medina'' صحيفة مدينة also known as the Ummah Document or صحيفة الأمة. This remarkable document, preserved by the Islamic historian [[Al-Tabari]], lays out a compact for the "believers" of Medina, an "ummah" or national community that includes the Jews as "believers" on the same level as the Arab believers. Fred Donner believes this document actually points to an early, occulted history of Islam in which Arab monotheists joined with Jews into one "ummah" under the command of Muhammad. Troublingly for the historical narrative, this document makes mention of many different Jewish tribes, but the main 3 tribes of the sira, the Banu Qurayza, the Banu Qaynuqaa', and the Banu Nadir are conspicuously absent. It is in fact the absence of these tribes which convinces scholars that the document must be very old despite being preserved only in the 9th-century works of Tabari, since a younger document would presumably would have been changed to agree with the established historical narrative. Donner mentions that many early 7th century mosques do not include the qibla facing towards Mecca, and concludes that this story of the massacre of the Banu Qurayzahmay have been invented or embellished in order to explain a much later break between the Jewish and Muslim communities <ref>Muhammad and the Believers: At the Orgins of Islam, Fred Donner, Harvard University Press 2010, p. 72-73</ref>.<br />
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Patricia Cronner and Michael Cook in their groundbreaking work ''Hagarism'' likewise report on an Armenian historian writing in the 7th century known as pseudo-Sabeous. This historian imputes the Arab invasions to a confederation of Jews and Arabs led by Muhammad himself, contradicting the Islamic narrative that Muhammad died before the invasion of Palestine and the Middle East. Pseudo-Sebeos likewise imputes to the Arabs and Jews a shared monotheism and brotherhood through their ancestry to Abraham and his wife Hagar <ref>Hagarism: Making of the Islamic World, Patricia Crone and Michael Cook, Cambridge University Press 1977, p. 6-8</ref>. If this account is to be believed, there could not have been any great massacre of the Jews by Muhammad as we has working with them when he invaded Palestine. Stephen Shoemaker in his work ''The Death of a Prophet'' adds further evidence to thesis of Crone and Cook, marshaling evidence from a wide variety of sources, almost all of which predate the first Islamic sources, that Muhammad himself was actually the leader of the believers when they entered Palestine and he died only after its conquest. In particular he calls attention to a Jewish apocalypse from the 7th century, the Secrets of Rabbi ben Shim'on, which seems to paint Muhammad as the redeemer of the Jews from the oppression of the Romans in the Holy Land. If this is to be believed, and this source predates every Islamic source we have, the massacre of the Banu Qurayzahcould not have taken place, since Muhammad, the leader of the invasion of Palestine, was seen as a savior of the Jewish people <ref>The Death of a Prophet, Stephen Shoemaker, University of Pennsylvania Press 2012, p. 27-33</ref>. This would seem to indicate that the break between the Muslims and the Jews took place after his death, and would indicate that stories such as the massacre of the Banu Qurayzahwere fabricated in order to "back date" the break with the Jews to the prophet's own lifetime.<br />
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==See Also==<br />
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*[[List of Killings Ordered or Supported by Muhammad]]<br />
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==External Links==<br />
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*[http://www.answering-islam.org/Muhammad/Jews/BQurayza/index.html What really happened to the Banu] ''- Collection of articles from Answering Islam''<br />
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*[https://www.call-to-monotheism.com/rebuttal_to_answering_islam_s_article__the_bani_quraytha_jews__traitors_or_betrayed_ Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?] - ''Muslim Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?"''<br />
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*[{{Reference archive|1=http://www.andrewbostom.org/loj//content/view/38/27/|2=2012-06-10}} Muhammad, the QurayzahMassacre, and PBS] ''- Andrew G. Bostom, FrontPageMagazine''<br />
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*[{{Reference archive|1=http://www.americanthinker.com/2006/02/muhammad_and_massacre_of_the_q.html|2=2012-06-10}} Muhammad and Massacre of the QurayzahJews] ''- James Arlandson, American Thinker''<br />
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*[{{Reference archive|1=http://www.kister.huji.ac.il/sites/default/files/banu_qurayza.pdf|2=2012-06-10}} Massacre of the Banū Qurayẓa: A Re-Examination of a Tradition] ''- M. J. Kister, Jerusalem Studies in Arabic and Islam 8 (1986): 61-96''<br />
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==References==<br />
{{reflist}}<br />
[[Category:Muhammad]]<br />
[[Category:People of the Book]]<br />
[[Category:Jihad]]<br />
[[Category:Islamic History]]<br />
[[Category:Sirah]]<br />
[[Category:Sacred history]]</div>SOShttps://wikiislamica.net/index.php?title=Le_Massacre_des_Banu_Qurayza&diff=137946Le Massacre des Banu Qurayza2024-02-22T11:57:03Z<p>SOS: </p>
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{{QualityScore|Lead=4|Structure=4|Content=4|Language=4|References=4}}[[File:Banu qurayza massacre.jpg|175px|right|thumb|Detail from miniature painting: ''The Prophet, Ali, and the Companions at the Massacre of the Prisoners of the Jewish Tribe of Beni Qurayza'', illustration of a 19th century text by Muhammad Rafi Bazil.]]Selon les sources islamiques traditionnelles, en 627 après J.-C., à la suite de la [[Bataille de la Tranchée]] et de la trahison des Musulmans par la tribu juive des Banu Qurayza, les Musulmans, sous le commandement militaire direct du prophète [[Muhammad]], ont assiégé le camp des Banu Qurayza. Après un siège d'environ 2 semaines, selon les sources, les Juifs des Banu Qurayza se sont rendus et ont confié leur sort à un intermédiaire de confiance des Musulmans de la tribu des 'Aws, Sa'd ibn Mu'adh. Cependant, Sa'd ibn Mu'adh, affirmant suivre la loi de la Torah elle-même, a conseillé à Muhammad de massacrer les hommes de la tribu et de vendre les femmes et les enfants comme esclaves. Muhammad a suivi ce conseil et, par conséquent, entre 400 et 900 prisonniers de la tribu, incluant des enfants montrant des signes de puberté, ont été abattus, beaucoup devant leur famille, et le reste de la tribu a été vendu en esclavage. L'événement est bien attesté dans la tradition historique islamique et a servi de base à de multiples décisions tout au long de l'histoire concernant le traitement des non-Musulmans capturés par les forces militaires Musulmanes.<br />
==Contexte==<br />
Selon ibn Ishaq, les raids agressifs constants et la propension à la guerre de Muhammad avaient poussé les Mecquois, en alliance avec les tribus juives que Muhammad avait expulsées de Yathrib et la tribu arabe du nord, les Ghatafan, à mettre fin à ce prédicateur et à son mouvement une fois pour toutes. Les trois tribus juives originelles de Médine, les Banu Nadir, les Banu Qaynuqa et les Banu Qurayza, avaient vu leur nombre diminuer à une seule car Muhammad avait expulsé les Banu Nadir et les Banu Qaynuqa de Médine pour des prétextes différents. Pendant ce temps, leurs biens, y compris leurs précieux palmiers, avaient été saisis par Muhammad et les Musulmans. Avec les Mecquois et les Ghatafan, les tribus juives exilées de Médine avaient formé une alliance et rassemblé une armée dont les effectifs sont donnés dans la Sira comme étant d'environ 10 000 hommes, dont plus de 600 cavaliers montés, contre très peu de cavalerie pour les Musulmans, et 7 000 hommes plus puissants que l'armée qui avait vaincu Muhammad et les Musulmans à Uhud. A cette époque, Muhammad ne pouvait compter que sur une force d'environ 3 000 hommes. Muhammad a reçu la nouvelle de leur avance et a commencé à prendre des dispositions. Un compagnon perse du prophète nommé Salman, apparemment un vétéran des nombreuses guerres opposant les Sassanides face aux Romains, a conseillé que lorsqu'on était confronté à un grand nombre de cavaliers ennemis comme ceux que possédaient les Juifs confédérés et les Mecquois, une bonne stratégie était de creuser une tranchée défensive. Il a été décidé de poursuivre cette stratégie <ref>Martin Lings Muhammad: His Life Based on the Earliest Sources Inner Traditions 2006, pages 222-223</ref>. Les Banu Qurayza n’ont pas fourni d'hommes pour aider, mais ont donné des outils de retranchement et la stratégie des Musulmans a reposé sur les Banu Qurayza, dont le fort se trouvait à l'arrière des défenses Musulmanes, ne rompant pas leur alliance avec Muhammad et ne se joignant pas aux confédérés. La stratégie de la tranchée a fonctionné pour remporter la bataille contre les Mecquois et leurs alliés, et les confédérés ont été repoussés sans beaucoup de pertes pour les Musulmans, mais cela n’a pas mis fin aux combats.<br />
==Récit de la Sira==<br />
The series of events leading to the destruction of the Banu Qurayzah started during the battle of the trench. Unable to break the defenses of the Medinian Muslims, the Meccans sent an emissary from their Jewish allies, “the enemy of Allah, Huyayy bin Akhtab An-Nadri” <ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh Oxford Universite Press 2005, p.453</ref>, to the Banu Qurayzah in an attempt to bring their aide and end the stalemate by attacking Muhammad and the Muslims in the rear of their defenses. According to ibn Ishaq, initially the leader of the Banu Qurayzah Ka'b bin Asad al-Qurayzi did not even allow Huyayy bin Akhtab to enter the compound, but was goaded into doing so be Huyayy's accusation that bin Ka'b did not want to share his food. Ibn Ishaq does not make it clear how he knows this however he claims that the negotiation came to naught due to the Qurayza’s insistence that the Meccans offer hostages in order to assure they would not leave the field of battle till Muhammad was defeated (though they did in fact end up leaving without defeating Muhammad). According to ibn Ishaq, the Banu Qurayzah after much "wheedling" agreed only to not aide the Muslims or to obstruct or fight the confederates. Ibn Ishaq offers as evidence of the Banu Qurayza’s perfidy an Isnad chain from Yahya bin ‘Abbaad bin ‘Abdullah bin Az-Zubayr with a story that a Muslim woman, Safiyah bint ‘AbdulMuttalib, who saw a Jewish scout of the Banu Qurayzahreconnoitering a Muslim fort in preparation for an attack. She told the fort's commander Hassan of this and asked him to kill the scout, and when he refused she took a club and went out and beat the man to death<ref>ibid, 458</ref>. Other than this ibn Ishaq presents no evidence that the Jews of the Banu Qurayzah were in league with the confederates. He does, however, relate that Allah “sowed discord” between the confederates and the Banu Qurayza, which resulted in the Meccans retreating without having defeated Muhammad or engaged in a coordinated attack upon the Muslims with the Banu Qurayzah<ref>ibid, 459</ref><br />
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The battle of the trench being won, Muhammad and his men put their entrenching tools and weapons down to head home. According to the sira, though, Allah had other plans. The angel [[Jibreel]] appeared to Muhammad just as he had put down his weapon, and informed him that the battle was not yet over for the Jews of the Banu Qurayzah still needed to be dealt with due to their treachery, mentioned above. Muhammad informed his men that they were not to pray the 'asr prayer until they reached the Banu Qurayzah compound, meaning he wanted them to go there quickly. The Muslims laid siege to the compound for differing amounts of time depending on the source (ibn Ishaq claims 25 days before "Allah cast terror in their hearts"). The Banu Qurayzah were told to surrender and accept Islam, something they swore they would never do. Despairing of their position, according to ibn Ishaq, they discussed three options: accepting Islam, killing their wives and children and engaging in a banzai-style attack against the numerically superior Muslim forces (perhaps, modern commentators have added, in emulation of their religious forbearers at Masada in Palestine), or engaging in a sneak attack on the Jewish Sabbath. The Jews of the Banu Qurayzah found none of these options acceptable.<br />
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Unable to come to a decision and under siege for weeks, the Banu Qurayzah asked to speak with Abu Lubaba, a man of the tribe of 'Aws, their allies. Abu Lubaba, when asked what the Banu Qurayzahshould do, advised them to surrender to the prophet, but at the same time raised his hand to his neck, indicating they would be slaughtered <ref>ibid, 462</ref>. After he left, he felt that his action in telling the Banu Qurayzah of their fate was a betrayal of the prophet, and he tied himself to a pillar to ask for Allah's forgiveness, an act that Muhammad approved of. Despite this warning, the Banu Qurayzah surrendered to the Muslims the following day <ref>ibid, 463</ref>.<br />
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The tribe of 'Aws, allies of the Banu Qurayzah from the time of [[jahilliyah]], asked for mercy for them from the prophet. The prophet, not wanting to cause dissension in his ranks (oaths and alliances of loyalty were very important in tribal Arab society, as in the absence of courts and established governments the only guaranty of security and justice which could be obtained was the promise of protection from allies in the case of murder, family feuds or war), entrusted the fate of the Banu Qurayzah to a trusted elder shaykh of the 'Aws, Sa‘d bin Mu‘adh, who had been mortally wounded during the battle and would in fact die a shortly after the slaughter of the Banu Qurayza. Once Sa'd bin Mu'adh had ascertained that both the Banu Qurayzah and the prophet would abide by his judgement, whatever it be, he gave it without hesitation: the men of the Banu Qurayzah were to be executed to the last, while the women and children should be sold into slavery. Sa'd bin Mu‘adh justified this decision as being from the Torah of the Jews itself. Ibn Ishaq does not cite the verse and chapter from the Bible but this is usually taken as a reference to the book of Deuteronomy 20:12-14:{{Quote|Deuteronomy 20:12-14|וְאִם לֹ֤א תַשְׁלִים֙ עִמָּ֔ךְ וְעָשְׂתָ֥ה עִמְּךָ֖ מִלְחָמָ֑ה וְצַרְתָּ֖ עָלֶֽיהָ וּנְתָנָ֛הּ יְהוָ֥ה אֱלֹהֶ֖יךָ בְּיָדֶ֑ךָ וְהִכִּיתָ֥ אֶת כָּל זְכוּרָ֖הּ לְפִי חָֽרֶב רַ֣ק הַ֠נָּשִׁים וְהַטַּ֨ף וְהַבְּהֵמָ֜ה וְכֹל֩ אֲשֶׁ֨ר יִהְיֶ֥ה בָעִ֛יר כָּל־ שְׁלָלָ֖הּ תָּבֹ֣ז לָ֑ךְ וְאָֽכַלְתָּ֙ אֶת שְׁלַ֣ל אֹיְבֶ֔יךָ אֲשֶׁ֥ר נָתַ֛ן יְהוָ֥ה אֱלֹהֶ֖יךָ לָֽךְ<br />
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But if the city makes no peace with you, but makes war against you, then you shall besiege it; and when the Lord your God gives it into your hand you shall put all its males to the sword, but the women and the little ones, the cattle, and everything else in the city, all its spoil, you shall take as booty for yourselves; and you shall enjoy the spoil of your enemies, which the Lord your God has given you.}}<br />
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Although modern Muslims cite this verse in justification of Mu'adh's verdict, it should be noted that neither Jewish nor Christian tradition understands this verse as a blanket rule for warfare, but rather as a specific command to the Jews under the command of Joshua who were fighting the pagan peoples of the Holy Land. It has not, generally, been used by either religion to justify the sort of massacre that took place in Medina in other historical contexts.<br />
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The prisoners, thus condemned, were kept in the house or compound of a Muslim woman d. Al-Harith of the banu al-Najjaar tribe. In the morning they were marched out to a trench which had been dug in the city's market, and executed by decapitation <ref>ibid, 465</ref> . According to the sira of ibn Ishaq, one woman was amongst them. The other women and the children were given as sexual and labor slaves to the Muslims, with only boys who had not yet reached puberty being allowed to live. According to the sira, the haul of weapons and plunder was substantial, but Muhammad still sent some of the women and children to be sold in the Najd for more horses and weapons <ref>ibid, 466</ref>. Muhammad as was custom received his pick of the loot including his pick of the females, a beautiful Jewish named Rayhana whose husband was decapitated, and the rest went to all the rest of the Muslims, with a Muslim on horse receiving 3 times the spoils of a foot soldier <ref>ibid, 466</ref>.<br />
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==Tafsir Accounts==<br />
The famed [[tafsir|mufassir]] [[ibn Kathir]], drawing upon his own sources as well as many other classical commentators, in his commentary on sura 33 Al-Ahzab الأحزاب "The Confederates" reaffirms many of the pertinent details from the sira narrative. In particular, ibn Kathir reads into the Quran's denouncement of the [[people of the book]] the perfidious Jews of the tribe of Banu Qurayzah and their betrayal of the prophet:{{Quote|Tafsir of ibn Kathir Qur'an Surah 33<br />
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|وَلِهَذَا قَالَ تَعَالَى: ﴿وَأَنزلَ الَّذِينَ ظَاهَرُوهُمْ﴾ أَيْ: عَاوَنُوا الْأَحْزَابَ وَسَاعَدُوهُمْ عَلَى حَرْبِ رَسُولِ اللَّهِ ﷺ ﴿مِنْ أَهْلِ الْكِتَابِ﴾ يَعْنِي: بَنِي قُرَيْظَةَ مِنَ الْيَهُودِ، مِنْ بَعْضِ أَسْبَاطِ بَنِي إِسْرَائِيلَ، كَانَ قَدْ نَزَلَ آبَاؤُهُمُ الْحِجَازَ قَدِيمًا، طَمَعًا فِي اتِّبَاعِ النَّبِيَّ الْأُمِّيَّ الذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ، ﴿فَلَمَّا جَاءَهُمْ مَا عَرَفُوا كَفَرُوا بِه﴾ [الْبَقَرَةِ: ٨٩] ، فَعَلَيْهِمْ لَعْنَةُ اللَّهِ.<br />
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For thus the most-High said "Those how had backed them (the confederates) came down" meaning: they assisted the confederates and helped them to make war on the Apostle of God (sala allah 'aleyhi wasallam). "From the people of<br />
the book" that is to say the Banu Qurayza of the Jews, descendants of the sons of Israel, who had come down to the Hijaz in olden times, doing so (aiding the Meccans) greedily against the followers of the illiterate prophet (Muhammad) whom they found written about in the Torah and the Gospel "when he came to them they did not know him and disbelieved in him" (surah al-baqarah 89) }}He refers here to [[Surah]] 33:{{Quote|{{Quran-range|33|26|27}}| And He brought those of the People of the Scripture who supported them down from their strongholds, and cast panic into their hearts. Some ye slew and ye made captive some.<br />
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And He caused you to inherit their land and their houses and their wealth, and land ye have not trodden. Allah is Able to do all things }}ibn Kathir confirms that it was the angels themselves who implored Muhammad not to stop fighting:{{Quote|Tafisr of ibn Kathir on Qur'an Surah 33|2=وَرَجَعَ رَسُولُ اللَّهِ ﷺ إِلَى الْمَدِينَةِ مُؤَيَّدًا مَنْصُورًا، وَوَضَعَ النَّاسُ السِّلَاحَ. فَبَيْنَمَا رَسُولُ اللَّهِ ﷺ يَغْتَسِلُ(٤) مِنْ وَعْثَاءِ تِلْكَ الْمُرَابَطَةِ فِي بَيْتِ أُمِّ سَلَمَةَ <br />
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إِذْ تَبَدَّى لَهُ جِبْرِيلُ مُعْتَجِرًا بِعِمَامَةٍ مِنْ إِسْتَبْرَقٍ، عَلَى بَغْلَةٍ عَلَيْهَا قَطِيفَةٌ [مِنْ](٥) دِيبَاجٍ، فَقَالَ: أوضَعت السِّلَاحَ يَا رَسُولَ اللَّهِ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّ الْمَلَائِكَةَ لَمْ تَضَعْ أَسْلِحَتَهَا، وَهَذَا الْآنَ رُجُوعِي مِنْ طَلَبِ الْقَوْمِ. ثُمَّ قَالَ: إِنَّ اللَّهَ يَأْمُرُكَ أَنْ تَنْهَضَ إِلَى بَنِي قُرَيْظَةَ. وَفِي رِوَايَةٍ فَقَالَ لَهُ: عذيرَك مِنْ مُقَاتِلٍ، أَوَضَعْتُمُ السِّلَاحَ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّا لَمْ نَضَعْ أَسْلِحَتَنَا بَعْدُ، انْهَضْ إِلَى هَؤُلَاءِ. قَالَ: "أَيْنَ؟ ". قَالَ: بَنِي قُرَيْظَةَ، فَإِنَّ اللَّهَ أَمَرَنِي أَنْ أُزَلْزِلَ عَلَيْهِمْ. فَنَهَضَ رَسُولُ اللَّهِ ﷺ مِنْ فَوْرِهِ، وَأَمَرَ النَّاسَ بِالْمَسِيرِ إِلَى بَنِي قُرَيْظَةَ، وَكَانَتْ عَلَى أَمْيَالٍ مِنَ الْمَدِينَةِ، وَذَلِكَ بَعْدَ صَلَاةِ الظُّهْرِ، وَقَالَ: "لَا يُصَلِّيَنَّ أَحَدٌ مِنْكُمُ الْعَصْرَ إِلَّا فِي بَنِي قُرَيْظَةَ".<br />
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the Messenger of Allah returned to Al-Madinah in triumph and the people put down their weapons. While the Messenger of Allah was washing off the dust of battle in the house of Umm Salamah, may Allah be pleased with her, Jibril, upon him be peace, came to him wearing a turban of brocade, riding on a mule on which was a cloth of silk brocade. He said, "Have you put down your weapons, O Messenger of Allah" He said, "Yes" He said, "But the angels have not put down their weapons. I have just now come back from pursuing the people." Then he said: "Allah, may He be blessed and exalted, commands you to get up and go to Banu Quraiza. According to another report, "What a fighter you are! Have you put down your weapons" He said, "Yes". He said, "But we have not put down our weapons yet, get up and go to these people." He said: "Where?" He said, "Banu Quraiza, for Allah has commanded me to shake them." So the Messenger of Allah got up immediately, and commanded the people to march towards Banu Quraiza, who were a few miles from Al-Madinah. This was after Salat Az-Zuhr. He said, No one among you should pray `Asr except at Banu Quraiza.}}Thus in the view of ibn Kathir the fate of the Banu Qurayzah was the work of their own hand, a fate approved of and commanded by heaven itself. According to ibn Kathir, there fate was exactly what ibn Ishaq had described:{{Quote| Tafsir Ibn Kathir on Surah 33|2=فَقَالَ: إِنِّي أَحْكُمُ أَنْ تُقْتَلَ مُقَاتلتهم، وتُسبْى ذُرِّيَّتُهُمْ وَأَمْوَالُهُمْ. فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: "لَقَدْ حَكَمْتَ بِحُكْمِ اللَّهِ مِنْ فَوْقِ سَبْعَةِ أَرْقِعَةٍ"(٨) . وَفِي رِوَايَةٍ: "لَقَدْ حكمتَ بِحُكْمِ المَلك". ثُمَّ أَمْرَ رَسُولِ اللَّهِ ﷺ بِالْأَخَادِيدِ فَخُدّت فِي الْأَرْضِ، وَجِيءَ بِهِمْ مُكْتَفِينَ، فَضَرَبَ أَعْنَاقَهُمْ، وَكَانُوا مَا بَيْنَ السَّبْعِمِائَةِ إِلَى الثَّمَانِمِائَةِ، وَسَبَى مَنْ لَمْ يُنبت مِنْهُمْ مَعَ النِّسَاءِ وَأَمْوَالِهِمْ(٩)<br />
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Then he (Sa'ad) said: My judgement is that their fighting-age men be killed, and their families and wealth be taken as booty. The prophet (sala allah 'aleyhi wasallam) said "You have judged with the judgement of Allah above the seven heavens." In another narration: "You have judged with the judgement of the King (Allah)." Then the Messenger of Allah commanded that ditches should be dug, so they were dug in the earth, and they were brought tied by their shoulders, and were beheaded. There were between seven hundred and eight hundred of them. The children who had not yet reached adolescence and the women were taken prisoner, and their wealth was seized.}}<br />
==Accounts in Hadiths==<br />
The hadith of Bukhari provide witness for the incidents described by Ishaq. Bukhari confirms that it was the angels who decree that the war be carried to the Banu Qurayza:{{Quote| {{Bukhari|4|52|68}}| Narrated 'Aisha: 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 Banu Qurayza. So Allah's Apostle went out towards them.}}Similiarly, he confirms that it is was Sa'ad who condemned them to their fate:{{Quote| {{Bukhari|5|58|148}}| Narrated Abu Said Al-Khudri: Some people (i.e. the Jews of Bani bin Quraiza) agreed to accept the verdict of Sad bin Muadh so the Prophet sent for him (i.e. Sad bin Muadh). He came riding a donkey, and when he approached the Mosque, the Prophet ﷺ said, "Get up for the best amongst you." or said, "Get up for your chief." Then the Prophet ﷺ said, "O Sad! These people have agreed to accept your verdict." Sad said, "I judge that their warriors should be killed and their children and women should be taken as captives." The Prophet ﷺ said, "You have given a judgment similar to Allah's Judgment (or the King's judgment)."}}Incidentally, Bukhari mentions that even though ibn Sa'd was called upon to provide a fair judgement to the Banu Qurayzahas a former ally, in fact he went to his death, caused by wounds suffered during the battle of the trench, wishing for death to the infidels:{{Quote| {{Bukhari|5|59|448}}| Sa`d was wounded on the day of Khandaq (i.e. Trench) when a man from Quraish, called Hibban bin Al-`Araqa hit him (with an arrow). The man was Hibban bin Qais from (the tribe of) Bani Mais bin 'Amir bin Lu'ai who shot an arrow at Sa`d's medial arm vein (or main artery of the arm). The Prophet (ﷺ) pitched a tent (for Sa`d) in the Mosque so that he might be near to the Prophet (ﷺ) to visit. When the Prophet returned from the (battle) of Al-Khandaq (i.e. Trench) and laid down his arms and took a bath Gabriel came to him while he (i.e. Gabriel) was shaking the dust off his head, and said, "You have laid down the arms?" By Allah, I have not laid them down. Go out to them (to attack them)." The Prophet (ﷺ) said, "Where?" Gabriel pointed towards Bani Quraiza. So Allah's Messenger (ﷺ) went to them (i.e. Banu Quraiza) (i.e. besieged them). They then surrendered to the Prophet's judgment but he directed them to Sa`d to give his verdict concerning them. Sa`d said, "I give my judgment that their warriors should be killed, their women and children should be taken as captives, and their properties distributed." Narrated Hisham: My father informed me that `Aisha said, "Sa`d said, "O Allah! You know that there is nothing more beloved to me than to fight in Your Cause against those who disbelieved Your Apostle and turned him out (of Mecca). O Allah! I think you have put to an end the fight between us and them (i.e. Quraish infidels). And if there still remains any fight with the Quraish (infidels), then keep me alive till I fight against them for Your Sake. But if you have brought the war to an end, then let this wound burst and cause my death thereby.' So blood gushed from the wound. There was a tent in the Mosque belonging to Banu Ghifar who were surprised by the blood flowing towards them. They said, 'O people of the tent! What is this thing which is coming to us from your side?' Behold! Blood was flowing profusely out of Sa`d's wound. Sa`d then died because of that."}}Bukhari also mentions the fate of the Banu Qurayza, carried out in accordance with Sa'd's judgement:{{Quote|{{bukhari|5|59|362}}, See Also: {{muslim|19|4364}}|Narrated Abd-Allah ibn Umar: Banu Nadir and Banu Qurayza 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 Banu Qaynuqa, the tribe of Abdullah bin Salam and the Jews of Bani Haritha and all the other Jews of Medina. }}Sunan Abi Dawud tells us exactly how it was determined, whether a male youth would be spared, based on whether he had had reached puberty or not:{{Quote| {{Abudawud|38|4390}}| Narrated Atiyyah al-Qurazi:<br />
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I was among the captives of Banu Qurayza. 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.}}<br />
==Modern Views and Perspectives==<br />
<center><youtube>UZE1N56fswY</youtube></center>In the clip above Muslim scholar Yasir Qadhi, well respected for his degrees from the Islamic University of Medina as well as from Yale, makes the argument that Muhammad was dealing with treachery and he had taken the maximum punitive actions against it. Qadhi argues that the prophet was justified in every step and showed as much restraint as necessary, being motivated purely by concerns on statecraft and practicality, not by malice. As he says, it is possible to accuse the prophet of being "harsh" but not of acting with malice towards the Banu Qurayzahor the Jews in general, as this would not be "academically valid."<br />
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Ibn Ishaq makes the same point:{{Quote| Ibn Ishaq: 683 | Then Abu Sufyan said: “O Quraish, we are not in a permanent camp; the horses and camels are dying; the Banu Qurayza have broken their word to us and we have heard disquieting reports of them. You can see the violence of the wind which leaves us neither cooking-pots, or fire, nor tents to count on. Be off, for I am going” }}Yasir Qadhi states that the punishment was "harsh" and yet it is sometimes necessary to be harsh. Yaqeen institute scholar Abu Amina Elias (Justin Parrott) makes the cases that killing the "fighting men" prisoners of the Banu Qurayzahwas an "act of self-defense" on the part of the Muslim community and cites Deuteronomy 20:12-14 to justify the actions of the Muslims, agreeing with ibn Ishaq that Sa'd was judging the Jews by their own law. He also claims that the prophet only sent his men their with arms to "defend themselves" and that the women and children of the Banu Qurayzahwere taken "into captivity" for their protection since all of their men folk had bee slaughtered <ref>"Did the Prophet commit genocide against Jews?" Faith in Allah There is no god but Allah and Muhammad is his messenger https://abuaminaelias.com/prophet-genocide-banu-qurayza/ April 8, 2013</ref>. Karen Armstrong, in her book A Short History of Islam, likewise claims "The struggle did not indicate any hostility towards Jews in general, but only towards the three rebel tribes. The Quran continued to revere Jewish prophets and to urge Muslims to respect the People of the Book."<ref>Islam:A Short History Karen Armstrong Modern Library 2002</ref><br />
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These arguments are all echoes of the original arguments found in the material above. Ibn Ishaq claims that the Jews of Banu Qurayzahposed a threat to the Muslims via their betrayal and does portray Muhammad as hesitating to decide their fate. ibn Ishaq even recounts of how "harsh" the punishment was:{{Quote|{{citation|page=462 (paragraph: 686)|trans_title=The Life of Muhammad|title=Sirat Rasul Allah|author1=Ibn Ishaq|author2=Ibn Hisham|author3=al-Tabari|editor=A. Guillaume|year=1955|publisher=Oxford UP|ISBN=0196360331|location=Karachi|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n381/mode/2up}}|Apostle sent him (Abu Lubaba) to them (Banu Quraiza), and when they saw him they got up to meet him. The women and children went up to him weeping in his face, and he felt sorry for them. They said, ‘Oh Abu Lubaba, do you think that we should submit to Muhammad's judgement? He said ‘yes' and pointed with his hand to his throat signifying slaughter.}}Yet critics of these pro-Islam viewpoints have pointed out that the verse cited by modern Muslims from Deuteronomy to justify the extermination of the Banu Qurayzahyet in fact this is not how the verse has been viewed in traditional Christian or especially Jewish scholarship. According to Jewish doctrine, these verses were revealed to him before the Israelites entered the Holy Land, specifically instructing them on how to deal with the people living there <ref>"Muhammad’s atrocity against the Qurayza Jews" James M. Arlandson Answering Islam https://www.answering-islam.org/Authors/Arlandson/qurayza_jews.htm</ref>. Morever, the claim that there was no apparent animus towards the Jews of Banu Qurayzahon the part of Muhammad is contradicted by ibn Ishaq's account:{{Quote|Ibn Ishaq: 684 | "When the apostle approached their forts he (Muhammad) said: "You brothers of monkeys.., has god disgraced you and brought his vengeance upon you?"<br />
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Banu Qurayza replied: "O Abul Qasim (Muhammad), you are not a barbarous person" }}In mocking them as apes, Muhammad is here echoing the Qur'an, which claims that (some) Jews were turned into apes for violating the sabbath (Qur'an 50:60).<br />
Jewish anti-jihad scholar Andrew Bostrom points out that Muhammad took one of the most beautiful Jewish women of the Banu Qurayza, Rayhanah, as his wife and that the Muslims benefited handsomely from the destruction of this tribe, so self-defense was clearly not the only concern. <ref>"Muhammad, the Qurayza Massacre, and PBS" Andrew Bostom The Legacy of Jihad 10 June 2012, Archived https://www.webcitation.org/query?url=http://www.andrewbostom.org/loj//content/view/38/27/&date=2012-06-10</ref>. Abu Amina Elias's view that the Muslims took such women and children as Rayhana captive simply for their protection also cannot be true, as ibn Ishaq recounts that some of them were taken to the far-off region of the Najd to be sold for weapons and horses. Yasir Qadhi himself points out that the Banu Qurayzahwere offered freedom to live on were they to accept Islam, and according to the sira only their hard, petulant hearts which rejected Muhammad despite knowing he was a prophet of the Lord prevented them from allowing themselves to be saved by conversion to Islam. So clearly, at least in the eyes of the sirah, their Jewish religion did, in fact, have something to do with the pitilessness with which Muhammad dealt with them, going against Qadhi's point that the prophet acted without malice or religious animus according to the sources we have. Bukhari also mentions that the prophet commanded his men to abuse the Banu Qurayzahwith poetry, which was in ancient Arab times one of the premier ways of promoting enmity with an enemy (Muhammad ordered poets who did this to him to be killed):{{Quote| {{Bukhari|5|59|449}}|Narrated Al-Bara: "On the day of Qurayza’s (besiege), Allah's Apostle said to Hassan bin Thabit, 'Abuse them (with your poems), and Gabriel is with you" }}<br />
==Problems with the Traditional Narrative==<br />
The narrative of the Banu Qurayzahis an accepted part of Islamic law, and multiple Islamic jurists have cited it, including when ruling that certain populations of Jews and other non-believers be massacred. As such there is no question amongst orthodox Muslims that it happened <ref>"Extended Interview: The legacy of Islamic Antisemetism" Andrew Bostom andrewbostom.org 13 June 2008</ref>. Yet the historiography of the subject is not without its own problems.<br />
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Within the Islamic tradition, ibn Ishaq was frequently criticized for giving too much weight to Jewish stories and being biased in general in his retellings of certain events. Malik ibn Anas accusses ibn Ishaq of being a "liar" for listening to "Jewish stories" <ref>"New Light on the Story of Banu Qurayza and the Jews of Medina", W.N Arafat 2001 p. 100-107</ref>.<br />
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Modern scholarship has cast much more serious doubts on the scholarship of Islamic scholars working in the 8th century (2nd Islamic century) such as ibn Ishaq. As Fred Donner points out, one of the earliest documents we have from the nascent proto-Islamic movement is the ''Constitution of Medina'' صحيفة مدينة also known as the Ummah Document or صحيفة الأمة. This remarkable document, preserved by the Islamic historian [[Al-Tabari]], lays out a compact for the "believers" of Medina, an "ummah" or national community that includes the Jews as "believers" on the same level as the Arab believers. Fred Donner believes this document actually points to an early, occulted history of Islam in which Arab monotheists joined with Jews into one "ummah" under the command of Muhammad. Troublingly for the historical narrative, this document makes mention of many different Jewish tribes, but the main 3 tribes of the sira, the Banu Qurayza, the Banu Qaynuqaa', and the Banu Nadir are conspicuously absent. It is in fact the absence of these tribes which convinces scholars that the document must be very old despite being preserved only in the 9th-century works of Tabari, since a younger document would presumably would have been changed to agree with the established historical narrative. Donner mentions that many early 7th century mosques do not include the qibla facing towards Mecca, and concludes that this story of the massacre of the Banu Qurayzahmay have been invented or embellished in order to explain a much later break between the Jewish and Muslim communities <ref>Muhammad and the Believers: At the Orgins of Islam, Fred Donner, Harvard University Press 2010, p. 72-73</ref>.<br />
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Patricia Cronner and Michael Cook in their groundbreaking work ''Hagarism'' likewise report on an Armenian historian writing in the 7th century known as pseudo-Sabeous. This historian imputes the Arab invasions to a confederation of Jews and Arabs led by Muhammad himself, contradicting the Islamic narrative that Muhammad died before the invasion of Palestine and the Middle East. Pseudo-Sebeos likewise imputes to the Arabs and Jews a shared monotheism and brotherhood through their ancestry to Abraham and his wife Hagar <ref>Hagarism: Making of the Islamic World, Patricia Crone and Michael Cook, Cambridge University Press 1977, p. 6-8</ref>. If this account is to be believed, there could not have been any great massacre of the Jews by Muhammad as we has working with them when he invaded Palestine. Stephen Shoemaker in his work ''The Death of a Prophet'' adds further evidence to thesis of Crone and Cook, marshaling evidence from a wide variety of sources, almost all of which predate the first Islamic sources, that Muhammad himself was actually the leader of the believers when they entered Palestine and he died only after its conquest. In particular he calls attention to a Jewish apocalypse from the 7th century, the Secrets of Rabbi ben Shim'on, which seems to paint Muhammad as the redeemer of the Jews from the oppression of the Romans in the Holy Land. If this is to be believed, and this source predates every Islamic source we have, the massacre of the Banu Qurayzahcould not have taken place, since Muhammad, the leader of the invasion of Palestine, was seen as a savior of the Jewish people <ref>The Death of a Prophet, Stephen Shoemaker, University of Pennsylvania Press 2012, p. 27-33</ref>. This would seem to indicate that the break between the Muslims and the Jews took place after his death, and would indicate that stories such as the massacre of the Banu Qurayzahwere fabricated in order to "back date" the break with the Jews to the prophet's own lifetime.<br />
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==See Also==<br />
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*[[List of Killings Ordered or Supported by Muhammad]]<br />
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==External Links==<br />
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*[http://www.answering-islam.org/Muhammad/Jews/BQurayza/index.html What really happened to the Banu] ''- Collection of articles from Answering Islam''<br />
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*[https://www.call-to-monotheism.com/rebuttal_to_answering_islam_s_article__the_bani_quraytha_jews__traitors_or_betrayed_ Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?] - ''Muslim Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?"''<br />
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*[{{Reference archive|1=http://www.andrewbostom.org/loj//content/view/38/27/|2=2012-06-10}} Muhammad, the QurayzahMassacre, and PBS] ''- Andrew G. Bostom, FrontPageMagazine''<br />
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*[{{Reference archive|1=http://www.americanthinker.com/2006/02/muhammad_and_massacre_of_the_q.html|2=2012-06-10}} Muhammad and Massacre of the QurayzahJews] ''- James Arlandson, American Thinker''<br />
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*[{{Reference archive|1=http://www.kister.huji.ac.il/sites/default/files/banu_qurayza.pdf|2=2012-06-10}} Massacre of the Banū Qurayẓa: A Re-Examination of a Tradition] ''- M. J. Kister, Jerusalem Studies in Arabic and Islam 8 (1986): 61-96''<br />
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==References==<br />
{{reflist}}<br />
[[Category:Muhammad]]<br />
[[Category:People of the Book]]<br />
[[Category:Jihad]]<br />
[[Category:Islamic History]]<br />
[[Category:Sirah]]<br />
[[Category:Sacred history]]</div>SOShttps://wikiislamica.net/index.php?title=Le_Massacre_des_Banu_Qurayza&diff=137944Le Massacre des Banu Qurayza2024-02-21T22:19:18Z<p>SOS: </p>
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{{QualityScore|Lead=4|Structure=4|Content=4|Language=4|References=4}}[[File:Banu qurayza massacre.jpg|175px|right|thumb|Detail from miniature painting: ''The Prophet, Ali, and the Companions at the Massacre of the Prisoners of the Jewish Tribe of Beni Qurayza'', illustration of a 19th century text by Muhammad Rafi Bazil.]]Selon les sources islamiques traditionnelles, en 627 après J.-C., à la suite de la [[Bataille de la Tranchée]] et de la trahison des Musulmans par la tribu juive des Banu Qurayza, les Musulmans, sous le commandement militaire direct du prophète [[Muhammad]], ont assiégé le camp des Banu Qurayza. Après un siège d'environ 2 semaines, selon les sources, les Juifs des Banu Qurayza se sont rendus et ont confié leur sort à un intermédiaire de confiance des Musulmans de la tribu des 'Aws, Sa'd ibn Mu'adh. Cependant, Sa'd ibn Mu'adh, affirmant suivre la loi de la Torah elle-même, a conseillé à Muhammad de massacrer les hommes de la tribu et de vendre les femmes et les enfants comme esclaves. Muhammad a suivi ce conseil et, par conséquent, entre 400 et 900 prisonniers de la tribu, incluant des enfants montrant des signes de puberté, ont été abattus, beaucoup devant leur famille, et le reste de la tribu a été vendu en esclavage. L'événement est bien attesté dans la tradition historique islamique et a servi de base à de multiples décisions tout au long de l'histoire concernant le traitement des non-Musulmans capturés par les forces militaires Musulmanes.<br />
==Contexte==<br />
Selon ibn Ishaq, les raids agressifs constants et la propension à la guerre de Muhammad contre les Mecquois les avaient poussés, en alliance avec les tribus juives qu'il avait expulsées de Yathrib et la tribu arabe du nord, les Ghatafan, à mettre fin à Muhammad et à son mouvement une fois pour toutes. Les trois tribus juives originelles de Médine, les Banu Nadir, les Banu Qaynuqa et les Banu Qurayza, avaient vu leur nombre diminuer à une seule car Muhammad avait expulsé les Banu Nadir et les Banu Qaynuqa de Médine pour des prétextes différents. Pendant ce temps, leurs biens, y compris leurs précieux palmiers, avaient été saisis par Muhammad et les Musulmans. Avec les Mecquois et les Ghatafan, les tribus juives exilées de Médine avaient formé une alliance et rassemblé une armée dont les effectifs sont donnés dans la Sira comme étant d'environ 10 000 hommes, dont plus de 600 cavaliers montés, contre très peu de cavalerie pour les Musulmans, et 7 000 hommes plus puissants que l'armée qui avait vaincu Muhammad et les Musulmans à Uhud. A cette époque, Muhammad ne pouvait compter que sur une force d'environ 3 000 hommes. Muhammad a reçu la nouvelle de leur avance et a commencé à prendre des dispositions. Un compagnon perse du prophète nommé Salman, apparemment un vétéran de nombreuses guerres des Sassanides contre les Romains, a conseillé que lorsqu'on était confronté à un grand nombre de cavaliers ennemis comme ceux que possédaient les Juifs confédérés et les Mecquois, une bonne stratégie était de creuser une tranchée défensive. Il a été décidé de poursuivre cette stratégie <ref>Martin Lings Muhammad: His Life Based on the Earliest Sources Inner Traditions 2006, pages 222-223</ref>. Les Banu Qurayza n’ont pas fourni d'hommes pour aider, mais ont donné des outils de retranchement et la stratégie des Musulmans a reposé sur les Banu Qurayza, dont le fort se trouvait à l'arrière des défenses Musulmanes, ne rompant pas leur alliance avec Muhammad et ne se joignant pas aux confédérés. La stratégie de la tranchée a fonctionné pour remporter la bataille contre les Mecquois et leurs alliés, et les confédérés ont été repoussés sans beaucoup de pertes pour les Musulmans, mais cela n’a pas mis fin aux combats.<br />
==Récit de la Sira==<br />
The series of events leading to the destruction of the Banu Qurayzah started during the battle of the trench. Unable to break the defenses of the Medinian Muslims, the Meccans sent an emissary from their Jewish allies, “the enemy of Allah, Huyayy bin Akhtab An-Nadri” <ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh Oxford Universite Press 2005, p.453</ref>, to the Banu Qurayzah in an attempt to bring their aide and end the stalemate by attacking Muhammad and the Muslims in the rear of their defenses. According to ibn Ishaq, initially the leader of the Banu Qurayzah Ka'b bin Asad al-Qurayzi did not even allow Huyayy bin Akhtab to enter the compound, but was goaded into doing so be Huyayy's accusation that bin Ka'b did not want to share his food. Ibn Ishaq does not make it clear how he knows this however he claims that the negotiation came to naught due to the Qurayza’s insistence that the Meccans offer hostages in order to assure they would not leave the field of battle till Muhammad was defeated (though they did in fact end up leaving without defeating Muhammad). According to ibn Ishaq, the Banu Qurayzah after much "wheedling" agreed only to not aide the Muslims or to obstruct or fight the confederates. Ibn Ishaq offers as evidence of the Banu Qurayza’s perfidy an Isnad chain from Yahya bin ‘Abbaad bin ‘Abdullah bin Az-Zubayr with a story that a Muslim woman, Safiyah bint ‘AbdulMuttalib, who saw a Jewish scout of the Banu Qurayzahreconnoitering a Muslim fort in preparation for an attack. She told the fort's commander Hassan of this and asked him to kill the scout, and when he refused she took a club and went out and beat the man to death<ref>ibid, 458</ref>. Other than this ibn Ishaq presents no evidence that the Jews of the Banu Qurayzah were in league with the confederates. He does, however, relate that Allah “sowed discord” between the confederates and the Banu Qurayza, which resulted in the Meccans retreating without having defeated Muhammad or engaged in a coordinated attack upon the Muslims with the Banu Qurayzah<ref>ibid, 459</ref><br />
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The battle of the trench being won, Muhammad and his men put their entrenching tools and weapons down to head home. According to the sira, though, Allah had other plans. The angel [[Jibreel]] appeared to Muhammad just as he had put down his weapon, and informed him that the battle was not yet over for the Jews of the Banu Qurayzah still needed to be dealt with due to their treachery, mentioned above. Muhammad informed his men that they were not to pray the 'asr prayer until they reached the Banu Qurayzah compound, meaning he wanted them to go there quickly. The Muslims laid siege to the compound for differing amounts of time depending on the source (ibn Ishaq claims 25 days before "Allah cast terror in their hearts"). The Banu Qurayzah were told to surrender and accept Islam, something they swore they would never do. Despairing of their position, according to ibn Ishaq, they discussed three options: accepting Islam, killing their wives and children and engaging in a banzai-style attack against the numerically superior Muslim forces (perhaps, modern commentators have added, in emulation of their religious forbearers at Masada in Palestine), or engaging in a sneak attack on the Jewish Sabbath. The Jews of the Banu Qurayzah found none of these options acceptable.<br />
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Unable to come to a decision and under siege for weeks, the Banu Qurayzah asked to speak with Abu Lubaba, a man of the tribe of 'Aws, their allies. Abu Lubaba, when asked what the Banu Qurayzahshould do, advised them to surrender to the prophet, but at the same time raised his hand to his neck, indicating they would be slaughtered <ref>ibid, 462</ref>. After he left, he felt that his action in telling the Banu Qurayzah of their fate was a betrayal of the prophet, and he tied himself to a pillar to ask for Allah's forgiveness, an act that Muhammad approved of. Despite this warning, the Banu Qurayzah surrendered to the Muslims the following day <ref>ibid, 463</ref>.<br />
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The tribe of 'Aws, allies of the Banu Qurayzah from the time of [[jahilliyah]], asked for mercy for them from the prophet. The prophet, not wanting to cause dissension in his ranks (oaths and alliances of loyalty were very important in tribal Arab society, as in the absence of courts and established governments the only guaranty of security and justice which could be obtained was the promise of protection from allies in the case of murder, family feuds or war), entrusted the fate of the Banu Qurayzah to a trusted elder shaykh of the 'Aws, Sa‘d bin Mu‘adh, who had been mortally wounded during the battle and would in fact die a shortly after the slaughter of the Banu Qurayza. Once Sa'd bin Mu'adh had ascertained that both the Banu Qurayzah and the prophet would abide by his judgement, whatever it be, he gave it without hesitation: the men of the Banu Qurayzah were to be executed to the last, while the women and children should be sold into slavery. Sa'd bin Mu‘adh justified this decision as being from the Torah of the Jews itself. Ibn Ishaq does not cite the verse and chapter from the Bible but this is usually taken as a reference to the book of Deuteronomy 20:12-14:{{Quote|Deuteronomy 20:12-14|וְאִם לֹ֤א תַשְׁלִים֙ עִמָּ֔ךְ וְעָשְׂתָ֥ה עִמְּךָ֖ מִלְחָמָ֑ה וְצַרְתָּ֖ עָלֶֽיהָ וּנְתָנָ֛הּ יְהוָ֥ה אֱלֹהֶ֖יךָ בְּיָדֶ֑ךָ וְהִכִּיתָ֥ אֶת כָּל זְכוּרָ֖הּ לְפִי חָֽרֶב רַ֣ק הַ֠נָּשִׁים וְהַטַּ֨ף וְהַבְּהֵמָ֜ה וְכֹל֩ אֲשֶׁ֨ר יִהְיֶ֥ה בָעִ֛יר כָּל־ שְׁלָלָ֖הּ תָּבֹ֣ז לָ֑ךְ וְאָֽכַלְתָּ֙ אֶת שְׁלַ֣ל אֹיְבֶ֔יךָ אֲשֶׁ֥ר נָתַ֛ן יְהוָ֥ה אֱלֹהֶ֖יךָ לָֽךְ<br />
<br />
But if the city makes no peace with you, but makes war against you, then you shall besiege it; and when the Lord your God gives it into your hand you shall put all its males to the sword, but the women and the little ones, the cattle, and everything else in the city, all its spoil, you shall take as booty for yourselves; and you shall enjoy the spoil of your enemies, which the Lord your God has given you.}}<br />
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Although modern Muslims cite this verse in justification of Mu'adh's verdict, it should be noted that neither Jewish nor Christian tradition understands this verse as a blanket rule for warfare, but rather as a specific command to the Jews under the command of Joshua who were fighting the pagan peoples of the Holy Land. It has not, generally, been used by either religion to justify the sort of massacre that took place in Medina in other historical contexts.<br />
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The prisoners, thus condemned, were kept in the house or compound of a Muslim woman d. Al-Harith of the banu al-Najjaar tribe. In the morning they were marched out to a trench which had been dug in the city's market, and executed by decapitation <ref>ibid, 465</ref> . According to the sira of ibn Ishaq, one woman was amongst them. The other women and the children were given as sexual and labor slaves to the Muslims, with only boys who had not yet reached puberty being allowed to live. According to the sira, the haul of weapons and plunder was substantial, but Muhammad still sent some of the women and children to be sold in the Najd for more horses and weapons <ref>ibid, 466</ref>. Muhammad as was custom received his pick of the loot including his pick of the females, a beautiful Jewish named Rayhana whose husband was decapitated, and the rest went to all the rest of the Muslims, with a Muslim on horse receiving 3 times the spoils of a foot soldier <ref>ibid, 466</ref>.<br />
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==Tafsir Accounts==<br />
The famed [[tafsir|mufassir]] [[ibn Kathir]], drawing upon his own sources as well as many other classical commentators, in his commentary on sura 33 Al-Ahzab الأحزاب "The Confederates" reaffirms many of the pertinent details from the sira narrative. In particular, ibn Kathir reads into the Quran's denouncement of the [[people of the book]] the perfidious Jews of the tribe of Banu Qurayzah and their betrayal of the prophet:{{Quote|Tafsir of ibn Kathir Qur'an Surah 33<br />
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|وَلِهَذَا قَالَ تَعَالَى: ﴿وَأَنزلَ الَّذِينَ ظَاهَرُوهُمْ﴾ أَيْ: عَاوَنُوا الْأَحْزَابَ وَسَاعَدُوهُمْ عَلَى حَرْبِ رَسُولِ اللَّهِ ﷺ ﴿مِنْ أَهْلِ الْكِتَابِ﴾ يَعْنِي: بَنِي قُرَيْظَةَ مِنَ الْيَهُودِ، مِنْ بَعْضِ أَسْبَاطِ بَنِي إِسْرَائِيلَ، كَانَ قَدْ نَزَلَ آبَاؤُهُمُ الْحِجَازَ قَدِيمًا، طَمَعًا فِي اتِّبَاعِ النَّبِيَّ الْأُمِّيَّ الذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ، ﴿فَلَمَّا جَاءَهُمْ مَا عَرَفُوا كَفَرُوا بِه﴾ [الْبَقَرَةِ: ٨٩] ، فَعَلَيْهِمْ لَعْنَةُ اللَّهِ.<br />
<br />
For thus the most-High said "Those how had backed them (the confederates) came down" meaning: they assisted the confederates and helped them to make war on the Apostle of God (sala allah 'aleyhi wasallam). "From the people of<br />
the book" that is to say the Banu Qurayza of the Jews, descendants of the sons of Israel, who had come down to the Hijaz in olden times, doing so (aiding the Meccans) greedily against the followers of the illiterate prophet (Muhammad) whom they found written about in the Torah and the Gospel "when he came to them they did not know him and disbelieved in him" (surah al-baqarah 89) }}He refers here to [[Surah]] 33:{{Quote|{{Quran-range|33|26|27}}| And He brought those of the People of the Scripture who supported them down from their strongholds, and cast panic into their hearts. Some ye slew and ye made captive some.<br />
<br />
And He caused you to inherit their land and their houses and their wealth, and land ye have not trodden. Allah is Able to do all things }}ibn Kathir confirms that it was the angels themselves who implored Muhammad not to stop fighting:{{Quote|Tafisr of ibn Kathir on Qur'an Surah 33|2=وَرَجَعَ رَسُولُ اللَّهِ ﷺ إِلَى الْمَدِينَةِ مُؤَيَّدًا مَنْصُورًا، وَوَضَعَ النَّاسُ السِّلَاحَ. فَبَيْنَمَا رَسُولُ اللَّهِ ﷺ يَغْتَسِلُ(٤) مِنْ وَعْثَاءِ تِلْكَ الْمُرَابَطَةِ فِي بَيْتِ أُمِّ سَلَمَةَ <br />
<br />
إِذْ تَبَدَّى لَهُ جِبْرِيلُ مُعْتَجِرًا بِعِمَامَةٍ مِنْ إِسْتَبْرَقٍ، عَلَى بَغْلَةٍ عَلَيْهَا قَطِيفَةٌ [مِنْ](٥) دِيبَاجٍ، فَقَالَ: أوضَعت السِّلَاحَ يَا رَسُولَ اللَّهِ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّ الْمَلَائِكَةَ لَمْ تَضَعْ أَسْلِحَتَهَا، وَهَذَا الْآنَ رُجُوعِي مِنْ طَلَبِ الْقَوْمِ. ثُمَّ قَالَ: إِنَّ اللَّهَ يَأْمُرُكَ أَنْ تَنْهَضَ إِلَى بَنِي قُرَيْظَةَ. وَفِي رِوَايَةٍ فَقَالَ لَهُ: عذيرَك مِنْ مُقَاتِلٍ، أَوَضَعْتُمُ السِّلَاحَ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّا لَمْ نَضَعْ أَسْلِحَتَنَا بَعْدُ، انْهَضْ إِلَى هَؤُلَاءِ. قَالَ: "أَيْنَ؟ ". قَالَ: بَنِي قُرَيْظَةَ، فَإِنَّ اللَّهَ أَمَرَنِي أَنْ أُزَلْزِلَ عَلَيْهِمْ. فَنَهَضَ رَسُولُ اللَّهِ ﷺ مِنْ فَوْرِهِ، وَأَمَرَ النَّاسَ بِالْمَسِيرِ إِلَى بَنِي قُرَيْظَةَ، وَكَانَتْ عَلَى أَمْيَالٍ مِنَ الْمَدِينَةِ، وَذَلِكَ بَعْدَ صَلَاةِ الظُّهْرِ، وَقَالَ: "لَا يُصَلِّيَنَّ أَحَدٌ مِنْكُمُ الْعَصْرَ إِلَّا فِي بَنِي قُرَيْظَةَ".<br />
<br />
<br />
<br />
the Messenger of Allah returned to Al-Madinah in triumph and the people put down their weapons. While the Messenger of Allah was washing off the dust of battle in the house of Umm Salamah, may Allah be pleased with her, Jibril, upon him be peace, came to him wearing a turban of brocade, riding on a mule on which was a cloth of silk brocade. He said, "Have you put down your weapons, O Messenger of Allah" He said, "Yes" He said, "But the angels have not put down their weapons. I have just now come back from pursuing the people." Then he said: "Allah, may He be blessed and exalted, commands you to get up and go to Banu Quraiza. According to another report, "What a fighter you are! Have you put down your weapons" He said, "Yes". He said, "But we have not put down our weapons yet, get up and go to these people." He said: "Where?" He said, "Banu Quraiza, for Allah has commanded me to shake them." So the Messenger of Allah got up immediately, and commanded the people to march towards Banu Quraiza, who were a few miles from Al-Madinah. This was after Salat Az-Zuhr. He said, No one among you should pray `Asr except at Banu Quraiza.}}Thus in the view of ibn Kathir the fate of the Banu Qurayzah was the work of their own hand, a fate approved of and commanded by heaven itself. According to ibn Kathir, there fate was exactly what ibn Ishaq had described:{{Quote| Tafsir Ibn Kathir on Surah 33|2=فَقَالَ: إِنِّي أَحْكُمُ أَنْ تُقْتَلَ مُقَاتلتهم، وتُسبْى ذُرِّيَّتُهُمْ وَأَمْوَالُهُمْ. فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: "لَقَدْ حَكَمْتَ بِحُكْمِ اللَّهِ مِنْ فَوْقِ سَبْعَةِ أَرْقِعَةٍ"(٨) . وَفِي رِوَايَةٍ: "لَقَدْ حكمتَ بِحُكْمِ المَلك". ثُمَّ أَمْرَ رَسُولِ اللَّهِ ﷺ بِالْأَخَادِيدِ فَخُدّت فِي الْأَرْضِ، وَجِيءَ بِهِمْ مُكْتَفِينَ، فَضَرَبَ أَعْنَاقَهُمْ، وَكَانُوا مَا بَيْنَ السَّبْعِمِائَةِ إِلَى الثَّمَانِمِائَةِ، وَسَبَى مَنْ لَمْ يُنبت مِنْهُمْ مَعَ النِّسَاءِ وَأَمْوَالِهِمْ(٩)<br />
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Then he (Sa'ad) said: My judgement is that their fighting-age men be killed, and their families and wealth be taken as booty. The prophet (sala allah 'aleyhi wasallam) said "You have judged with the judgement of Allah above the seven heavens." In another narration: "You have judged with the judgement of the King (Allah)." Then the Messenger of Allah commanded that ditches should be dug, so they were dug in the earth, and they were brought tied by their shoulders, and were beheaded. There were between seven hundred and eight hundred of them. The children who had not yet reached adolescence and the women were taken prisoner, and their wealth was seized.}}<br />
==Accounts in Hadiths==<br />
The hadith of Bukhari provide witness for the incidents described by Ishaq. Bukhari confirms that it was the angels who decree that the war be carried to the Banu Qurayza:{{Quote| {{Bukhari|4|52|68}}| Narrated 'Aisha: 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 Banu Qurayza. So Allah's Apostle went out towards them.}}Similiarly, he confirms that it is was Sa'ad who condemned them to their fate:{{Quote| {{Bukhari|5|58|148}}| Narrated Abu Said Al-Khudri: Some people (i.e. the Jews of Bani bin Quraiza) agreed to accept the verdict of Sad bin Muadh so the Prophet sent for him (i.e. Sad bin Muadh). He came riding a donkey, and when he approached the Mosque, the Prophet ﷺ said, "Get up for the best amongst you." or said, "Get up for your chief." Then the Prophet ﷺ said, "O Sad! These people have agreed to accept your verdict." Sad said, "I judge that their warriors should be killed and their children and women should be taken as captives." The Prophet ﷺ said, "You have given a judgment similar to Allah's Judgment (or the King's judgment)."}}Incidentally, Bukhari mentions that even though ibn Sa'd was called upon to provide a fair judgement to the Banu Qurayzahas a former ally, in fact he went to his death, caused by wounds suffered during the battle of the trench, wishing for death to the infidels:{{Quote| {{Bukhari|5|59|448}}| Sa`d was wounded on the day of Khandaq (i.e. Trench) when a man from Quraish, called Hibban bin Al-`Araqa hit him (with an arrow). The man was Hibban bin Qais from (the tribe of) Bani Mais bin 'Amir bin Lu'ai who shot an arrow at Sa`d's medial arm vein (or main artery of the arm). The Prophet (ﷺ) pitched a tent (for Sa`d) in the Mosque so that he might be near to the Prophet (ﷺ) to visit. When the Prophet returned from the (battle) of Al-Khandaq (i.e. Trench) and laid down his arms and took a bath Gabriel came to him while he (i.e. Gabriel) was shaking the dust off his head, and said, "You have laid down the arms?" By Allah, I have not laid them down. Go out to them (to attack them)." The Prophet (ﷺ) said, "Where?" Gabriel pointed towards Bani Quraiza. So Allah's Messenger (ﷺ) went to them (i.e. Banu Quraiza) (i.e. besieged them). They then surrendered to the Prophet's judgment but he directed them to Sa`d to give his verdict concerning them. Sa`d said, "I give my judgment that their warriors should be killed, their women and children should be taken as captives, and their properties distributed." Narrated Hisham: My father informed me that `Aisha said, "Sa`d said, "O Allah! You know that there is nothing more beloved to me than to fight in Your Cause against those who disbelieved Your Apostle and turned him out (of Mecca). O Allah! I think you have put to an end the fight between us and them (i.e. Quraish infidels). And if there still remains any fight with the Quraish (infidels), then keep me alive till I fight against them for Your Sake. But if you have brought the war to an end, then let this wound burst and cause my death thereby.' So blood gushed from the wound. There was a tent in the Mosque belonging to Banu Ghifar who were surprised by the blood flowing towards them. They said, 'O people of the tent! What is this thing which is coming to us from your side?' Behold! Blood was flowing profusely out of Sa`d's wound. Sa`d then died because of that."}}Bukhari also mentions the fate of the Banu Qurayza, carried out in accordance with Sa'd's judgement:{{Quote|{{bukhari|5|59|362}}, See Also: {{muslim|19|4364}}|Narrated Abd-Allah ibn Umar: Banu Nadir and Banu Qurayza 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 Banu Qaynuqa, the tribe of Abdullah bin Salam and the Jews of Bani Haritha and all the other Jews of Medina. }}Sunan Abi Dawud tells us exactly how it was determined, whether a male youth would be spared, based on whether he had had reached puberty or not:{{Quote| {{Abudawud|38|4390}}| Narrated Atiyyah al-Qurazi:<br />
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I was among the captives of Banu Qurayza. 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.}}<br />
==Modern Views and Perspectives==<br />
<center><youtube>UZE1N56fswY</youtube></center>In the clip above Muslim scholar Yasir Qadhi, well respected for his degrees from the Islamic University of Medina as well as from Yale, makes the argument that Muhammad was dealing with treachery and he had taken the maximum punitive actions against it. Qadhi argues that the prophet was justified in every step and showed as much restraint as necessary, being motivated purely by concerns on statecraft and practicality, not by malice. As he says, it is possible to accuse the prophet of being "harsh" but not of acting with malice towards the Banu Qurayzahor the Jews in general, as this would not be "academically valid."<br />
<br />
Ibn Ishaq makes the same point:{{Quote| Ibn Ishaq: 683 | Then Abu Sufyan said: “O Quraish, we are not in a permanent camp; the horses and camels are dying; the Banu Qurayza have broken their word to us and we have heard disquieting reports of them. You can see the violence of the wind which leaves us neither cooking-pots, or fire, nor tents to count on. Be off, for I am going” }}Yasir Qadhi states that the punishment was "harsh" and yet it is sometimes necessary to be harsh. Yaqeen institute scholar Abu Amina Elias (Justin Parrott) makes the cases that killing the "fighting men" prisoners of the Banu Qurayzahwas an "act of self-defense" on the part of the Muslim community and cites Deuteronomy 20:12-14 to justify the actions of the Muslims, agreeing with ibn Ishaq that Sa'd was judging the Jews by their own law. He also claims that the prophet only sent his men their with arms to "defend themselves" and that the women and children of the Banu Qurayzahwere taken "into captivity" for their protection since all of their men folk had bee slaughtered <ref>"Did the Prophet commit genocide against Jews?" Faith in Allah There is no god but Allah and Muhammad is his messenger https://abuaminaelias.com/prophet-genocide-banu-qurayza/ April 8, 2013</ref>. Karen Armstrong, in her book A Short History of Islam, likewise claims "The struggle did not indicate any hostility towards Jews in general, but only towards the three rebel tribes. The Quran continued to revere Jewish prophets and to urge Muslims to respect the People of the Book."<ref>Islam:A Short History Karen Armstrong Modern Library 2002</ref><br />
<br />
These arguments are all echoes of the original arguments found in the material above. Ibn Ishaq claims that the Jews of Banu Qurayzahposed a threat to the Muslims via their betrayal and does portray Muhammad as hesitating to decide their fate. ibn Ishaq even recounts of how "harsh" the punishment was:{{Quote|{{citation|page=462 (paragraph: 686)|trans_title=The Life of Muhammad|title=Sirat Rasul Allah|author1=Ibn Ishaq|author2=Ibn Hisham|author3=al-Tabari|editor=A. Guillaume|year=1955|publisher=Oxford UP|ISBN=0196360331|location=Karachi|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n381/mode/2up}}|Apostle sent him (Abu Lubaba) to them (Banu Quraiza), and when they saw him they got up to meet him. The women and children went up to him weeping in his face, and he felt sorry for them. They said, ‘Oh Abu Lubaba, do you think that we should submit to Muhammad's judgement? He said ‘yes' and pointed with his hand to his throat signifying slaughter.}}Yet critics of these pro-Islam viewpoints have pointed out that the verse cited by modern Muslims from Deuteronomy to justify the extermination of the Banu Qurayzahyet in fact this is not how the verse has been viewed in traditional Christian or especially Jewish scholarship. According to Jewish doctrine, these verses were revealed to him before the Israelites entered the Holy Land, specifically instructing them on how to deal with the people living there <ref>"Muhammad’s atrocity against the Qurayza Jews" James M. Arlandson Answering Islam https://www.answering-islam.org/Authors/Arlandson/qurayza_jews.htm</ref>. Morever, the claim that there was no apparent animus towards the Jews of Banu Qurayzahon the part of Muhammad is contradicted by ibn Ishaq's account:{{Quote|Ibn Ishaq: 684 | "When the apostle approached their forts he (Muhammad) said: "You brothers of monkeys.., has god disgraced you and brought his vengeance upon you?"<br />
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Banu Qurayza replied: "O Abul Qasim (Muhammad), you are not a barbarous person" }}In mocking them as apes, Muhammad is here echoing the Qur'an, which claims that (some) Jews were turned into apes for violating the sabbath (Qur'an 50:60).<br />
Jewish anti-jihad scholar Andrew Bostrom points out that Muhammad took one of the most beautiful Jewish women of the Banu Qurayza, Rayhanah, as his wife and that the Muslims benefited handsomely from the destruction of this tribe, so self-defense was clearly not the only concern. <ref>"Muhammad, the Qurayza Massacre, and PBS" Andrew Bostom The Legacy of Jihad 10 June 2012, Archived https://www.webcitation.org/query?url=http://www.andrewbostom.org/loj//content/view/38/27/&date=2012-06-10</ref>. Abu Amina Elias's view that the Muslims took such women and children as Rayhana captive simply for their protection also cannot be true, as ibn Ishaq recounts that some of them were taken to the far-off region of the Najd to be sold for weapons and horses. Yasir Qadhi himself points out that the Banu Qurayzahwere offered freedom to live on were they to accept Islam, and according to the sira only their hard, petulant hearts which rejected Muhammad despite knowing he was a prophet of the Lord prevented them from allowing themselves to be saved by conversion to Islam. So clearly, at least in the eyes of the sirah, their Jewish religion did, in fact, have something to do with the pitilessness with which Muhammad dealt with them, going against Qadhi's point that the prophet acted without malice or religious animus according to the sources we have. Bukhari also mentions that the prophet commanded his men to abuse the Banu Qurayzahwith poetry, which was in ancient Arab times one of the premier ways of promoting enmity with an enemy (Muhammad ordered poets who did this to him to be killed):{{Quote| {{Bukhari|5|59|449}}|Narrated Al-Bara: "On the day of Qurayza’s (besiege), Allah's Apostle said to Hassan bin Thabit, 'Abuse them (with your poems), and Gabriel is with you" }}<br />
==Problems with the Traditional Narrative==<br />
The narrative of the Banu Qurayzahis an accepted part of Islamic law, and multiple Islamic jurists have cited it, including when ruling that certain populations of Jews and other non-believers be massacred. As such there is no question amongst orthodox Muslims that it happened <ref>"Extended Interview: The legacy of Islamic Antisemetism" Andrew Bostom andrewbostom.org 13 June 2008</ref>. Yet the historiography of the subject is not without its own problems.<br />
<br />
Within the Islamic tradition, ibn Ishaq was frequently criticized for giving too much weight to Jewish stories and being biased in general in his retellings of certain events. Malik ibn Anas accusses ibn Ishaq of being a "liar" for listening to "Jewish stories" <ref>"New Light on the Story of Banu Qurayza and the Jews of Medina", W.N Arafat 2001 p. 100-107</ref>.<br />
<br />
Modern scholarship has cast much more serious doubts on the scholarship of Islamic scholars working in the 8th century (2nd Islamic century) such as ibn Ishaq. As Fred Donner points out, one of the earliest documents we have from the nascent proto-Islamic movement is the ''Constitution of Medina'' صحيفة مدينة also known as the Ummah Document or صحيفة الأمة. This remarkable document, preserved by the Islamic historian [[Al-Tabari]], lays out a compact for the "believers" of Medina, an "ummah" or national community that includes the Jews as "believers" on the same level as the Arab believers. Fred Donner believes this document actually points to an early, occulted history of Islam in which Arab monotheists joined with Jews into one "ummah" under the command of Muhammad. Troublingly for the historical narrative, this document makes mention of many different Jewish tribes, but the main 3 tribes of the sira, the Banu Qurayza, the Banu Qaynuqaa', and the Banu Nadir are conspicuously absent. It is in fact the absence of these tribes which convinces scholars that the document must be very old despite being preserved only in the 9th-century works of Tabari, since a younger document would presumably would have been changed to agree with the established historical narrative. Donner mentions that many early 7th century mosques do not include the qibla facing towards Mecca, and concludes that this story of the massacre of the Banu Qurayzahmay have been invented or embellished in order to explain a much later break between the Jewish and Muslim communities <ref>Muhammad and the Believers: At the Orgins of Islam, Fred Donner, Harvard University Press 2010, p. 72-73</ref>.<br />
<br />
Patricia Cronner and Michael Cook in their groundbreaking work ''Hagarism'' likewise report on an Armenian historian writing in the 7th century known as pseudo-Sabeous. This historian imputes the Arab invasions to a confederation of Jews and Arabs led by Muhammad himself, contradicting the Islamic narrative that Muhammad died before the invasion of Palestine and the Middle East. Pseudo-Sebeos likewise imputes to the Arabs and Jews a shared monotheism and brotherhood through their ancestry to Abraham and his wife Hagar <ref>Hagarism: Making of the Islamic World, Patricia Crone and Michael Cook, Cambridge University Press 1977, p. 6-8</ref>. If this account is to be believed, there could not have been any great massacre of the Jews by Muhammad as we has working with them when he invaded Palestine. Stephen Shoemaker in his work ''The Death of a Prophet'' adds further evidence to thesis of Crone and Cook, marshaling evidence from a wide variety of sources, almost all of which predate the first Islamic sources, that Muhammad himself was actually the leader of the believers when they entered Palestine and he died only after its conquest. In particular he calls attention to a Jewish apocalypse from the 7th century, the Secrets of Rabbi ben Shim'on, which seems to paint Muhammad as the redeemer of the Jews from the oppression of the Romans in the Holy Land. If this is to be believed, and this source predates every Islamic source we have, the massacre of the Banu Qurayzahcould not have taken place, since Muhammad, the leader of the invasion of Palestine, was seen as a savior of the Jewish people <ref>The Death of a Prophet, Stephen Shoemaker, University of Pennsylvania Press 2012, p. 27-33</ref>. This would seem to indicate that the break between the Muslims and the Jews took place after his death, and would indicate that stories such as the massacre of the Banu Qurayzahwere fabricated in order to "back date" the break with the Jews to the prophet's own lifetime.<br />
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==See Also==<br />
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*[[List of Killings Ordered or Supported by Muhammad]]<br />
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==External Links==<br />
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*[http://www.answering-islam.org/Muhammad/Jews/BQurayza/index.html What really happened to the Banu] ''- Collection of articles from Answering Islam''<br />
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*[https://www.call-to-monotheism.com/rebuttal_to_answering_islam_s_article__the_bani_quraytha_jews__traitors_or_betrayed_ Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?] - ''Muslim Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?"''<br />
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*[{{Reference archive|1=http://www.andrewbostom.org/loj//content/view/38/27/|2=2012-06-10}} Muhammad, the QurayzahMassacre, and PBS] ''- Andrew G. Bostom, FrontPageMagazine''<br />
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*[{{Reference archive|1=http://www.americanthinker.com/2006/02/muhammad_and_massacre_of_the_q.html|2=2012-06-10}} Muhammad and Massacre of the QurayzahJews] ''- James Arlandson, American Thinker''<br />
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*[{{Reference archive|1=http://www.kister.huji.ac.il/sites/default/files/banu_qurayza.pdf|2=2012-06-10}} Massacre of the Banū Qurayẓa: A Re-Examination of a Tradition] ''- M. J. Kister, Jerusalem Studies in Arabic and Islam 8 (1986): 61-96''<br />
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==References==<br />
{{reflist}}<br />
[[Category:Muhammad]]<br />
[[Category:People of the Book]]<br />
[[Category:Jihad]]<br />
[[Category:Islamic History]]<br />
[[Category:Sirah]]<br />
[[Category:Sacred history]]</div>SOShttps://wikiislamica.net/index.php?title=Le_Massacre_des_Banu_Qurayza&diff=137943Le Massacre des Banu Qurayza2024-02-21T22:12:11Z<p>SOS: </p>
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{{QualityScore|Lead=4|Structure=4|Content=4|Language=4|References=4}}[[File:Banu qurayza massacre.jpg|175px|right|thumb|Detail from miniature painting: ''The Prophet, Ali, and the Companions at the Massacre of the Prisoners of the Jewish Tribe of Beni Qurayza'', illustration of a 19th century text by Muhammad Rafi Bazil.]]Selon les sources islamiques traditionnelles, en 627 après J.-C., à la suite de la [[Bataille de la Tranchée]] et de la trahison des Musulmans par la tribu juive des Banu Qurayza, les Musulmans, sous le commandement militaire direct du prophète [[Muhammad]], ont assiégé le camp des Banu Qurayza. Après un siège d'environ 2 semaines, selon les sources, les Juifs des Banu Qurayza se sont rendus et ont confié leur sort à un intermédiaire de confiance des Musulmans de la tribu des 'Aws, Sa'd ibn Mu'adh. Cependant, Sa'd ibn Mu'adh, affirmant suivre la loi de la Torah elle-même, a conseillé à Muhammad de massacrer les hommes de la tribu et de vendre les femmes et les enfants comme esclaves. Muhammad a suivi ce conseil et, par conséquent, entre 400 et 900 prisonniers de la tribu, incluant des enfants montrant des signes de puberté, ont été abattus, beaucoup devant leur famille, et le reste de la tribu a été vendu en esclavage. L'événement est bien attesté dans la tradition historique islamique et a servi de base à de multiples décisions tout au long de l'histoire concernant le traitement des non-Musulmans capturés par les forces militaires Musulmanes.<br />
==Contexte==<br />
Selon ibn Ishaq, les raids agressifs constants et la propension à la guerre de Muhammad contre les Mecquois les avaient poussés, en alliance avec les tribus juives qu'il avait expulsées de Yathrib et la tribu arabe du nord, les Ghatafan, à mettre fin à Muhammad et à son mouvement une fois pour toutes. Les trois tribus juives originelles de Médine, les Banu Nadir, les Banu Qaynuqa et les Banu Qurayza, avaient vu leur nombre diminuer à une seule car Muhammad avait expulsé les Banu Nadir et les Banu Qaynuqa de Médine pour des prétextes différents. Pendant ce temps, leurs biens, y compris leurs précieux palmiers, avaient été saisis par Muhammad et les Musulmans. Avec les Mecquois et les Ghatafan, les tribus juives exilées de Médine avaient formé une alliance et rassemblé une armée dont les effectifs sont donnés dans la Sira comme étant d'environ 10 000 hommes, dont plus de 600 cavaliers montés, contre très peu de cavalerie pour les Musulmans, et 7 000 hommes plus puissants que l'armée qui avait vaincu Muhammad aux Musulmans à Uhud. A cette époque, Muhammad ne pouvait compter que sur une force d'environ 3 000 hommes. Muhammad a reçu la nouvelle de leur avance et a commencé à prendre des dispositions. Un compagnon perse du prophète nommé Salman, apparemment un vétéran de nombreuses guerres des Sassanides contre les Romains, a conseillé que lorsqu'on était confronté à un grand nombre de cavaliers ennemis comme ceux que possédaient les Juifs confédérés et les Mecquois, une bonne stratégie était de creuser une tranchée défensive. Il a été décidé de poursuivre cette stratégie <ref>Martin Lings Muhammad: His Life Based on the Earliest Sources Inner Traditions 2006, pages 222-223</ref>. Les Banu Qurayza n’ont pas fourni d'hommes pour aider, mais ont donné des outils de retranchement et la stratégie des Musulmans a reposé sur les Banu Qurayza, dont le fort se trouvait à l'arrière des défenses Musulmanes, ne rompant pas leur alliance avec Muhammad et ne se joignant pas aux confédérés. La stratégie de la tranchée a fonctionné pour remporter la bataille contre les Mecquois et leurs alliés, et les confédérés ont été repoussés sans beaucoup de pertes pour les Musulmans, mais cela n’a pas mis fin aux combats.<br />
==Récit de la Sira==<br />
The series of events leading to the destruction of the Banu Qurayzah started during the battle of the trench. Unable to break the defenses of the Medinian Muslims, the Meccans sent an emissary from their Jewish allies, “the enemy of Allah, Huyayy bin Akhtab An-Nadri” <ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh Oxford Universite Press 2005, p.453</ref>, to the Banu Qurayzah in an attempt to bring their aide and end the stalemate by attacking Muhammad and the Muslims in the rear of their defenses. According to ibn Ishaq, initially the leader of the Banu Qurayzah Ka'b bin Asad al-Qurayzi did not even allow Huyayy bin Akhtab to enter the compound, but was goaded into doing so be Huyayy's accusation that bin Ka'b did not want to share his food. Ibn Ishaq does not make it clear how he knows this however he claims that the negotiation came to naught due to the Qurayza’s insistence that the Meccans offer hostages in order to assure they would not leave the field of battle till Muhammad was defeated (though they did in fact end up leaving without defeating Muhammad). According to ibn Ishaq, the Banu Qurayzah after much "wheedling" agreed only to not aide the Muslims or to obstruct or fight the confederates. Ibn Ishaq offers as evidence of the Banu Qurayza’s perfidy an Isnad chain from Yahya bin ‘Abbaad bin ‘Abdullah bin Az-Zubayr with a story that a Muslim woman, Safiyah bint ‘AbdulMuttalib, who saw a Jewish scout of the Banu Qurayzahreconnoitering a Muslim fort in preparation for an attack. She told the fort's commander Hassan of this and asked him to kill the scout, and when he refused she took a club and went out and beat the man to death<ref>ibid, 458</ref>. Other than this ibn Ishaq presents no evidence that the Jews of the Banu Qurayzah were in league with the confederates. He does, however, relate that Allah “sowed discord” between the confederates and the Banu Qurayza, which resulted in the Meccans retreating without having defeated Muhammad or engaged in a coordinated attack upon the Muslims with the Banu Qurayzah<ref>ibid, 459</ref><br />
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The battle of the trench being won, Muhammad and his men put their entrenching tools and weapons down to head home. According to the sira, though, Allah had other plans. The angel [[Jibreel]] appeared to Muhammad just as he had put down his weapon, and informed him that the battle was not yet over for the Jews of the Banu Qurayzah still needed to be dealt with due to their treachery, mentioned above. Muhammad informed his men that they were not to pray the 'asr prayer until they reached the Banu Qurayzah compound, meaning he wanted them to go there quickly. The Muslims laid siege to the compound for differing amounts of time depending on the source (ibn Ishaq claims 25 days before "Allah cast terror in their hearts"). The Banu Qurayzah were told to surrender and accept Islam, something they swore they would never do. Despairing of their position, according to ibn Ishaq, they discussed three options: accepting Islam, killing their wives and children and engaging in a banzai-style attack against the numerically superior Muslim forces (perhaps, modern commentators have added, in emulation of their religious forbearers at Masada in Palestine), or engaging in a sneak attack on the Jewish Sabbath. The Jews of the Banu Qurayzah found none of these options acceptable.<br />
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Unable to come to a decision and under siege for weeks, the Banu Qurayzah asked to speak with Abu Lubaba, a man of the tribe of 'Aws, their allies. Abu Lubaba, when asked what the Banu Qurayzahshould do, advised them to surrender to the prophet, but at the same time raised his hand to his neck, indicating they would be slaughtered <ref>ibid, 462</ref>. After he left, he felt that his action in telling the Banu Qurayzah of their fate was a betrayal of the prophet, and he tied himself to a pillar to ask for Allah's forgiveness, an act that Muhammad approved of. Despite this warning, the Banu Qurayzah surrendered to the Muslims the following day <ref>ibid, 463</ref>.<br />
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The tribe of 'Aws, allies of the Banu Qurayzah from the time of [[jahilliyah]], asked for mercy for them from the prophet. The prophet, not wanting to cause dissension in his ranks (oaths and alliances of loyalty were very important in tribal Arab society, as in the absence of courts and established governments the only guaranty of security and justice which could be obtained was the promise of protection from allies in the case of murder, family feuds or war), entrusted the fate of the Banu Qurayzah to a trusted elder shaykh of the 'Aws, Sa‘d bin Mu‘adh, who had been mortally wounded during the battle and would in fact die a shortly after the slaughter of the Banu Qurayza. Once Sa'd bin Mu'adh had ascertained that both the Banu Qurayzah and the prophet would abide by his judgement, whatever it be, he gave it without hesitation: the men of the Banu Qurayzah were to be executed to the last, while the women and children should be sold into slavery. Sa'd bin Mu‘adh justified this decision as being from the Torah of the Jews itself. Ibn Ishaq does not cite the verse and chapter from the Bible but this is usually taken as a reference to the book of Deuteronomy 20:12-14:{{Quote|Deuteronomy 20:12-14|וְאִם לֹ֤א תַשְׁלִים֙ עִמָּ֔ךְ וְעָשְׂתָ֥ה עִמְּךָ֖ מִלְחָמָ֑ה וְצַרְתָּ֖ עָלֶֽיהָ וּנְתָנָ֛הּ יְהוָ֥ה אֱלֹהֶ֖יךָ בְּיָדֶ֑ךָ וְהִכִּיתָ֥ אֶת כָּל זְכוּרָ֖הּ לְפִי חָֽרֶב רַ֣ק הַ֠נָּשִׁים וְהַטַּ֨ף וְהַבְּהֵמָ֜ה וְכֹל֩ אֲשֶׁ֨ר יִהְיֶ֥ה בָעִ֛יר כָּל־ שְׁלָלָ֖הּ תָּבֹ֣ז לָ֑ךְ וְאָֽכַלְתָּ֙ אֶת שְׁלַ֣ל אֹיְבֶ֔יךָ אֲשֶׁ֥ר נָתַ֛ן יְהוָ֥ה אֱלֹהֶ֖יךָ לָֽךְ<br />
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But if the city makes no peace with you, but makes war against you, then you shall besiege it; and when the Lord your God gives it into your hand you shall put all its males to the sword, but the women and the little ones, the cattle, and everything else in the city, all its spoil, you shall take as booty for yourselves; and you shall enjoy the spoil of your enemies, which the Lord your God has given you.}}<br />
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Although modern Muslims cite this verse in justification of Mu'adh's verdict, it should be noted that neither Jewish nor Christian tradition understands this verse as a blanket rule for warfare, but rather as a specific command to the Jews under the command of Joshua who were fighting the pagan peoples of the Holy Land. It has not, generally, been used by either religion to justify the sort of massacre that took place in Medina in other historical contexts.<br />
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The prisoners, thus condemned, were kept in the house or compound of a Muslim woman d. Al-Harith of the banu al-Najjaar tribe. In the morning they were marched out to a trench which had been dug in the city's market, and executed by decapitation <ref>ibid, 465</ref> . According to the sira of ibn Ishaq, one woman was amongst them. The other women and the children were given as sexual and labor slaves to the Muslims, with only boys who had not yet reached puberty being allowed to live. According to the sira, the haul of weapons and plunder was substantial, but Muhammad still sent some of the women and children to be sold in the Najd for more horses and weapons <ref>ibid, 466</ref>. Muhammad as was custom received his pick of the loot including his pick of the females, a beautiful Jewish named Rayhana whose husband was decapitated, and the rest went to all the rest of the Muslims, with a Muslim on horse receiving 3 times the spoils of a foot soldier <ref>ibid, 466</ref>.<br />
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==Tafsir Accounts==<br />
The famed [[tafsir|mufassir]] [[ibn Kathir]], drawing upon his own sources as well as many other classical commentators, in his commentary on sura 33 Al-Ahzab الأحزاب "The Confederates" reaffirms many of the pertinent details from the sira narrative. In particular, ibn Kathir reads into the Quran's denouncement of the [[people of the book]] the perfidious Jews of the tribe of Banu Qurayzah and their betrayal of the prophet:{{Quote|Tafsir of ibn Kathir Qur'an Surah 33<br />
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|وَلِهَذَا قَالَ تَعَالَى: ﴿وَأَنزلَ الَّذِينَ ظَاهَرُوهُمْ﴾ أَيْ: عَاوَنُوا الْأَحْزَابَ وَسَاعَدُوهُمْ عَلَى حَرْبِ رَسُولِ اللَّهِ ﷺ ﴿مِنْ أَهْلِ الْكِتَابِ﴾ يَعْنِي: بَنِي قُرَيْظَةَ مِنَ الْيَهُودِ، مِنْ بَعْضِ أَسْبَاطِ بَنِي إِسْرَائِيلَ، كَانَ قَدْ نَزَلَ آبَاؤُهُمُ الْحِجَازَ قَدِيمًا، طَمَعًا فِي اتِّبَاعِ النَّبِيَّ الْأُمِّيَّ الذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ، ﴿فَلَمَّا جَاءَهُمْ مَا عَرَفُوا كَفَرُوا بِه﴾ [الْبَقَرَةِ: ٨٩] ، فَعَلَيْهِمْ لَعْنَةُ اللَّهِ.<br />
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For thus the most-High said "Those how had backed them (the confederates) came down" meaning: they assisted the confederates and helped them to make war on the Apostle of God (sala allah 'aleyhi wasallam). "From the people of<br />
the book" that is to say the Banu Qurayza of the Jews, descendants of the sons of Israel, who had come down to the Hijaz in olden times, doing so (aiding the Meccans) greedily against the followers of the illiterate prophet (Muhammad) whom they found written about in the Torah and the Gospel "when he came to them they did not know him and disbelieved in him" (surah al-baqarah 89) }}He refers here to [[Surah]] 33:{{Quote|{{Quran-range|33|26|27}}| And He brought those of the People of the Scripture who supported them down from their strongholds, and cast panic into their hearts. Some ye slew and ye made captive some.<br />
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And He caused you to inherit their land and their houses and their wealth, and land ye have not trodden. Allah is Able to do all things }}ibn Kathir confirms that it was the angels themselves who implored Muhammad not to stop fighting:{{Quote|Tafisr of ibn Kathir on Qur'an Surah 33|2=وَرَجَعَ رَسُولُ اللَّهِ ﷺ إِلَى الْمَدِينَةِ مُؤَيَّدًا مَنْصُورًا، وَوَضَعَ النَّاسُ السِّلَاحَ. فَبَيْنَمَا رَسُولُ اللَّهِ ﷺ يَغْتَسِلُ(٤) مِنْ وَعْثَاءِ تِلْكَ الْمُرَابَطَةِ فِي بَيْتِ أُمِّ سَلَمَةَ <br />
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إِذْ تَبَدَّى لَهُ جِبْرِيلُ مُعْتَجِرًا بِعِمَامَةٍ مِنْ إِسْتَبْرَقٍ، عَلَى بَغْلَةٍ عَلَيْهَا قَطِيفَةٌ [مِنْ](٥) دِيبَاجٍ، فَقَالَ: أوضَعت السِّلَاحَ يَا رَسُولَ اللَّهِ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّ الْمَلَائِكَةَ لَمْ تَضَعْ أَسْلِحَتَهَا، وَهَذَا الْآنَ رُجُوعِي مِنْ طَلَبِ الْقَوْمِ. ثُمَّ قَالَ: إِنَّ اللَّهَ يَأْمُرُكَ أَنْ تَنْهَضَ إِلَى بَنِي قُرَيْظَةَ. وَفِي رِوَايَةٍ فَقَالَ لَهُ: عذيرَك مِنْ مُقَاتِلٍ، أَوَضَعْتُمُ السِّلَاحَ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّا لَمْ نَضَعْ أَسْلِحَتَنَا بَعْدُ، انْهَضْ إِلَى هَؤُلَاءِ. قَالَ: "أَيْنَ؟ ". قَالَ: بَنِي قُرَيْظَةَ، فَإِنَّ اللَّهَ أَمَرَنِي أَنْ أُزَلْزِلَ عَلَيْهِمْ. فَنَهَضَ رَسُولُ اللَّهِ ﷺ مِنْ فَوْرِهِ، وَأَمَرَ النَّاسَ بِالْمَسِيرِ إِلَى بَنِي قُرَيْظَةَ، وَكَانَتْ عَلَى أَمْيَالٍ مِنَ الْمَدِينَةِ، وَذَلِكَ بَعْدَ صَلَاةِ الظُّهْرِ، وَقَالَ: "لَا يُصَلِّيَنَّ أَحَدٌ مِنْكُمُ الْعَصْرَ إِلَّا فِي بَنِي قُرَيْظَةَ".<br />
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the Messenger of Allah returned to Al-Madinah in triumph and the people put down their weapons. While the Messenger of Allah was washing off the dust of battle in the house of Umm Salamah, may Allah be pleased with her, Jibril, upon him be peace, came to him wearing a turban of brocade, riding on a mule on which was a cloth of silk brocade. He said, "Have you put down your weapons, O Messenger of Allah" He said, "Yes" He said, "But the angels have not put down their weapons. I have just now come back from pursuing the people." Then he said: "Allah, may He be blessed and exalted, commands you to get up and go to Banu Quraiza. According to another report, "What a fighter you are! Have you put down your weapons" He said, "Yes". He said, "But we have not put down our weapons yet, get up and go to these people." He said: "Where?" He said, "Banu Quraiza, for Allah has commanded me to shake them." So the Messenger of Allah got up immediately, and commanded the people to march towards Banu Quraiza, who were a few miles from Al-Madinah. This was after Salat Az-Zuhr. He said, No one among you should pray `Asr except at Banu Quraiza.}}Thus in the view of ibn Kathir the fate of the Banu Qurayzah was the work of their own hand, a fate approved of and commanded by heaven itself. According to ibn Kathir, there fate was exactly what ibn Ishaq had described:{{Quote| Tafsir Ibn Kathir on Surah 33|2=فَقَالَ: إِنِّي أَحْكُمُ أَنْ تُقْتَلَ مُقَاتلتهم، وتُسبْى ذُرِّيَّتُهُمْ وَأَمْوَالُهُمْ. فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: "لَقَدْ حَكَمْتَ بِحُكْمِ اللَّهِ مِنْ فَوْقِ سَبْعَةِ أَرْقِعَةٍ"(٨) . وَفِي رِوَايَةٍ: "لَقَدْ حكمتَ بِحُكْمِ المَلك". ثُمَّ أَمْرَ رَسُولِ اللَّهِ ﷺ بِالْأَخَادِيدِ فَخُدّت فِي الْأَرْضِ، وَجِيءَ بِهِمْ مُكْتَفِينَ، فَضَرَبَ أَعْنَاقَهُمْ، وَكَانُوا مَا بَيْنَ السَّبْعِمِائَةِ إِلَى الثَّمَانِمِائَةِ، وَسَبَى مَنْ لَمْ يُنبت مِنْهُمْ مَعَ النِّسَاءِ وَأَمْوَالِهِمْ(٩)<br />
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Then he (Sa'ad) said: My judgement is that their fighting-age men be killed, and their families and wealth be taken as booty. The prophet (sala allah 'aleyhi wasallam) said "You have judged with the judgement of Allah above the seven heavens." In another narration: "You have judged with the judgement of the King (Allah)." Then the Messenger of Allah commanded that ditches should be dug, so they were dug in the earth, and they were brought tied by their shoulders, and were beheaded. There were between seven hundred and eight hundred of them. The children who had not yet reached adolescence and the women were taken prisoner, and their wealth was seized.}}<br />
==Accounts in Hadiths==<br />
The hadith of Bukhari provide witness for the incidents described by Ishaq. Bukhari confirms that it was the angels who decree that the war be carried to the Banu Qurayza:{{Quote| {{Bukhari|4|52|68}}| Narrated 'Aisha: 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 Banu Qurayza. So Allah's Apostle went out towards them.}}Similiarly, he confirms that it is was Sa'ad who condemned them to their fate:{{Quote| {{Bukhari|5|58|148}}| Narrated Abu Said Al-Khudri: Some people (i.e. the Jews of Bani bin Quraiza) agreed to accept the verdict of Sad bin Muadh so the Prophet sent for him (i.e. Sad bin Muadh). He came riding a donkey, and when he approached the Mosque, the Prophet ﷺ said, "Get up for the best amongst you." or said, "Get up for your chief." Then the Prophet ﷺ said, "O Sad! These people have agreed to accept your verdict." Sad said, "I judge that their warriors should be killed and their children and women should be taken as captives." The Prophet ﷺ said, "You have given a judgment similar to Allah's Judgment (or the King's judgment)."}}Incidentally, Bukhari mentions that even though ibn Sa'd was called upon to provide a fair judgement to the Banu Qurayzahas a former ally, in fact he went to his death, caused by wounds suffered during the battle of the trench, wishing for death to the infidels:{{Quote| {{Bukhari|5|59|448}}| Sa`d was wounded on the day of Khandaq (i.e. Trench) when a man from Quraish, called Hibban bin Al-`Araqa hit him (with an arrow). The man was Hibban bin Qais from (the tribe of) Bani Mais bin 'Amir bin Lu'ai who shot an arrow at Sa`d's medial arm vein (or main artery of the arm). The Prophet (ﷺ) pitched a tent (for Sa`d) in the Mosque so that he might be near to the Prophet (ﷺ) to visit. When the Prophet returned from the (battle) of Al-Khandaq (i.e. Trench) and laid down his arms and took a bath Gabriel came to him while he (i.e. Gabriel) was shaking the dust off his head, and said, "You have laid down the arms?" By Allah, I have not laid them down. Go out to them (to attack them)." The Prophet (ﷺ) said, "Where?" Gabriel pointed towards Bani Quraiza. So Allah's Messenger (ﷺ) went to them (i.e. Banu Quraiza) (i.e. besieged them). They then surrendered to the Prophet's judgment but he directed them to Sa`d to give his verdict concerning them. Sa`d said, "I give my judgment that their warriors should be killed, their women and children should be taken as captives, and their properties distributed." Narrated Hisham: My father informed me that `Aisha said, "Sa`d said, "O Allah! You know that there is nothing more beloved to me than to fight in Your Cause against those who disbelieved Your Apostle and turned him out (of Mecca). O Allah! I think you have put to an end the fight between us and them (i.e. Quraish infidels). And if there still remains any fight with the Quraish (infidels), then keep me alive till I fight against them for Your Sake. But if you have brought the war to an end, then let this wound burst and cause my death thereby.' So blood gushed from the wound. There was a tent in the Mosque belonging to Banu Ghifar who were surprised by the blood flowing towards them. They said, 'O people of the tent! What is this thing which is coming to us from your side?' Behold! Blood was flowing profusely out of Sa`d's wound. Sa`d then died because of that."}}Bukhari also mentions the fate of the Banu Qurayza, carried out in accordance with Sa'd's judgement:{{Quote|{{bukhari|5|59|362}}, See Also: {{muslim|19|4364}}|Narrated Abd-Allah ibn Umar: Banu Nadir and Banu Qurayza 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 Banu Qaynuqa, the tribe of Abdullah bin Salam and the Jews of Bani Haritha and all the other Jews of Medina. }}Sunan Abi Dawud tells us exactly how it was determined, whether a male youth would be spared, based on whether he had had reached puberty or not:{{Quote| {{Abudawud|38|4390}}| Narrated Atiyyah al-Qurazi:<br />
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I was among the captives of Banu Qurayza. 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.}}<br />
==Modern Views and Perspectives==<br />
<center><youtube>UZE1N56fswY</youtube></center>In the clip above Muslim scholar Yasir Qadhi, well respected for his degrees from the Islamic University of Medina as well as from Yale, makes the argument that Muhammad was dealing with treachery and he had taken the maximum punitive actions against it. Qadhi argues that the prophet was justified in every step and showed as much restraint as necessary, being motivated purely by concerns on statecraft and practicality, not by malice. As he says, it is possible to accuse the prophet of being "harsh" but not of acting with malice towards the Banu Qurayzahor the Jews in general, as this would not be "academically valid."<br />
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Ibn Ishaq makes the same point:{{Quote| Ibn Ishaq: 683 | Then Abu Sufyan said: “O Quraish, we are not in a permanent camp; the horses and camels are dying; the Banu Qurayza have broken their word to us and we have heard disquieting reports of them. You can see the violence of the wind which leaves us neither cooking-pots, or fire, nor tents to count on. Be off, for I am going” }}Yasir Qadhi states that the punishment was "harsh" and yet it is sometimes necessary to be harsh. Yaqeen institute scholar Abu Amina Elias (Justin Parrott) makes the cases that killing the "fighting men" prisoners of the Banu Qurayzahwas an "act of self-defense" on the part of the Muslim community and cites Deuteronomy 20:12-14 to justify the actions of the Muslims, agreeing with ibn Ishaq that Sa'd was judging the Jews by their own law. He also claims that the prophet only sent his men their with arms to "defend themselves" and that the women and children of the Banu Qurayzahwere taken "into captivity" for their protection since all of their men folk had bee slaughtered <ref>"Did the Prophet commit genocide against Jews?" Faith in Allah There is no god but Allah and Muhammad is his messenger https://abuaminaelias.com/prophet-genocide-banu-qurayza/ April 8, 2013</ref>. Karen Armstrong, in her book A Short History of Islam, likewise claims "The struggle did not indicate any hostility towards Jews in general, but only towards the three rebel tribes. The Quran continued to revere Jewish prophets and to urge Muslims to respect the People of the Book."<ref>Islam:A Short History Karen Armstrong Modern Library 2002</ref><br />
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These arguments are all echoes of the original arguments found in the material above. Ibn Ishaq claims that the Jews of Banu Qurayzahposed a threat to the Muslims via their betrayal and does portray Muhammad as hesitating to decide their fate. ibn Ishaq even recounts of how "harsh" the punishment was:{{Quote|{{citation|page=462 (paragraph: 686)|trans_title=The Life of Muhammad|title=Sirat Rasul Allah|author1=Ibn Ishaq|author2=Ibn Hisham|author3=al-Tabari|editor=A. Guillaume|year=1955|publisher=Oxford UP|ISBN=0196360331|location=Karachi|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n381/mode/2up}}|Apostle sent him (Abu Lubaba) to them (Banu Quraiza), and when they saw him they got up to meet him. The women and children went up to him weeping in his face, and he felt sorry for them. They said, ‘Oh Abu Lubaba, do you think that we should submit to Muhammad's judgement? He said ‘yes' and pointed with his hand to his throat signifying slaughter.}}Yet critics of these pro-Islam viewpoints have pointed out that the verse cited by modern Muslims from Deuteronomy to justify the extermination of the Banu Qurayzahyet in fact this is not how the verse has been viewed in traditional Christian or especially Jewish scholarship. According to Jewish doctrine, these verses were revealed to him before the Israelites entered the Holy Land, specifically instructing them on how to deal with the people living there <ref>"Muhammad’s atrocity against the Qurayza Jews" James M. Arlandson Answering Islam https://www.answering-islam.org/Authors/Arlandson/qurayza_jews.htm</ref>. Morever, the claim that there was no apparent animus towards the Jews of Banu Qurayzahon the part of Muhammad is contradicted by ibn Ishaq's account:{{Quote|Ibn Ishaq: 684 | "When the apostle approached their forts he (Muhammad) said: "You brothers of monkeys.., has god disgraced you and brought his vengeance upon you?"<br />
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Banu Qurayza replied: "O Abul Qasim (Muhammad), you are not a barbarous person" }}In mocking them as apes, Muhammad is here echoing the Qur'an, which claims that (some) Jews were turned into apes for violating the sabbath (Qur'an 50:60).<br />
Jewish anti-jihad scholar Andrew Bostrom points out that Muhammad took one of the most beautiful Jewish women of the Banu Qurayza, Rayhanah, as his wife and that the Muslims benefited handsomely from the destruction of this tribe, so self-defense was clearly not the only concern. <ref>"Muhammad, the Qurayza Massacre, and PBS" Andrew Bostom The Legacy of Jihad 10 June 2012, Archived https://www.webcitation.org/query?url=http://www.andrewbostom.org/loj//content/view/38/27/&date=2012-06-10</ref>. Abu Amina Elias's view that the Muslims took such women and children as Rayhana captive simply for their protection also cannot be true, as ibn Ishaq recounts that some of them were taken to the far-off region of the Najd to be sold for weapons and horses. Yasir Qadhi himself points out that the Banu Qurayzahwere offered freedom to live on were they to accept Islam, and according to the sira only their hard, petulant hearts which rejected Muhammad despite knowing he was a prophet of the Lord prevented them from allowing themselves to be saved by conversion to Islam. So clearly, at least in the eyes of the sirah, their Jewish religion did, in fact, have something to do with the pitilessness with which Muhammad dealt with them, going against Qadhi's point that the prophet acted without malice or religious animus according to the sources we have. Bukhari also mentions that the prophet commanded his men to abuse the Banu Qurayzahwith poetry, which was in ancient Arab times one of the premier ways of promoting enmity with an enemy (Muhammad ordered poets who did this to him to be killed):{{Quote| {{Bukhari|5|59|449}}|Narrated Al-Bara: "On the day of Qurayza’s (besiege), Allah's Apostle said to Hassan bin Thabit, 'Abuse them (with your poems), and Gabriel is with you" }}<br />
==Problems with the Traditional Narrative==<br />
The narrative of the Banu Qurayzahis an accepted part of Islamic law, and multiple Islamic jurists have cited it, including when ruling that certain populations of Jews and other non-believers be massacred. As such there is no question amongst orthodox Muslims that it happened <ref>"Extended Interview: The legacy of Islamic Antisemetism" Andrew Bostom andrewbostom.org 13 June 2008</ref>. Yet the historiography of the subject is not without its own problems.<br />
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Within the Islamic tradition, ibn Ishaq was frequently criticized for giving too much weight to Jewish stories and being biased in general in his retellings of certain events. Malik ibn Anas accusses ibn Ishaq of being a "liar" for listening to "Jewish stories" <ref>"New Light on the Story of Banu Qurayza and the Jews of Medina", W.N Arafat 2001 p. 100-107</ref>.<br />
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Modern scholarship has cast much more serious doubts on the scholarship of Islamic scholars working in the 8th century (2nd Islamic century) such as ibn Ishaq. As Fred Donner points out, one of the earliest documents we have from the nascent proto-Islamic movement is the ''Constitution of Medina'' صحيفة مدينة also known as the Ummah Document or صحيفة الأمة. This remarkable document, preserved by the Islamic historian [[Al-Tabari]], lays out a compact for the "believers" of Medina, an "ummah" or national community that includes the Jews as "believers" on the same level as the Arab believers. Fred Donner believes this document actually points to an early, occulted history of Islam in which Arab monotheists joined with Jews into one "ummah" under the command of Muhammad. Troublingly for the historical narrative, this document makes mention of many different Jewish tribes, but the main 3 tribes of the sira, the Banu Qurayza, the Banu Qaynuqaa', and the Banu Nadir are conspicuously absent. It is in fact the absence of these tribes which convinces scholars that the document must be very old despite being preserved only in the 9th-century works of Tabari, since a younger document would presumably would have been changed to agree with the established historical narrative. Donner mentions that many early 7th century mosques do not include the qibla facing towards Mecca, and concludes that this story of the massacre of the Banu Qurayzahmay have been invented or embellished in order to explain a much later break between the Jewish and Muslim communities <ref>Muhammad and the Believers: At the Orgins of Islam, Fred Donner, Harvard University Press 2010, p. 72-73</ref>.<br />
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Patricia Cronner and Michael Cook in their groundbreaking work ''Hagarism'' likewise report on an Armenian historian writing in the 7th century known as pseudo-Sabeous. This historian imputes the Arab invasions to a confederation of Jews and Arabs led by Muhammad himself, contradicting the Islamic narrative that Muhammad died before the invasion of Palestine and the Middle East. Pseudo-Sebeos likewise imputes to the Arabs and Jews a shared monotheism and brotherhood through their ancestry to Abraham and his wife Hagar <ref>Hagarism: Making of the Islamic World, Patricia Crone and Michael Cook, Cambridge University Press 1977, p. 6-8</ref>. If this account is to be believed, there could not have been any great massacre of the Jews by Muhammad as we has working with them when he invaded Palestine. Stephen Shoemaker in his work ''The Death of a Prophet'' adds further evidence to thesis of Crone and Cook, marshaling evidence from a wide variety of sources, almost all of which predate the first Islamic sources, that Muhammad himself was actually the leader of the believers when they entered Palestine and he died only after its conquest. In particular he calls attention to a Jewish apocalypse from the 7th century, the Secrets of Rabbi ben Shim'on, which seems to paint Muhammad as the redeemer of the Jews from the oppression of the Romans in the Holy Land. If this is to be believed, and this source predates every Islamic source we have, the massacre of the Banu Qurayzahcould not have taken place, since Muhammad, the leader of the invasion of Palestine, was seen as a savior of the Jewish people <ref>The Death of a Prophet, Stephen Shoemaker, University of Pennsylvania Press 2012, p. 27-33</ref>. This would seem to indicate that the break between the Muslims and the Jews took place after his death, and would indicate that stories such as the massacre of the Banu Qurayzahwere fabricated in order to "back date" the break with the Jews to the prophet's own lifetime.<br />
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==See Also==<br />
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*[[List of Killings Ordered or Supported by Muhammad]]<br />
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==External Links==<br />
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*[http://www.answering-islam.org/Muhammad/Jews/BQurayza/index.html What really happened to the Banu] ''- Collection of articles from Answering Islam''<br />
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*[https://www.call-to-monotheism.com/rebuttal_to_answering_islam_s_article__the_bani_quraytha_jews__traitors_or_betrayed_ Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?] - ''Muslim Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?"''<br />
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*[{{Reference archive|1=http://www.andrewbostom.org/loj//content/view/38/27/|2=2012-06-10}} Muhammad, the QurayzahMassacre, and PBS] ''- Andrew G. Bostom, FrontPageMagazine''<br />
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*[{{Reference archive|1=http://www.americanthinker.com/2006/02/muhammad_and_massacre_of_the_q.html|2=2012-06-10}} Muhammad and Massacre of the QurayzahJews] ''- James Arlandson, American Thinker''<br />
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*[{{Reference archive|1=http://www.kister.huji.ac.il/sites/default/files/banu_qurayza.pdf|2=2012-06-10}} Massacre of the Banū Qurayẓa: A Re-Examination of a Tradition] ''- M. J. Kister, Jerusalem Studies in Arabic and Islam 8 (1986): 61-96''<br />
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==References==<br />
{{reflist}}<br />
[[Category:Muhammad]]<br />
[[Category:People of the Book]]<br />
[[Category:Jihad]]<br />
[[Category:Islamic History]]<br />
[[Category:Sirah]]<br />
[[Category:Sacred history]]</div>SOShttps://wikiislamica.net/index.php?title=Le_Massacre_des_Banu_Qurayza&diff=137940Le Massacre des Banu Qurayza2024-02-21T17:34:37Z<p>SOS: /* Narrative from the Sira */</p>
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{{QualityScore|Lead=4|Structure=4|Content=4|Language=4|References=4}}[[File:Banu qurayza massacre.jpg|175px|right|thumb|Detail from miniature painting: ''The Prophet, Ali, and the Companions at the Massacre of the Prisoners of the Jewish Tribe of Beni Qurayza'', illustration of a 19th century text by Muhammad Rafi Bazil.]]Selon les sources islamiques traditionnelles, en 627 après J.-C., à la suite de la [[Bataille de la Tranchée]] et de la trahison des Musulmans par la tribu juive des Banu Qurayza, les Musulmans, sous le commandement militaire direct du prophète [[Muhammad]], ont assiégé le camp des Banu Qurayza. Après un siège d'environ 2 semaines, selon les sources, les Juifs des Banu Qurayza se sont rendus et ont confié leur sort à un intermédiaire de confiance des Musulmans de la tribu des 'Aws, Sa'd ibn Mu'adh. Cependant, Sa'd ibn Mu'adh, affirmant suivre la loi de la Torah elle-même, a conseillé à Muhammad de massacrer les hommes de la tribu et de vendre les femmes et les enfants comme esclaves. Muhammad a suivi ce conseil et, par conséquent, entre 400 et 900 prisonniers de la tribu ont été abattus, beaucoup devant leur famille, et le reste de la tribu a été vendu en esclavage. L'événement est bien attesté dans la tradition historique islamique et a servi de base à de multiples décisions tout au long de l'histoire concernant le traitement des non-Musulmans capturés par les forces militaires Musulmanes.<br />
==Contexte==<br />
Selon ibn Ishaq, les raids agressifs constants et la propension à la guerre de Muhammad contre les Mecquois les avaient poussés, en alliance avec les tribus juives qu'il avait expulsées de Yathrib et la tribu arabe du nord, les Ghatafan, à mettre fin à Muhammad et à son mouvement une fois pour toutes. Les trois tribus juives originelles de Médine, les Banu Nadir, les Banu Qaynuqa et les Banu Qurayza, avaient vu leur nombre diminuer à une seule car Muhammad avait expulsé les Banu Nadir et les Banu Qaynuqa de Médine pour des prétextes différents. Pendant ce temps, leurs biens, y compris leurs précieux palmiers, avaient été saisis par Muhammad et les Musulmans. Avec les Mecquois et les Ghatafan, les tribus juives exilées de Médine avaient formé une alliance et rassemblé une armée dont les effectifs sont donnés dans la Sira comme étant d'environ 10 000 hommes, dont plus de 600 cavaliers montés, contre très peu de cavalerie pour les Musulmans, et 7 000 hommes plus puissants que l'armée qui avait vaincu Muhammad aux Musulmans à Uhud. A cette époque, Muhammad ne pouvait compter que sur une force d'environ 3 000 hommes. Muhammad a reçu la nouvelle de leur avance et a commencé à prendre des dispositions. Un compagnon perse du prophète nommé Salman, apparemment un vétéran de nombreuses guerres des Sassanides contre les Romains, a conseillé que lorsqu'on était confronté à un grand nombre de cavaliers ennemis comme ceux que possédaient les Juifs confédérés et les Mecquois, une bonne stratégie était de creuser une tranchée défensive. Il a été décidé de poursuivre cette stratégie <ref>Martin Lings Muhammad: His Life Based on the Earliest Sources Inner Traditions 2006, pages 222-223</ref>. Les Banu Qurayza n’ont pas fourni d'hommes pour aider, mais ont donné des outils de retranchement et la stratégie des Musulmans a reposé sur les Banu Qurayza, dont le fort se trouvait à l'arrière des défenses Musulmanes, ne rompant pas leur alliance avec Muhammad et ne se joignant pas aux confédérés. La stratégie de la tranchée a fonctionné pour remporter la bataille contre les Mecquois et leurs alliés, et les confédérés ont été repoussés sans beaucoup de pertes pour les Musulmans, mais cela n’a pas mis fin aux combats.<br />
==Récit de la Sira==<br />
The series of events leading to the destruction of the Banu Qurayzah started during the battle of the trench. Unable to break the defenses of the Medinian Muslims, the Meccans sent an emissary from their Jewish allies, “the enemy of Allah, Huyayy bin Akhtab An-Nadri” <ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh Oxford Universite Press 2005, p.453</ref>, to the Banu Qurayzah in an attempt to bring their aide and end the stalemate by attacking Muhammad and the Muslims in the rear of their defenses. According to ibn Ishaq, initially the leader of the Banu Qurayzah Ka'b bin Asad al-Qurayzi did not even allow Huyayy bin Akhtab to enter the compound, but was goaded into doing so be Huyayy's accusation that bin Ka'b did not want to share his food. Ibn Ishaq does not make it clear how he knows this however he claims that the negotiation came to naught due to the Qurayza’s insistence that the Meccans offer hostages in order to assure they would not leave the field of battle till Muhammad was defeated (though they did in fact end up leaving without defeating Muhammad). According to ibn Ishaq, the Banu Qurayzah after much "wheedling" agreed only to not aide the Muslims or to obstruct or fight the confederates. Ibn Ishaq offers as evidence of the Banu Qurayza’s perfidy an Isnad chain from Yahya bin ‘Abbaad bin ‘Abdullah bin Az-Zubayr with a story that a Muslim woman, Safiyah bint ‘AbdulMuttalib, who saw a Jewish scout of the Banu Qurayzahreconnoitering a Muslim fort in preparation for an attack. She told the fort's commander Hassan of this and asked him to kill the scout, and when he refused she took a club and went out and beat the man to death<ref>ibid, 458</ref>. Other than this ibn Ishaq presents no evidence that the Jews of the Banu Qurayzah were in league with the confederates. He does, however, relate that Allah “sowed discord” between the confederates and the Banu Qurayza, which resulted in the Meccans retreating without having defeated Muhammad or engaged in a coordinated attack upon the Muslims with the Banu Qurayzah<ref>ibid, 459</ref><br />
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The battle of the trench being won, Muhammad and his men put their entrenching tools and weapons down to head home. According to the sira, though, Allah had other plans. The angel [[Jibreel]] appeared to Muhammad just as he had put down his weapon, and informed him that the battle was not yet over for the Jews of the Banu Qurayzah still needed to be dealt with due to their treachery, mentioned above. Muhammad informed his men that they were not to pray the 'asr prayer until they reached the Banu Qurayzah compound, meaning he wanted them to go there quickly. The Muslims laid siege to the compound for differing amounts of time depending on the source (ibn Ishaq claims 25 days before "Allah cast terror in their hearts"). The Banu Qurayzah were told to surrender and accept Islam, something they swore they would never do. Despairing of their position, according to ibn Ishaq, they discussed three options: accepting Islam, killing their wives and children and engaging in a banzai-style attack against the numerically superior Muslim forces (perhaps, modern commentators have added, in emulation of their religious forbearers at Masada in Palestine), or engaging in a sneak attack on the Jewish Sabbath. The Jews of the Banu Qurayzah found none of these options acceptable.<br />
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Unable to come to a decision and under siege for weeks, the Banu Qurayzah asked to speak with Abu Lubaba, a man of the tribe of 'Aws, their allies. Abu Lubaba, when asked what the Banu Qurayzahshould do, advised them to surrender to the prophet, but at the same time raised his hand to his neck, indicating they would be slaughtered <ref>ibid, 462</ref>. After he left, he felt that his action in telling the Banu Qurayzah of their fate was a betrayal of the prophet, and he tied himself to a pillar to ask for Allah's forgiveness, an act that Muhammad approved of. Despite this warning, the Banu Qurayzah surrendered to the Muslims the following day <ref>ibid, 463</ref>.<br />
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The tribe of 'Aws, allies of the Banu Qurayzah from the time of [[jahilliyah]], asked for mercy for them from the prophet. The prophet, not wanting to cause dissension in his ranks (oaths and alliances of loyalty were very important in tribal Arab society, as in the absence of courts and established governments the only guaranty of security and justice which could be obtained was the promise of protection from allies in the case of murder, family feuds or war), entrusted the fate of the Banu Qurayzah to a trusted elder shaykh of the 'Aws, Sa‘d bin Mu‘adh, who had been mortally wounded during the battle and would in fact die a shortly after the slaughter of the Banu Qurayza. Once Sa'd bin Mu'adh had ascertained that both the Banu Qurayzah and the prophet would abide by his judgement, whatever it be, he gave it without hesitation: the men of the Banu Qurayzah were to be executed to the last, while the women and children should be sold into slavery. Sa'd bin Mu‘adh justified this decision as being from the Torah of the Jews itself. Ibn Ishaq does not cite the verse and chapter from the Bible but this is usually taken as a reference to the book of Deuteronomy 20:12-14:{{Quote|Deuteronomy 20:12-14|וְאִם לֹ֤א תַשְׁלִים֙ עִמָּ֔ךְ וְעָשְׂתָ֥ה עִמְּךָ֖ מִלְחָמָ֑ה וְצַרְתָּ֖ עָלֶֽיהָ וּנְתָנָ֛הּ יְהוָ֥ה אֱלֹהֶ֖יךָ בְּיָדֶ֑ךָ וְהִכִּיתָ֥ אֶת כָּל זְכוּרָ֖הּ לְפִי חָֽרֶב רַ֣ק הַ֠נָּשִׁים וְהַטַּ֨ף וְהַבְּהֵמָ֜ה וְכֹל֩ אֲשֶׁ֨ר יִהְיֶ֥ה בָעִ֛יר כָּל־ שְׁלָלָ֖הּ תָּבֹ֣ז לָ֑ךְ וְאָֽכַלְתָּ֙ אֶת שְׁלַ֣ל אֹיְבֶ֔יךָ אֲשֶׁ֥ר נָתַ֛ן יְהוָ֥ה אֱלֹהֶ֖יךָ לָֽךְ<br />
<br />
But if the city makes no peace with you, but makes war against you, then you shall besiege it; and when the Lord your God gives it into your hand you shall put all its males to the sword, but the women and the little ones, the cattle, and everything else in the city, all its spoil, you shall take as booty for yourselves; and you shall enjoy the spoil of your enemies, which the Lord your God has given you.}}<br />
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Although modern Muslims cite this verse in justification of Mu'adh's verdict, it should be noted that neither Jewish nor Christian tradition understands this verse as a blanket rule for warfare, but rather as a specific command to the Jews under the command of Joshua who were fighting the pagan peoples of the Holy Land. It has not, generally, been used by either religion to justify the sort of massacre that took place in Medina in other historical contexts.<br />
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The prisoners, thus condemned, were kept in the house or compound of a Muslim woman d. Al-Harith of the banu al-Najjaar tribe. In the morning they were marched out to a trench which had been dug in the city's market, and executed by decapitation <ref>ibid, 465</ref> . According to the sira of ibn Ishaq, one woman was amongst them. The other women and the children were given as sexual and labor slaves to the Muslims, with only boys who had not yet reached puberty being allowed to live. According to the sira, the haul of weapons and plunder was substantial, but Muhammad still sent some of the women and children to be sold in the Najd for more horses and weapons <ref>ibid, 466</ref>. Muhammad as was custom received his pick of the loot including his pick of the females, a beautiful Jewish named Rayhana whose husband was decapitated, and the rest went to all the rest of the Muslims, with a Muslim on horse receiving 3 times the spoils of a foot soldier <ref>ibid, 466</ref>.<br />
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==Tafsir Accounts==<br />
The famed [[tafsir|mufassir]] [[ibn Kathir]], drawing upon his own sources as well as many other classical commentators, in his commentary on sura 33 Al-Ahzab الأحزاب "The Confederates" reaffirms many of the pertinent details from the sira narrative. In particular, ibn Kathir reads into the Quran's denouncement of the [[people of the book]] the perfidious Jews of the tribe of Banu Qurayzah and their betrayal of the prophet:{{Quote|Tafsir of ibn Kathir Qur'an Surah 33<br />
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|وَلِهَذَا قَالَ تَعَالَى: ﴿وَأَنزلَ الَّذِينَ ظَاهَرُوهُمْ﴾ أَيْ: عَاوَنُوا الْأَحْزَابَ وَسَاعَدُوهُمْ عَلَى حَرْبِ رَسُولِ اللَّهِ ﷺ ﴿مِنْ أَهْلِ الْكِتَابِ﴾ يَعْنِي: بَنِي قُرَيْظَةَ مِنَ الْيَهُودِ، مِنْ بَعْضِ أَسْبَاطِ بَنِي إِسْرَائِيلَ، كَانَ قَدْ نَزَلَ آبَاؤُهُمُ الْحِجَازَ قَدِيمًا، طَمَعًا فِي اتِّبَاعِ النَّبِيَّ الْأُمِّيَّ الذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ، ﴿فَلَمَّا جَاءَهُمْ مَا عَرَفُوا كَفَرُوا بِه﴾ [الْبَقَرَةِ: ٨٩] ، فَعَلَيْهِمْ لَعْنَةُ اللَّهِ.<br />
<br />
For thus the most-High said "Those how had backed them (the confederates) came down" meaning: they assisted the confederates and helped them to make war on the Apostle of God (sala allah 'aleyhi wasallam). "From the people of<br />
the book" that is to say the Banu Qurayza of the Jews, descendants of the sons of Israel, who had come down to the Hijaz in olden times, doing so (aiding the Meccans) greedily against the followers of the illiterate prophet (Muhammad) whom they found written about in the Torah and the Gospel "when he came to them they did not know him and disbelieved in him" (surah al-baqarah 89) }}He refers here to [[Surah]] 33:{{Quote|{{Quran-range|33|26|27}}| And He brought those of the People of the Scripture who supported them down from their strongholds, and cast panic into their hearts. Some ye slew and ye made captive some.<br />
<br />
And He caused you to inherit their land and their houses and their wealth, and land ye have not trodden. Allah is Able to do all things }}ibn Kathir confirms that it was the angels themselves who implored Muhammad not to stop fighting:{{Quote|Tafisr of ibn Kathir on Qur'an Surah 33|2=وَرَجَعَ رَسُولُ اللَّهِ ﷺ إِلَى الْمَدِينَةِ مُؤَيَّدًا مَنْصُورًا، وَوَضَعَ النَّاسُ السِّلَاحَ. فَبَيْنَمَا رَسُولُ اللَّهِ ﷺ يَغْتَسِلُ(٤) مِنْ وَعْثَاءِ تِلْكَ الْمُرَابَطَةِ فِي بَيْتِ أُمِّ سَلَمَةَ <br />
<br />
إِذْ تَبَدَّى لَهُ جِبْرِيلُ مُعْتَجِرًا بِعِمَامَةٍ مِنْ إِسْتَبْرَقٍ، عَلَى بَغْلَةٍ عَلَيْهَا قَطِيفَةٌ [مِنْ](٥) دِيبَاجٍ، فَقَالَ: أوضَعت السِّلَاحَ يَا رَسُولَ اللَّهِ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّ الْمَلَائِكَةَ لَمْ تَضَعْ أَسْلِحَتَهَا، وَهَذَا الْآنَ رُجُوعِي مِنْ طَلَبِ الْقَوْمِ. ثُمَّ قَالَ: إِنَّ اللَّهَ يَأْمُرُكَ أَنْ تَنْهَضَ إِلَى بَنِي قُرَيْظَةَ. وَفِي رِوَايَةٍ فَقَالَ لَهُ: عذيرَك مِنْ مُقَاتِلٍ، أَوَضَعْتُمُ السِّلَاحَ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّا لَمْ نَضَعْ أَسْلِحَتَنَا بَعْدُ، انْهَضْ إِلَى هَؤُلَاءِ. قَالَ: "أَيْنَ؟ ". قَالَ: بَنِي قُرَيْظَةَ، فَإِنَّ اللَّهَ أَمَرَنِي أَنْ أُزَلْزِلَ عَلَيْهِمْ. فَنَهَضَ رَسُولُ اللَّهِ ﷺ مِنْ فَوْرِهِ، وَأَمَرَ النَّاسَ بِالْمَسِيرِ إِلَى بَنِي قُرَيْظَةَ، وَكَانَتْ عَلَى أَمْيَالٍ مِنَ الْمَدِينَةِ، وَذَلِكَ بَعْدَ صَلَاةِ الظُّهْرِ، وَقَالَ: "لَا يُصَلِّيَنَّ أَحَدٌ مِنْكُمُ الْعَصْرَ إِلَّا فِي بَنِي قُرَيْظَةَ".<br />
<br />
<br />
<br />
the Messenger of Allah returned to Al-Madinah in triumph and the people put down their weapons. While the Messenger of Allah was washing off the dust of battle in the house of Umm Salamah, may Allah be pleased with her, Jibril, upon him be peace, came to him wearing a turban of brocade, riding on a mule on which was a cloth of silk brocade. He said, "Have you put down your weapons, O Messenger of Allah" He said, "Yes" He said, "But the angels have not put down their weapons. I have just now come back from pursuing the people." Then he said: "Allah, may He be blessed and exalted, commands you to get up and go to Banu Quraiza. According to another report, "What a fighter you are! Have you put down your weapons" He said, "Yes". He said, "But we have not put down our weapons yet, get up and go to these people." He said: "Where?" He said, "Banu Quraiza, for Allah has commanded me to shake them." So the Messenger of Allah got up immediately, and commanded the people to march towards Banu Quraiza, who were a few miles from Al-Madinah. This was after Salat Az-Zuhr. He said, No one among you should pray `Asr except at Banu Quraiza.}}Thus in the view of ibn Kathir the fate of the Banu Qurayzah was the work of their own hand, a fate approved of and commanded by heaven itself. According to ibn Kathir, there fate was exactly what ibn Ishaq had described:{{Quote| Tafsir Ibn Kathir on Surah 33|2=فَقَالَ: إِنِّي أَحْكُمُ أَنْ تُقْتَلَ مُقَاتلتهم، وتُسبْى ذُرِّيَّتُهُمْ وَأَمْوَالُهُمْ. فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: "لَقَدْ حَكَمْتَ بِحُكْمِ اللَّهِ مِنْ فَوْقِ سَبْعَةِ أَرْقِعَةٍ"(٨) . وَفِي رِوَايَةٍ: "لَقَدْ حكمتَ بِحُكْمِ المَلك". ثُمَّ أَمْرَ رَسُولِ اللَّهِ ﷺ بِالْأَخَادِيدِ فَخُدّت فِي الْأَرْضِ، وَجِيءَ بِهِمْ مُكْتَفِينَ، فَضَرَبَ أَعْنَاقَهُمْ، وَكَانُوا مَا بَيْنَ السَّبْعِمِائَةِ إِلَى الثَّمَانِمِائَةِ، وَسَبَى مَنْ لَمْ يُنبت مِنْهُمْ مَعَ النِّسَاءِ وَأَمْوَالِهِمْ(٩)<br />
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Then he (Sa'ad) said: My judgement is that their fighting-age men be killed, and their families and wealth be taken as booty. The prophet (sala allah 'aleyhi wasallam) said "You have judged with the judgement of Allah above the seven heavens." In another narration: "You have judged with the judgement of the King (Allah)." Then the Messenger of Allah commanded that ditches should be dug, so they were dug in the earth, and they were brought tied by their shoulders, and were beheaded. There were between seven hundred and eight hundred of them. The children who had not yet reached adolescence and the women were taken prisoner, and their wealth was seized.}}<br />
==Accounts in Hadiths==<br />
The hadith of Bukhari provide witness for the incidents described by Ishaq. Bukhari confirms that it was the angels who decree that the war be carried to the Banu Qurayza:{{Quote| {{Bukhari|4|52|68}}| Narrated 'Aisha: 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 Banu Qurayza. So Allah's Apostle went out towards them.}}Similiarly, he confirms that it is was Sa'ad who condemned them to their fate:{{Quote| {{Bukhari|5|58|148}}| Narrated Abu Said Al-Khudri: Some people (i.e. the Jews of Bani bin Quraiza) agreed to accept the verdict of Sad bin Muadh so the Prophet sent for him (i.e. Sad bin Muadh). He came riding a donkey, and when he approached the Mosque, the Prophet ﷺ said, "Get up for the best amongst you." or said, "Get up for your chief." Then the Prophet ﷺ said, "O Sad! These people have agreed to accept your verdict." Sad said, "I judge that their warriors should be killed and their children and women should be taken as captives." The Prophet ﷺ said, "You have given a judgment similar to Allah's Judgment (or the King's judgment)."}}Incidentally, Bukhari mentions that even though ibn Sa'd was called upon to provide a fair judgement to the Banu Qurayzahas a former ally, in fact he went to his death, caused by wounds suffered during the battle of the trench, wishing for death to the infidels:{{Quote| {{Bukhari|5|59|448}}| Sa`d was wounded on the day of Khandaq (i.e. Trench) when a man from Quraish, called Hibban bin Al-`Araqa hit him (with an arrow). The man was Hibban bin Qais from (the tribe of) Bani Mais bin 'Amir bin Lu'ai who shot an arrow at Sa`d's medial arm vein (or main artery of the arm). The Prophet (ﷺ) pitched a tent (for Sa`d) in the Mosque so that he might be near to the Prophet (ﷺ) to visit. When the Prophet returned from the (battle) of Al-Khandaq (i.e. Trench) and laid down his arms and took a bath Gabriel came to him while he (i.e. Gabriel) was shaking the dust off his head, and said, "You have laid down the arms?" By Allah, I have not laid them down. Go out to them (to attack them)." The Prophet (ﷺ) said, "Where?" Gabriel pointed towards Bani Quraiza. So Allah's Messenger (ﷺ) went to them (i.e. Banu Quraiza) (i.e. besieged them). They then surrendered to the Prophet's judgment but he directed them to Sa`d to give his verdict concerning them. Sa`d said, "I give my judgment that their warriors should be killed, their women and children should be taken as captives, and their properties distributed." Narrated Hisham: My father informed me that `Aisha said, "Sa`d said, "O Allah! You know that there is nothing more beloved to me than to fight in Your Cause against those who disbelieved Your Apostle and turned him out (of Mecca). O Allah! I think you have put to an end the fight between us and them (i.e. Quraish infidels). And if there still remains any fight with the Quraish (infidels), then keep me alive till I fight against them for Your Sake. But if you have brought the war to an end, then let this wound burst and cause my death thereby.' So blood gushed from the wound. There was a tent in the Mosque belonging to Banu Ghifar who were surprised by the blood flowing towards them. They said, 'O people of the tent! What is this thing which is coming to us from your side?' Behold! Blood was flowing profusely out of Sa`d's wound. Sa`d then died because of that."}}Bukhari also mentions the fate of the Banu Qurayza, carried out in accordance with Sa'd's judgement:{{Quote|{{bukhari|5|59|362}}, See Also: {{muslim|19|4364}}|Narrated Abd-Allah ibn Umar: Banu Nadir and Banu Qurayza 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 Banu Qaynuqa, the tribe of Abdullah bin Salam and the Jews of Bani Haritha and all the other Jews of Medina. }}Sunan Abi Dawud tells us exactly how it was determined, whether a male youth would be spared, based on whether he had had reached puberty or not:{{Quote| {{Abudawud|38|4390}}| Narrated Atiyyah al-Qurazi:<br />
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I was among the captives of Banu Qurayza. 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.}}<br />
==Modern Views and Perspectives==<br />
<center><youtube>UZE1N56fswY</youtube></center>In the clip above Muslim scholar Yasir Qadhi, well respected for his degrees from the Islamic University of Medina as well as from Yale, makes the argument that Muhammad was dealing with treachery and he had taken the maximum punitive actions against it. Qadhi argues that the prophet was justified in every step and showed as much restraint as necessary, being motivated purely by concerns on statecraft and practicality, not by malice. As he says, it is possible to accuse the prophet of being "harsh" but not of acting with malice towards the Banu Qurayzahor the Jews in general, as this would not be "academically valid."<br />
<br />
Ibn Ishaq makes the same point:{{Quote| Ibn Ishaq: 683 | Then Abu Sufyan said: “O Quraish, we are not in a permanent camp; the horses and camels are dying; the Banu Qurayza have broken their word to us and we have heard disquieting reports of them. You can see the violence of the wind which leaves us neither cooking-pots, or fire, nor tents to count on. Be off, for I am going” }}Yasir Qadhi states that the punishment was "harsh" and yet it is sometimes necessary to be harsh. Yaqeen institute scholar Abu Amina Elias (Justin Parrott) makes the cases that killing the "fighting men" prisoners of the Banu Qurayzahwas an "act of self-defense" on the part of the Muslim community and cites Deuteronomy 20:12-14 to justify the actions of the Muslims, agreeing with ibn Ishaq that Sa'd was judging the Jews by their own law. He also claims that the prophet only sent his men their with arms to "defend themselves" and that the women and children of the Banu Qurayzahwere taken "into captivity" for their protection since all of their men folk had bee slaughtered <ref>"Did the Prophet commit genocide against Jews?" Faith in Allah There is no god but Allah and Muhammad is his messenger https://abuaminaelias.com/prophet-genocide-banu-qurayza/ April 8, 2013</ref>. Karen Armstrong, in her book A Short History of Islam, likewise claims "The struggle did not indicate any hostility towards Jews in general, but only towards the three rebel tribes. The Quran continued to revere Jewish prophets and to urge Muslims to respect the People of the Book."<ref>Islam:A Short History Karen Armstrong Modern Library 2002</ref><br />
<br />
These arguments are all echoes of the original arguments found in the material above. Ibn Ishaq claims that the Jews of Banu Qurayzahposed a threat to the Muslims via their betrayal and does portray Muhammad as hesitating to decide their fate. ibn Ishaq even recounts of how "harsh" the punishment was:{{Quote|{{citation|page=462 (paragraph: 686)|trans_title=The Life of Muhammad|title=Sirat Rasul Allah|author1=Ibn Ishaq|author2=Ibn Hisham|author3=al-Tabari|editor=A. Guillaume|year=1955|publisher=Oxford UP|ISBN=0196360331|location=Karachi|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n381/mode/2up}}|Apostle sent him (Abu Lubaba) to them (Banu Quraiza), and when they saw him they got up to meet him. The women and children went up to him weeping in his face, and he felt sorry for them. They said, ‘Oh Abu Lubaba, do you think that we should submit to Muhammad's judgement? He said ‘yes' and pointed with his hand to his throat signifying slaughter.}}Yet critics of these pro-Islam viewpoints have pointed out that the verse cited by modern Muslims from Deuteronomy to justify the extermination of the Banu Qurayzahyet in fact this is not how the verse has been viewed in traditional Christian or especially Jewish scholarship. According to Jewish doctrine, these verses were revealed to him before the Israelites entered the Holy Land, specifically instructing them on how to deal with the people living there <ref>"Muhammad’s atrocity against the Qurayza Jews" James M. Arlandson Answering Islam https://www.answering-islam.org/Authors/Arlandson/qurayza_jews.htm</ref>. Morever, the claim that there was no apparent animus towards the Jews of Banu Qurayzahon the part of Muhammad is contradicted by ibn Ishaq's account:{{Quote|Ibn Ishaq: 684 | "When the apostle approached their forts he (Muhammad) said: "You brothers of monkeys.., has god disgraced you and brought his vengeance upon you?"<br />
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Banu Qurayza replied: "O Abul Qasim (Muhammad), you are not a barbarous person" }}In mocking them as apes, Muhammad is here echoing the Qur'an, which claims that (some) Jews were turned into apes for violating the sabbath (Qur'an 50:60).<br />
Jewish anti-jihad scholar Andrew Bostrom points out that Muhammad took one of the most beautiful Jewish women of the Banu Qurayza, Rayhanah, as his wife and that the Muslims benefited handsomely from the destruction of this tribe, so self-defense was clearly not the only concern. <ref>"Muhammad, the Qurayza Massacre, and PBS" Andrew Bostom The Legacy of Jihad 10 June 2012, Archived https://www.webcitation.org/query?url=http://www.andrewbostom.org/loj//content/view/38/27/&date=2012-06-10</ref>. Abu Amina Elias's view that the Muslims took such women and children as Rayhana captive simply for their protection also cannot be true, as ibn Ishaq recounts that some of them were taken to the far-off region of the Najd to be sold for weapons and horses. Yasir Qadhi himself points out that the Banu Qurayzahwere offered freedom to live on were they to accept Islam, and according to the sira only their hard, petulant hearts which rejected Muhammad despite knowing he was a prophet of the Lord prevented them from allowing themselves to be saved by conversion to Islam. So clearly, at least in the eyes of the sirah, their Jewish religion did, in fact, have something to do with the pitilessness with which Muhammad dealt with them, going against Qadhi's point that the prophet acted without malice or religious animus according to the sources we have. Bukhari also mentions that the prophet commanded his men to abuse the Banu Qurayzahwith poetry, which was in ancient Arab times one of the premier ways of promoting enmity with an enemy (Muhammad ordered poets who did this to him to be killed):{{Quote| {{Bukhari|5|59|449}}|Narrated Al-Bara: "On the day of Qurayza’s (besiege), Allah's Apostle said to Hassan bin Thabit, 'Abuse them (with your poems), and Gabriel is with you" }}<br />
==Problems with the Traditional Narrative==<br />
The narrative of the Banu Qurayzahis an accepted part of Islamic law, and multiple Islamic jurists have cited it, including when ruling that certain populations of Jews and other non-believers be massacred. As such there is no question amongst orthodox Muslims that it happened <ref>"Extended Interview: The legacy of Islamic Antisemetism" Andrew Bostom andrewbostom.org 13 June 2008</ref>. Yet the historiography of the subject is not without its own problems.<br />
<br />
Within the Islamic tradition, ibn Ishaq was frequently criticized for giving too much weight to Jewish stories and being biased in general in his retellings of certain events. Malik ibn Anas accusses ibn Ishaq of being a "liar" for listening to "Jewish stories" <ref>"New Light on the Story of Banu Qurayza and the Jews of Medina", W.N Arafat 2001 p. 100-107</ref>.<br />
<br />
Modern scholarship has cast much more serious doubts on the scholarship of Islamic scholars working in the 8th century (2nd Islamic century) such as ibn Ishaq. As Fred Donner points out, one of the earliest documents we have from the nascent proto-Islamic movement is the ''Constitution of Medina'' صحيفة مدينة also known as the Ummah Document or صحيفة الأمة. This remarkable document, preserved by the Islamic historian [[Al-Tabari]], lays out a compact for the "believers" of Medina, an "ummah" or national community that includes the Jews as "believers" on the same level as the Arab believers. Fred Donner believes this document actually points to an early, occulted history of Islam in which Arab monotheists joined with Jews into one "ummah" under the command of Muhammad. Troublingly for the historical narrative, this document makes mention of many different Jewish tribes, but the main 3 tribes of the sira, the Banu Qurayza, the Banu Qaynuqaa', and the Banu Nadir are conspicuously absent. It is in fact the absence of these tribes which convinces scholars that the document must be very old despite being preserved only in the 9th-century works of Tabari, since a younger document would presumably would have been changed to agree with the established historical narrative. Donner mentions that many early 7th century mosques do not include the qibla facing towards Mecca, and concludes that this story of the massacre of the Banu Qurayzahmay have been invented or embellished in order to explain a much later break between the Jewish and Muslim communities <ref>Muhammad and the Believers: At the Orgins of Islam, Fred Donner, Harvard University Press 2010, p. 72-73</ref>.<br />
<br />
Patricia Cronner and Michael Cook in their groundbreaking work ''Hagarism'' likewise report on an Armenian historian writing in the 7th century known as pseudo-Sabeous. This historian imputes the Arab invasions to a confederation of Jews and Arabs led by Muhammad himself, contradicting the Islamic narrative that Muhammad died before the invasion of Palestine and the Middle East. Pseudo-Sebeos likewise imputes to the Arabs and Jews a shared monotheism and brotherhood through their ancestry to Abraham and his wife Hagar <ref>Hagarism: Making of the Islamic World, Patricia Crone and Michael Cook, Cambridge University Press 1977, p. 6-8</ref>. If this account is to be believed, there could not have been any great massacre of the Jews by Muhammad as we has working with them when he invaded Palestine. Stephen Shoemaker in his work ''The Death of a Prophet'' adds further evidence to thesis of Crone and Cook, marshaling evidence from a wide variety of sources, almost all of which predate the first Islamic sources, that Muhammad himself was actually the leader of the believers when they entered Palestine and he died only after its conquest. In particular he calls attention to a Jewish apocalypse from the 7th century, the Secrets of Rabbi ben Shim'on, which seems to paint Muhammad as the redeemer of the Jews from the oppression of the Romans in the Holy Land. If this is to be believed, and this source predates every Islamic source we have, the massacre of the Banu Qurayzahcould not have taken place, since Muhammad, the leader of the invasion of Palestine, was seen as a savior of the Jewish people <ref>The Death of a Prophet, Stephen Shoemaker, University of Pennsylvania Press 2012, p. 27-33</ref>. This would seem to indicate that the break between the Muslims and the Jews took place after his death, and would indicate that stories such as the massacre of the Banu Qurayzahwere fabricated in order to "back date" the break with the Jews to the prophet's own lifetime.<br />
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==See Also==<br />
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*[[List of Killings Ordered or Supported by Muhammad]]<br />
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==External Links==<br />
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*[http://www.answering-islam.org/Muhammad/Jews/BQurayza/index.html What really happened to the Banu] ''- Collection of articles from Answering Islam''<br />
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*[https://www.call-to-monotheism.com/rebuttal_to_answering_islam_s_article__the_bani_quraytha_jews__traitors_or_betrayed_ Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?] - ''Muslim Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?"''<br />
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*[{{Reference archive|1=http://www.andrewbostom.org/loj//content/view/38/27/|2=2012-06-10}} Muhammad, the QurayzahMassacre, and PBS] ''- Andrew G. Bostom, FrontPageMagazine''<br />
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*[{{Reference archive|1=http://www.americanthinker.com/2006/02/muhammad_and_massacre_of_the_q.html|2=2012-06-10}} Muhammad and Massacre of the QurayzahJews] ''- James Arlandson, American Thinker''<br />
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*[{{Reference archive|1=http://www.kister.huji.ac.il/sites/default/files/banu_qurayza.pdf|2=2012-06-10}} Massacre of the Banū Qurayẓa: A Re-Examination of a Tradition] ''- M. J. Kister, Jerusalem Studies in Arabic and Islam 8 (1986): 61-96''<br />
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==References==<br />
{{reflist}}<br />
[[Category:Muhammad]]<br />
[[Category:People of the Book]]<br />
[[Category:Jihad]]<br />
[[Category:Islamic History]]<br />
[[Category:Sirah]]<br />
[[Category:Sacred history]]</div>SOShttps://wikiislamica.net/index.php?title=Le_Massacre_des_Banu_Qurayza&diff=137939Le Massacre des Banu Qurayza2024-02-21T17:33:58Z<p>SOS: /* Background */</p>
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{{QualityScore|Lead=4|Structure=4|Content=4|Language=4|References=4}}[[File:Banu qurayza massacre.jpg|175px|right|thumb|Detail from miniature painting: ''The Prophet, Ali, and the Companions at the Massacre of the Prisoners of the Jewish Tribe of Beni Qurayza'', illustration of a 19th century text by Muhammad Rafi Bazil.]]Selon les sources islamiques traditionnelles, en 627 après J.-C., à la suite de la [[Bataille de la Tranchée]] et de la trahison des Musulmans par la tribu juive des Banu Qurayza, les Musulmans, sous le commandement militaire direct du prophète [[Muhammad]], ont assiégé le camp des Banu Qurayza. Après un siège d'environ 2 semaines, selon les sources, les Juifs des Banu Qurayza se sont rendus et ont confié leur sort à un intermédiaire de confiance des Musulmans de la tribu des 'Aws, Sa'd ibn Mu'adh. Cependant, Sa'd ibn Mu'adh, affirmant suivre la loi de la Torah elle-même, a conseillé à Muhammad de massacrer les hommes de la tribu et de vendre les femmes et les enfants comme esclaves. Muhammad a suivi ce conseil et, par conséquent, entre 400 et 900 prisonniers de la tribu ont été abattus, beaucoup devant leur famille, et le reste de la tribu a été vendu en esclavage. L'événement est bien attesté dans la tradition historique islamique et a servi de base à de multiples décisions tout au long de l'histoire concernant le traitement des non-Musulmans capturés par les forces militaires Musulmanes.<br />
==Contexte==<br />
Selon ibn Ishaq, les raids agressifs constants et la propension à la guerre de Muhammad contre les Mecquois les avaient poussés, en alliance avec les tribus juives qu'il avait expulsées de Yathrib et la tribu arabe du nord, les Ghatafan, à mettre fin à Muhammad et à son mouvement une fois pour toutes. Les trois tribus juives originelles de Médine, les Banu Nadir, les Banu Qaynuqa et les Banu Qurayza, avaient vu leur nombre diminuer à une seule car Muhammad avait expulsé les Banu Nadir et les Banu Qaynuqa de Médine pour des prétextes différents. Pendant ce temps, leurs biens, y compris leurs précieux palmiers, avaient été saisis par Muhammad et les Musulmans. Avec les Mecquois et les Ghatafan, les tribus juives exilées de Médine avaient formé une alliance et rassemblé une armée dont les effectifs sont donnés dans la Sira comme étant d'environ 10 000 hommes, dont plus de 600 cavaliers montés, contre très peu de cavalerie pour les Musulmans, et 7 000 hommes plus puissants que l'armée qui avait vaincu Muhammad aux Musulmans à Uhud. A cette époque, Muhammad ne pouvait compter que sur une force d'environ 3 000 hommes. Muhammad a reçu la nouvelle de leur avance et a commencé à prendre des dispositions. Un compagnon perse du prophète nommé Salman, apparemment un vétéran de nombreuses guerres des Sassanides contre les Romains, a conseillé que lorsqu'on était confronté à un grand nombre de cavaliers ennemis comme ceux que possédaient les Juifs confédérés et les Mecquois, une bonne stratégie était de creuser une tranchée défensive. Il a été décidé de poursuivre cette stratégie <ref>Martin Lings Muhammad: His Life Based on the Earliest Sources Inner Traditions 2006, pages 222-223</ref>. Les Banu Qurayza n’ont pas fourni d'hommes pour aider, mais ont donné des outils de retranchement et la stratégie des Musulmans a reposé sur les Banu Qurayza, dont le fort se trouvait à l'arrière des défenses Musulmanes, ne rompant pas leur alliance avec Muhammad et ne se joignant pas aux confédérés. La stratégie de la tranchée a fonctionné pour remporter la bataille contre les Mecquois et leurs alliés, et les confédérés ont été repoussés sans beaucoup de pertes pour les Musulmans, mais cela n’a pas mis fin aux combats.<br />
==Narrative from the Sira==<br />
The series of events leading to the destruction of the Banu Qurayzah started during the battle of the trench. Unable to break the defenses of the Medinian Muslims, the Meccans sent an emissary from their Jewish allies, “the enemy of Allah, Huyayy bin Akhtab An-Nadri” <ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh Oxford Universite Press 2005, p.453</ref>, to the Banu Qurayzah in an attempt to bring their aide and end the stalemate by attacking Muhammad and the Muslims in the rear of their defenses. According to ibn Ishaq, initially the leader of the Banu Qurayzah Ka'b bin Asad al-Qurayzi did not even allow Huyayy bin Akhtab to enter the compound, but was goaded into doing so be Huyayy's accusation that bin Ka'b did not want to share his food. Ibn Ishaq does not make it clear how he knows this however he claims that the negotiation came to naught due to the Qurayza’s insistence that the Meccans offer hostages in order to assure they would not leave the field of battle till Muhammad was defeated (though they did in fact end up leaving without defeating Muhammad). According to ibn Ishaq, the Banu Qurayzah after much "wheedling" agreed only to not aide the Muslims or to obstruct or fight the confederates. Ibn Ishaq offers as evidence of the Banu Qurayza’s perfidy an Isnad chain from Yahya bin ‘Abbaad bin ‘Abdullah bin Az-Zubayr with a story that a Muslim woman, Safiyah bint ‘AbdulMuttalib, who saw a Jewish scout of the Banu Qurayzahreconnoitering a Muslim fort in preparation for an attack. She told the fort's commander Hassan of this and asked him to kill the scout, and when he refused she took a club and went out and beat the man to death<ref>ibid, 458</ref>. Other than this ibn Ishaq presents no evidence that the Jews of the Banu Qurayzah were in league with the confederates. He does, however, relate that Allah “sowed discord” between the confederates and the Banu Qurayza, which resulted in the Meccans retreating without having defeated Muhammad or engaged in a coordinated attack upon the Muslims with the Banu Qurayzah<ref>ibid, 459</ref><br />
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The battle of the trench being won, Muhammad and his men put their entrenching tools and weapons down to head home. According to the sira, though, Allah had other plans. The angel [[Jibreel]] appeared to Muhammad just as he had put down his weapon, and informed him that the battle was not yet over for the Jews of the Banu Qurayzah still needed to be dealt with due to their treachery, mentioned above. Muhammad informed his men that they were not to pray the 'asr prayer until they reached the Banu Qurayzah compound, meaning he wanted them to go there quickly. The Muslims laid siege to the compound for differing amounts of time depending on the source (ibn Ishaq claims 25 days before "Allah cast terror in their hearts"). The Banu Qurayzah were told to surrender and accept Islam, something they swore they would never do. Despairing of their position, according to ibn Ishaq, they discussed three options: accepting Islam, killing their wives and children and engaging in a banzai-style attack against the numerically superior Muslim forces (perhaps, modern commentators have added, in emulation of their religious forbearers at Masada in Palestine), or engaging in a sneak attack on the Jewish Sabbath. The Jews of the Banu Qurayzah found none of these options acceptable.<br />
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Unable to come to a decision and under siege for weeks, the Banu Qurayzah asked to speak with Abu Lubaba, a man of the tribe of 'Aws, their allies. Abu Lubaba, when asked what the Banu Qurayzahshould do, advised them to surrender to the prophet, but at the same time raised his hand to his neck, indicating they would be slaughtered <ref>ibid, 462</ref>. After he left, he felt that his action in telling the Banu Qurayzah of their fate was a betrayal of the prophet, and he tied himself to a pillar to ask for Allah's forgiveness, an act that Muhammad approved of. Despite this warning, the Banu Qurayzah surrendered to the Muslims the following day <ref>ibid, 463</ref>.<br />
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The tribe of 'Aws, allies of the Banu Qurayzah from the time of [[jahilliyah]], asked for mercy for them from the prophet. The prophet, not wanting to cause dissension in his ranks (oaths and alliances of loyalty were very important in tribal Arab society, as in the absence of courts and established governments the only guaranty of security and justice which could be obtained was the promise of protection from allies in the case of murder, family feuds or war), entrusted the fate of the Banu Qurayzah to a trusted elder shaykh of the 'Aws, Sa‘d bin Mu‘adh, who had been mortally wounded during the battle and would in fact die a shortly after the slaughter of the Banu Qurayza. Once Sa'd bin Mu'adh had ascertained that both the Banu Qurayzah and the prophet would abide by his judgement, whatever it be, he gave it without hesitation: the men of the Banu Qurayzah were to be executed to the last, while the women and children should be sold into slavery. Sa'd bin Mu‘adh justified this decision as being from the Torah of the Jews itself. Ibn Ishaq does not cite the verse and chapter from the Bible but this is usually taken as a reference to the book of Deuteronomy 20:12-14:{{Quote|Deuteronomy 20:12-14|וְאִם לֹ֤א תַשְׁלִים֙ עִמָּ֔ךְ וְעָשְׂתָ֥ה עִמְּךָ֖ מִלְחָמָ֑ה וְצַרְתָּ֖ עָלֶֽיהָ וּנְתָנָ֛הּ יְהוָ֥ה אֱלֹהֶ֖יךָ בְּיָדֶ֑ךָ וְהִכִּיתָ֥ אֶת כָּל זְכוּרָ֖הּ לְפִי חָֽרֶב רַ֣ק הַ֠נָּשִׁים וְהַטַּ֨ף וְהַבְּהֵמָ֜ה וְכֹל֩ אֲשֶׁ֨ר יִהְיֶ֥ה בָעִ֛יר כָּל־ שְׁלָלָ֖הּ תָּבֹ֣ז לָ֑ךְ וְאָֽכַלְתָּ֙ אֶת שְׁלַ֣ל אֹיְבֶ֔יךָ אֲשֶׁ֥ר נָתַ֛ן יְהוָ֥ה אֱלֹהֶ֖יךָ לָֽךְ<br />
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But if the city makes no peace with you, but makes war against you, then you shall besiege it; and when the Lord your God gives it into your hand you shall put all its males to the sword, but the women and the little ones, the cattle, and everything else in the city, all its spoil, you shall take as booty for yourselves; and you shall enjoy the spoil of your enemies, which the Lord your God has given you.}}<br />
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Although modern Muslims cite this verse in justification of Mu'adh's verdict, it should be noted that neither Jewish nor Christian tradition understands this verse as a blanket rule for warfare, but rather as a specific command to the Jews under the command of Joshua who were fighting the pagan peoples of the Holy Land. It has not, generally, been used by either religion to justify the sort of massacre that took place in Medina in other historical contexts.<br />
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The prisoners, thus condemned, were kept in the house or compound of a Muslim woman d. Al-Harith of the banu al-Najjaar tribe. In the morning they were marched out to a trench which had been dug in the city's market, and executed by decapitation <ref>ibid, 465</ref> . According to the sira of ibn Ishaq, one woman was amongst them. The other women and the children were given as sexual and labor slaves to the Muslims, with only boys who had not yet reached puberty being allowed to live. According to the sira, the haul of weapons and plunder was substantial, but Muhammad still sent some of the women and children to be sold in the Najd for more horses and weapons <ref>ibid, 466</ref>. Muhammad as was custom received his pick of the loot including his pick of the females, a beautiful Jewish named Rayhana whose husband was decapitated, and the rest went to all the rest of the Muslims, with a Muslim on horse receiving 3 times the spoils of a foot soldier <ref>ibid, 466</ref>.<br />
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==Tafsir Accounts==<br />
The famed [[tafsir|mufassir]] [[ibn Kathir]], drawing upon his own sources as well as many other classical commentators, in his commentary on sura 33 Al-Ahzab الأحزاب "The Confederates" reaffirms many of the pertinent details from the sira narrative. In particular, ibn Kathir reads into the Quran's denouncement of the [[people of the book]] the perfidious Jews of the tribe of Banu Qurayzah and their betrayal of the prophet:{{Quote|Tafsir of ibn Kathir Qur'an Surah 33<br />
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|وَلِهَذَا قَالَ تَعَالَى: ﴿وَأَنزلَ الَّذِينَ ظَاهَرُوهُمْ﴾ أَيْ: عَاوَنُوا الْأَحْزَابَ وَسَاعَدُوهُمْ عَلَى حَرْبِ رَسُولِ اللَّهِ ﷺ ﴿مِنْ أَهْلِ الْكِتَابِ﴾ يَعْنِي: بَنِي قُرَيْظَةَ مِنَ الْيَهُودِ، مِنْ بَعْضِ أَسْبَاطِ بَنِي إِسْرَائِيلَ، كَانَ قَدْ نَزَلَ آبَاؤُهُمُ الْحِجَازَ قَدِيمًا، طَمَعًا فِي اتِّبَاعِ النَّبِيَّ الْأُمِّيَّ الذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ، ﴿فَلَمَّا جَاءَهُمْ مَا عَرَفُوا كَفَرُوا بِه﴾ [الْبَقَرَةِ: ٨٩] ، فَعَلَيْهِمْ لَعْنَةُ اللَّهِ.<br />
<br />
For thus the most-High said "Those how had backed them (the confederates) came down" meaning: they assisted the confederates and helped them to make war on the Apostle of God (sala allah 'aleyhi wasallam). "From the people of<br />
the book" that is to say the Banu Qurayza of the Jews, descendants of the sons of Israel, who had come down to the Hijaz in olden times, doing so (aiding the Meccans) greedily against the followers of the illiterate prophet (Muhammad) whom they found written about in the Torah and the Gospel "when he came to them they did not know him and disbelieved in him" (surah al-baqarah 89) }}He refers here to [[Surah]] 33:{{Quote|{{Quran-range|33|26|27}}| And He brought those of the People of the Scripture who supported them down from their strongholds, and cast panic into their hearts. Some ye slew and ye made captive some.<br />
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And He caused you to inherit their land and their houses and their wealth, and land ye have not trodden. Allah is Able to do all things }}ibn Kathir confirms that it was the angels themselves who implored Muhammad not to stop fighting:{{Quote|Tafisr of ibn Kathir on Qur'an Surah 33|2=وَرَجَعَ رَسُولُ اللَّهِ ﷺ إِلَى الْمَدِينَةِ مُؤَيَّدًا مَنْصُورًا، وَوَضَعَ النَّاسُ السِّلَاحَ. فَبَيْنَمَا رَسُولُ اللَّهِ ﷺ يَغْتَسِلُ(٤) مِنْ وَعْثَاءِ تِلْكَ الْمُرَابَطَةِ فِي بَيْتِ أُمِّ سَلَمَةَ <br />
<br />
إِذْ تَبَدَّى لَهُ جِبْرِيلُ مُعْتَجِرًا بِعِمَامَةٍ مِنْ إِسْتَبْرَقٍ، عَلَى بَغْلَةٍ عَلَيْهَا قَطِيفَةٌ [مِنْ](٥) دِيبَاجٍ، فَقَالَ: أوضَعت السِّلَاحَ يَا رَسُولَ اللَّهِ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّ الْمَلَائِكَةَ لَمْ تَضَعْ أَسْلِحَتَهَا، وَهَذَا الْآنَ رُجُوعِي مِنْ طَلَبِ الْقَوْمِ. ثُمَّ قَالَ: إِنَّ اللَّهَ يَأْمُرُكَ أَنْ تَنْهَضَ إِلَى بَنِي قُرَيْظَةَ. وَفِي رِوَايَةٍ فَقَالَ لَهُ: عذيرَك مِنْ مُقَاتِلٍ، أَوَضَعْتُمُ السِّلَاحَ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّا لَمْ نَضَعْ أَسْلِحَتَنَا بَعْدُ، انْهَضْ إِلَى هَؤُلَاءِ. قَالَ: "أَيْنَ؟ ". قَالَ: بَنِي قُرَيْظَةَ، فَإِنَّ اللَّهَ أَمَرَنِي أَنْ أُزَلْزِلَ عَلَيْهِمْ. فَنَهَضَ رَسُولُ اللَّهِ ﷺ مِنْ فَوْرِهِ، وَأَمَرَ النَّاسَ بِالْمَسِيرِ إِلَى بَنِي قُرَيْظَةَ، وَكَانَتْ عَلَى أَمْيَالٍ مِنَ الْمَدِينَةِ، وَذَلِكَ بَعْدَ صَلَاةِ الظُّهْرِ، وَقَالَ: "لَا يُصَلِّيَنَّ أَحَدٌ مِنْكُمُ الْعَصْرَ إِلَّا فِي بَنِي قُرَيْظَةَ".<br />
<br />
<br />
<br />
the Messenger of Allah returned to Al-Madinah in triumph and the people put down their weapons. While the Messenger of Allah was washing off the dust of battle in the house of Umm Salamah, may Allah be pleased with her, Jibril, upon him be peace, came to him wearing a turban of brocade, riding on a mule on which was a cloth of silk brocade. He said, "Have you put down your weapons, O Messenger of Allah" He said, "Yes" He said, "But the angels have not put down their weapons. I have just now come back from pursuing the people." Then he said: "Allah, may He be blessed and exalted, commands you to get up and go to Banu Quraiza. According to another report, "What a fighter you are! Have you put down your weapons" He said, "Yes". He said, "But we have not put down our weapons yet, get up and go to these people." He said: "Where?" He said, "Banu Quraiza, for Allah has commanded me to shake them." So the Messenger of Allah got up immediately, and commanded the people to march towards Banu Quraiza, who were a few miles from Al-Madinah. This was after Salat Az-Zuhr. He said, No one among you should pray `Asr except at Banu Quraiza.}}Thus in the view of ibn Kathir the fate of the Banu Qurayzah was the work of their own hand, a fate approved of and commanded by heaven itself. According to ibn Kathir, there fate was exactly what ibn Ishaq had described:{{Quote| Tafsir Ibn Kathir on Surah 33|2=فَقَالَ: إِنِّي أَحْكُمُ أَنْ تُقْتَلَ مُقَاتلتهم، وتُسبْى ذُرِّيَّتُهُمْ وَأَمْوَالُهُمْ. فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: "لَقَدْ حَكَمْتَ بِحُكْمِ اللَّهِ مِنْ فَوْقِ سَبْعَةِ أَرْقِعَةٍ"(٨) . وَفِي رِوَايَةٍ: "لَقَدْ حكمتَ بِحُكْمِ المَلك". ثُمَّ أَمْرَ رَسُولِ اللَّهِ ﷺ بِالْأَخَادِيدِ فَخُدّت فِي الْأَرْضِ، وَجِيءَ بِهِمْ مُكْتَفِينَ، فَضَرَبَ أَعْنَاقَهُمْ، وَكَانُوا مَا بَيْنَ السَّبْعِمِائَةِ إِلَى الثَّمَانِمِائَةِ، وَسَبَى مَنْ لَمْ يُنبت مِنْهُمْ مَعَ النِّسَاءِ وَأَمْوَالِهِمْ(٩)<br />
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Then he (Sa'ad) said: My judgement is that their fighting-age men be killed, and their families and wealth be taken as booty. The prophet (sala allah 'aleyhi wasallam) said "You have judged with the judgement of Allah above the seven heavens." In another narration: "You have judged with the judgement of the King (Allah)." Then the Messenger of Allah commanded that ditches should be dug, so they were dug in the earth, and they were brought tied by their shoulders, and were beheaded. There were between seven hundred and eight hundred of them. The children who had not yet reached adolescence and the women were taken prisoner, and their wealth was seized.}}<br />
==Accounts in Hadiths==<br />
The hadith of Bukhari provide witness for the incidents described by Ishaq. Bukhari confirms that it was the angels who decree that the war be carried to the Banu Qurayza:{{Quote| {{Bukhari|4|52|68}}| Narrated 'Aisha: 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 Banu Qurayza. So Allah's Apostle went out towards them.}}Similiarly, he confirms that it is was Sa'ad who condemned them to their fate:{{Quote| {{Bukhari|5|58|148}}| Narrated Abu Said Al-Khudri: Some people (i.e. the Jews of Bani bin Quraiza) agreed to accept the verdict of Sad bin Muadh so the Prophet sent for him (i.e. Sad bin Muadh). He came riding a donkey, and when he approached the Mosque, the Prophet ﷺ said, "Get up for the best amongst you." or said, "Get up for your chief." Then the Prophet ﷺ said, "O Sad! These people have agreed to accept your verdict." Sad said, "I judge that their warriors should be killed and their children and women should be taken as captives." The Prophet ﷺ said, "You have given a judgment similar to Allah's Judgment (or the King's judgment)."}}Incidentally, Bukhari mentions that even though ibn Sa'd was called upon to provide a fair judgement to the Banu Qurayzahas a former ally, in fact he went to his death, caused by wounds suffered during the battle of the trench, wishing for death to the infidels:{{Quote| {{Bukhari|5|59|448}}| Sa`d was wounded on the day of Khandaq (i.e. Trench) when a man from Quraish, called Hibban bin Al-`Araqa hit him (with an arrow). The man was Hibban bin Qais from (the tribe of) Bani Mais bin 'Amir bin Lu'ai who shot an arrow at Sa`d's medial arm vein (or main artery of the arm). The Prophet (ﷺ) pitched a tent (for Sa`d) in the Mosque so that he might be near to the Prophet (ﷺ) to visit. When the Prophet returned from the (battle) of Al-Khandaq (i.e. Trench) and laid down his arms and took a bath Gabriel came to him while he (i.e. Gabriel) was shaking the dust off his head, and said, "You have laid down the arms?" By Allah, I have not laid them down. Go out to them (to attack them)." The Prophet (ﷺ) said, "Where?" Gabriel pointed towards Bani Quraiza. So Allah's Messenger (ﷺ) went to them (i.e. Banu Quraiza) (i.e. besieged them). They then surrendered to the Prophet's judgment but he directed them to Sa`d to give his verdict concerning them. Sa`d said, "I give my judgment that their warriors should be killed, their women and children should be taken as captives, and their properties distributed." Narrated Hisham: My father informed me that `Aisha said, "Sa`d said, "O Allah! You know that there is nothing more beloved to me than to fight in Your Cause against those who disbelieved Your Apostle and turned him out (of Mecca). O Allah! I think you have put to an end the fight between us and them (i.e. Quraish infidels). And if there still remains any fight with the Quraish (infidels), then keep me alive till I fight against them for Your Sake. But if you have brought the war to an end, then let this wound burst and cause my death thereby.' So blood gushed from the wound. There was a tent in the Mosque belonging to Banu Ghifar who were surprised by the blood flowing towards them. They said, 'O people of the tent! What is this thing which is coming to us from your side?' Behold! Blood was flowing profusely out of Sa`d's wound. Sa`d then died because of that."}}Bukhari also mentions the fate of the Banu Qurayza, carried out in accordance with Sa'd's judgement:{{Quote|{{bukhari|5|59|362}}, See Also: {{muslim|19|4364}}|Narrated Abd-Allah ibn Umar: Banu Nadir and Banu Qurayza 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 Banu Qaynuqa, the tribe of Abdullah bin Salam and the Jews of Bani Haritha and all the other Jews of Medina. }}Sunan Abi Dawud tells us exactly how it was determined, whether a male youth would be spared, based on whether he had had reached puberty or not:{{Quote| {{Abudawud|38|4390}}| Narrated Atiyyah al-Qurazi:<br />
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I was among the captives of Banu Qurayza. 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.}}<br />
==Modern Views and Perspectives==<br />
<center><youtube>UZE1N56fswY</youtube></center>In the clip above Muslim scholar Yasir Qadhi, well respected for his degrees from the Islamic University of Medina as well as from Yale, makes the argument that Muhammad was dealing with treachery and he had taken the maximum punitive actions against it. Qadhi argues that the prophet was justified in every step and showed as much restraint as necessary, being motivated purely by concerns on statecraft and practicality, not by malice. As he says, it is possible to accuse the prophet of being "harsh" but not of acting with malice towards the Banu Qurayzahor the Jews in general, as this would not be "academically valid."<br />
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Ibn Ishaq makes the same point:{{Quote| Ibn Ishaq: 683 | Then Abu Sufyan said: “O Quraish, we are not in a permanent camp; the horses and camels are dying; the Banu Qurayza have broken their word to us and we have heard disquieting reports of them. You can see the violence of the wind which leaves us neither cooking-pots, or fire, nor tents to count on. Be off, for I am going” }}Yasir Qadhi states that the punishment was "harsh" and yet it is sometimes necessary to be harsh. Yaqeen institute scholar Abu Amina Elias (Justin Parrott) makes the cases that killing the "fighting men" prisoners of the Banu Qurayzahwas an "act of self-defense" on the part of the Muslim community and cites Deuteronomy 20:12-14 to justify the actions of the Muslims, agreeing with ibn Ishaq that Sa'd was judging the Jews by their own law. He also claims that the prophet only sent his men their with arms to "defend themselves" and that the women and children of the Banu Qurayzahwere taken "into captivity" for their protection since all of their men folk had bee slaughtered <ref>"Did the Prophet commit genocide against Jews?" Faith in Allah There is no god but Allah and Muhammad is his messenger https://abuaminaelias.com/prophet-genocide-banu-qurayza/ April 8, 2013</ref>. Karen Armstrong, in her book A Short History of Islam, likewise claims "The struggle did not indicate any hostility towards Jews in general, but only towards the three rebel tribes. The Quran continued to revere Jewish prophets and to urge Muslims to respect the People of the Book."<ref>Islam:A Short History Karen Armstrong Modern Library 2002</ref><br />
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These arguments are all echoes of the original arguments found in the material above. Ibn Ishaq claims that the Jews of Banu Qurayzahposed a threat to the Muslims via their betrayal and does portray Muhammad as hesitating to decide their fate. ibn Ishaq even recounts of how "harsh" the punishment was:{{Quote|{{citation|page=462 (paragraph: 686)|trans_title=The Life of Muhammad|title=Sirat Rasul Allah|author1=Ibn Ishaq|author2=Ibn Hisham|author3=al-Tabari|editor=A. Guillaume|year=1955|publisher=Oxford UP|ISBN=0196360331|location=Karachi|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n381/mode/2up}}|Apostle sent him (Abu Lubaba) to them (Banu Quraiza), and when they saw him they got up to meet him. The women and children went up to him weeping in his face, and he felt sorry for them. They said, ‘Oh Abu Lubaba, do you think that we should submit to Muhammad's judgement? He said ‘yes' and pointed with his hand to his throat signifying slaughter.}}Yet critics of these pro-Islam viewpoints have pointed out that the verse cited by modern Muslims from Deuteronomy to justify the extermination of the Banu Qurayzahyet in fact this is not how the verse has been viewed in traditional Christian or especially Jewish scholarship. According to Jewish doctrine, these verses were revealed to him before the Israelites entered the Holy Land, specifically instructing them on how to deal with the people living there <ref>"Muhammad’s atrocity against the Qurayza Jews" James M. Arlandson Answering Islam https://www.answering-islam.org/Authors/Arlandson/qurayza_jews.htm</ref>. Morever, the claim that there was no apparent animus towards the Jews of Banu Qurayzahon the part of Muhammad is contradicted by ibn Ishaq's account:{{Quote|Ibn Ishaq: 684 | "When the apostle approached their forts he (Muhammad) said: "You brothers of monkeys.., has god disgraced you and brought his vengeance upon you?"<br />
<br />
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Banu Qurayza replied: "O Abul Qasim (Muhammad), you are not a barbarous person" }}In mocking them as apes, Muhammad is here echoing the Qur'an, which claims that (some) Jews were turned into apes for violating the sabbath (Qur'an 50:60).<br />
Jewish anti-jihad scholar Andrew Bostrom points out that Muhammad took one of the most beautiful Jewish women of the Banu Qurayza, Rayhanah, as his wife and that the Muslims benefited handsomely from the destruction of this tribe, so self-defense was clearly not the only concern. <ref>"Muhammad, the Qurayza Massacre, and PBS" Andrew Bostom The Legacy of Jihad 10 June 2012, Archived https://www.webcitation.org/query?url=http://www.andrewbostom.org/loj//content/view/38/27/&date=2012-06-10</ref>. Abu Amina Elias's view that the Muslims took such women and children as Rayhana captive simply for their protection also cannot be true, as ibn Ishaq recounts that some of them were taken to the far-off region of the Najd to be sold for weapons and horses. Yasir Qadhi himself points out that the Banu Qurayzahwere offered freedom to live on were they to accept Islam, and according to the sira only their hard, petulant hearts which rejected Muhammad despite knowing he was a prophet of the Lord prevented them from allowing themselves to be saved by conversion to Islam. So clearly, at least in the eyes of the sirah, their Jewish religion did, in fact, have something to do with the pitilessness with which Muhammad dealt with them, going against Qadhi's point that the prophet acted without malice or religious animus according to the sources we have. Bukhari also mentions that the prophet commanded his men to abuse the Banu Qurayzahwith poetry, which was in ancient Arab times one of the premier ways of promoting enmity with an enemy (Muhammad ordered poets who did this to him to be killed):{{Quote| {{Bukhari|5|59|449}}|Narrated Al-Bara: "On the day of Qurayza’s (besiege), Allah's Apostle said to Hassan bin Thabit, 'Abuse them (with your poems), and Gabriel is with you" }}<br />
==Problems with the Traditional Narrative==<br />
The narrative of the Banu Qurayzahis an accepted part of Islamic law, and multiple Islamic jurists have cited it, including when ruling that certain populations of Jews and other non-believers be massacred. As such there is no question amongst orthodox Muslims that it happened <ref>"Extended Interview: The legacy of Islamic Antisemetism" Andrew Bostom andrewbostom.org 13 June 2008</ref>. Yet the historiography of the subject is not without its own problems.<br />
<br />
Within the Islamic tradition, ibn Ishaq was frequently criticized for giving too much weight to Jewish stories and being biased in general in his retellings of certain events. Malik ibn Anas accusses ibn Ishaq of being a "liar" for listening to "Jewish stories" <ref>"New Light on the Story of Banu Qurayza and the Jews of Medina", W.N Arafat 2001 p. 100-107</ref>.<br />
<br />
Modern scholarship has cast much more serious doubts on the scholarship of Islamic scholars working in the 8th century (2nd Islamic century) such as ibn Ishaq. As Fred Donner points out, one of the earliest documents we have from the nascent proto-Islamic movement is the ''Constitution of Medina'' صحيفة مدينة also known as the Ummah Document or صحيفة الأمة. This remarkable document, preserved by the Islamic historian [[Al-Tabari]], lays out a compact for the "believers" of Medina, an "ummah" or national community that includes the Jews as "believers" on the same level as the Arab believers. Fred Donner believes this document actually points to an early, occulted history of Islam in which Arab monotheists joined with Jews into one "ummah" under the command of Muhammad. Troublingly for the historical narrative, this document makes mention of many different Jewish tribes, but the main 3 tribes of the sira, the Banu Qurayza, the Banu Qaynuqaa', and the Banu Nadir are conspicuously absent. It is in fact the absence of these tribes which convinces scholars that the document must be very old despite being preserved only in the 9th-century works of Tabari, since a younger document would presumably would have been changed to agree with the established historical narrative. Donner mentions that many early 7th century mosques do not include the qibla facing towards Mecca, and concludes that this story of the massacre of the Banu Qurayzahmay have been invented or embellished in order to explain a much later break between the Jewish and Muslim communities <ref>Muhammad and the Believers: At the Orgins of Islam, Fred Donner, Harvard University Press 2010, p. 72-73</ref>.<br />
<br />
Patricia Cronner and Michael Cook in their groundbreaking work ''Hagarism'' likewise report on an Armenian historian writing in the 7th century known as pseudo-Sabeous. This historian imputes the Arab invasions to a confederation of Jews and Arabs led by Muhammad himself, contradicting the Islamic narrative that Muhammad died before the invasion of Palestine and the Middle East. Pseudo-Sebeos likewise imputes to the Arabs and Jews a shared monotheism and brotherhood through their ancestry to Abraham and his wife Hagar <ref>Hagarism: Making of the Islamic World, Patricia Crone and Michael Cook, Cambridge University Press 1977, p. 6-8</ref>. If this account is to be believed, there could not have been any great massacre of the Jews by Muhammad as we has working with them when he invaded Palestine. Stephen Shoemaker in his work ''The Death of a Prophet'' adds further evidence to thesis of Crone and Cook, marshaling evidence from a wide variety of sources, almost all of which predate the first Islamic sources, that Muhammad himself was actually the leader of the believers when they entered Palestine and he died only after its conquest. In particular he calls attention to a Jewish apocalypse from the 7th century, the Secrets of Rabbi ben Shim'on, which seems to paint Muhammad as the redeemer of the Jews from the oppression of the Romans in the Holy Land. If this is to be believed, and this source predates every Islamic source we have, the massacre of the Banu Qurayzahcould not have taken place, since Muhammad, the leader of the invasion of Palestine, was seen as a savior of the Jewish people <ref>The Death of a Prophet, Stephen Shoemaker, University of Pennsylvania Press 2012, p. 27-33</ref>. This would seem to indicate that the break between the Muslims and the Jews took place after his death, and would indicate that stories such as the massacre of the Banu Qurayzahwere fabricated in order to "back date" the break with the Jews to the prophet's own lifetime.<br />
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==See Also==<br />
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*[[List of Killings Ordered or Supported by Muhammad]]<br />
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==External Links==<br />
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*[http://www.answering-islam.org/Muhammad/Jews/BQurayza/index.html What really happened to the Banu] ''- Collection of articles from Answering Islam''<br />
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*[https://www.call-to-monotheism.com/rebuttal_to_answering_islam_s_article__the_bani_quraytha_jews__traitors_or_betrayed_ Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?] - ''Muslim Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?"''<br />
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*[{{Reference archive|1=http://www.andrewbostom.org/loj//content/view/38/27/|2=2012-06-10}} Muhammad, the QurayzahMassacre, and PBS] ''- Andrew G. Bostom, FrontPageMagazine''<br />
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*[{{Reference archive|1=http://www.americanthinker.com/2006/02/muhammad_and_massacre_of_the_q.html|2=2012-06-10}} Muhammad and Massacre of the QurayzahJews] ''- James Arlandson, American Thinker''<br />
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*[{{Reference archive|1=http://www.kister.huji.ac.il/sites/default/files/banu_qurayza.pdf|2=2012-06-10}} Massacre of the Banū Qurayẓa: A Re-Examination of a Tradition] ''- M. J. Kister, Jerusalem Studies in Arabic and Islam 8 (1986): 61-96''<br />
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==References==<br />
{{reflist}}<br />
[[Category:Muhammad]]<br />
[[Category:People of the Book]]<br />
[[Category:Jihad]]<br />
[[Category:Islamic History]]<br />
[[Category:Sirah]]<br />
[[Category:Sacred history]]</div>SOShttps://wikiislamica.net/index.php?title=Le_Massacre_des_Banu_Qurayza&diff=137938Le Massacre des Banu Qurayza2024-02-21T17:33:45Z<p>SOS: /* Background */</p>
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{{QualityScore|Lead=4|Structure=4|Content=4|Language=4|References=4}}[[File:Banu qurayza massacre.jpg|175px|right|thumb|Detail from miniature painting: ''The Prophet, Ali, and the Companions at the Massacre of the Prisoners of the Jewish Tribe of Beni Qurayza'', illustration of a 19th century text by Muhammad Rafi Bazil.]]Selon les sources islamiques traditionnelles, en 627 après J.-C., à la suite de la [[Bataille de la Tranchée]] et de la trahison des Musulmans par la tribu juive des Banu Qurayza, les Musulmans, sous le commandement militaire direct du prophète [[Muhammad]], ont assiégé le camp des Banu Qurayza. Après un siège d'environ 2 semaines, selon les sources, les Juifs des Banu Qurayza se sont rendus et ont confié leur sort à un intermédiaire de confiance des Musulmans de la tribu des 'Aws, Sa'd ibn Mu'adh. Cependant, Sa'd ibn Mu'adh, affirmant suivre la loi de la Torah elle-même, a conseillé à Muhammad de massacrer les hommes de la tribu et de vendre les femmes et les enfants comme esclaves. Muhammad a suivi ce conseil et, par conséquent, entre 400 et 900 prisonniers de la tribu ont été abattus, beaucoup devant leur famille, et le reste de la tribu a été vendu en esclavage. L'événement est bien attesté dans la tradition historique islamique et a servi de base à de multiples décisions tout au long de l'histoire concernant le traitement des non-Musulmans capturés par les forces militaires Musulmanes.<br />
==Background==<br />
Selon ibn Ishaq, les raids agressifs constants et la propension à la guerre de Muhammad contre les Mecquois les avaient poussés, en alliance avec les tribus juives qu'il avait expulsées de Yathrib et la tribu arabe du nord, les Ghatafan, à mettre fin à Muhammad et à son mouvement une fois pour toutes. Les trois tribus juives originelles de Médine, les Banu Nadir, les Banu Qaynuqa et les Banu Qurayza, avaient vu leur nombre diminuer à une seule car Muhammad avait expulsé les Banu Nadir et les Banu Qaynuqa de Médine pour des prétextes différents. Pendant ce temps, leurs biens, y compris leurs précieux palmiers, avaient été saisis par Muhammad et les Musulmans. Avec les Mecquois et les Ghatafan, les tribus juives exilées de Médine avaient formé une alliance et rassemblé une armée dont les effectifs sont donnés dans la Sira comme étant d'environ 10 000 hommes, dont plus de 600 cavaliers montés, contre très peu de cavalerie pour les Musulmans, et 7 000 hommes plus puissants que l'armée qui avait vaincu Muhammad aux Musulmans à Uhud. A cette époque, Muhammad ne pouvait compter que sur une force d'environ 3 000 hommes. Muhammad a reçu la nouvelle de leur avance et a commencé à prendre des dispositions. Un compagnon perse du prophète nommé Salman, apparemment un vétéran de nombreuses guerres des Sassanides contre les Romains, a conseillé que lorsqu'on était confronté à un grand nombre de cavaliers ennemis comme ceux que possédaient les Juifs confédérés et les Mecquois, une bonne stratégie était de creuser une tranchée défensive. Il a été décidé de poursuivre cette stratégie <ref>Martin Lings Muhammad: His Life Based on the Earliest Sources Inner Traditions 2006, pages 222-223</ref>. Les Banu Qurayza n’ont pas fourni d'hommes pour aider, mais ont donné des outils de retranchement et la stratégie des Musulmans a reposé sur les Banu Qurayza, dont le fort se trouvait à l'arrière des défenses Musulmanes, ne rompant pas leur alliance avec Muhammad et ne se joignant pas aux confédérés. La stratégie de la tranchée a fonctionné pour remporter la bataille contre les Mecquois et leurs alliés, et les confédérés ont été repoussés sans beaucoup de pertes pour les Musulmans, mais cela n’a pas mis fin aux combats.<br />
==Narrative from the Sira==<br />
The series of events leading to the destruction of the Banu Qurayzah started during the battle of the trench. Unable to break the defenses of the Medinian Muslims, the Meccans sent an emissary from their Jewish allies, “the enemy of Allah, Huyayy bin Akhtab An-Nadri” <ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh Oxford Universite Press 2005, p.453</ref>, to the Banu Qurayzah in an attempt to bring their aide and end the stalemate by attacking Muhammad and the Muslims in the rear of their defenses. According to ibn Ishaq, initially the leader of the Banu Qurayzah Ka'b bin Asad al-Qurayzi did not even allow Huyayy bin Akhtab to enter the compound, but was goaded into doing so be Huyayy's accusation that bin Ka'b did not want to share his food. Ibn Ishaq does not make it clear how he knows this however he claims that the negotiation came to naught due to the Qurayza’s insistence that the Meccans offer hostages in order to assure they would not leave the field of battle till Muhammad was defeated (though they did in fact end up leaving without defeating Muhammad). According to ibn Ishaq, the Banu Qurayzah after much "wheedling" agreed only to not aide the Muslims or to obstruct or fight the confederates. Ibn Ishaq offers as evidence of the Banu Qurayza’s perfidy an Isnad chain from Yahya bin ‘Abbaad bin ‘Abdullah bin Az-Zubayr with a story that a Muslim woman, Safiyah bint ‘AbdulMuttalib, who saw a Jewish scout of the Banu Qurayzahreconnoitering a Muslim fort in preparation for an attack. She told the fort's commander Hassan of this and asked him to kill the scout, and when he refused she took a club and went out and beat the man to death<ref>ibid, 458</ref>. Other than this ibn Ishaq presents no evidence that the Jews of the Banu Qurayzah were in league with the confederates. He does, however, relate that Allah “sowed discord” between the confederates and the Banu Qurayza, which resulted in the Meccans retreating without having defeated Muhammad or engaged in a coordinated attack upon the Muslims with the Banu Qurayzah<ref>ibid, 459</ref><br />
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The battle of the trench being won, Muhammad and his men put their entrenching tools and weapons down to head home. According to the sira, though, Allah had other plans. The angel [[Jibreel]] appeared to Muhammad just as he had put down his weapon, and informed him that the battle was not yet over for the Jews of the Banu Qurayzah still needed to be dealt with due to their treachery, mentioned above. Muhammad informed his men that they were not to pray the 'asr prayer until they reached the Banu Qurayzah compound, meaning he wanted them to go there quickly. The Muslims laid siege to the compound for differing amounts of time depending on the source (ibn Ishaq claims 25 days before "Allah cast terror in their hearts"). The Banu Qurayzah were told to surrender and accept Islam, something they swore they would never do. Despairing of their position, according to ibn Ishaq, they discussed three options: accepting Islam, killing their wives and children and engaging in a banzai-style attack against the numerically superior Muslim forces (perhaps, modern commentators have added, in emulation of their religious forbearers at Masada in Palestine), or engaging in a sneak attack on the Jewish Sabbath. The Jews of the Banu Qurayzah found none of these options acceptable.<br />
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Unable to come to a decision and under siege for weeks, the Banu Qurayzah asked to speak with Abu Lubaba, a man of the tribe of 'Aws, their allies. Abu Lubaba, when asked what the Banu Qurayzahshould do, advised them to surrender to the prophet, but at the same time raised his hand to his neck, indicating they would be slaughtered <ref>ibid, 462</ref>. After he left, he felt that his action in telling the Banu Qurayzah of their fate was a betrayal of the prophet, and he tied himself to a pillar to ask for Allah's forgiveness, an act that Muhammad approved of. Despite this warning, the Banu Qurayzah surrendered to the Muslims the following day <ref>ibid, 463</ref>.<br />
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The tribe of 'Aws, allies of the Banu Qurayzah from the time of [[jahilliyah]], asked for mercy for them from the prophet. The prophet, not wanting to cause dissension in his ranks (oaths and alliances of loyalty were very important in tribal Arab society, as in the absence of courts and established governments the only guaranty of security and justice which could be obtained was the promise of protection from allies in the case of murder, family feuds or war), entrusted the fate of the Banu Qurayzah to a trusted elder shaykh of the 'Aws, Sa‘d bin Mu‘adh, who had been mortally wounded during the battle and would in fact die a shortly after the slaughter of the Banu Qurayza. Once Sa'd bin Mu'adh had ascertained that both the Banu Qurayzah and the prophet would abide by his judgement, whatever it be, he gave it without hesitation: the men of the Banu Qurayzah were to be executed to the last, while the women and children should be sold into slavery. Sa'd bin Mu‘adh justified this decision as being from the Torah of the Jews itself. Ibn Ishaq does not cite the verse and chapter from the Bible but this is usually taken as a reference to the book of Deuteronomy 20:12-14:{{Quote|Deuteronomy 20:12-14|וְאִם לֹ֤א תַשְׁלִים֙ עִמָּ֔ךְ וְעָשְׂתָ֥ה עִמְּךָ֖ מִלְחָמָ֑ה וְצַרְתָּ֖ עָלֶֽיהָ וּנְתָנָ֛הּ יְהוָ֥ה אֱלֹהֶ֖יךָ בְּיָדֶ֑ךָ וְהִכִּיתָ֥ אֶת כָּל זְכוּרָ֖הּ לְפִי חָֽרֶב רַ֣ק הַ֠נָּשִׁים וְהַטַּ֨ף וְהַבְּהֵמָ֜ה וְכֹל֩ אֲשֶׁ֨ר יִהְיֶ֥ה בָעִ֛יר כָּל־ שְׁלָלָ֖הּ תָּבֹ֣ז לָ֑ךְ וְאָֽכַלְתָּ֙ אֶת שְׁלַ֣ל אֹיְבֶ֔יךָ אֲשֶׁ֥ר נָתַ֛ן יְהוָ֥ה אֱלֹהֶ֖יךָ לָֽךְ<br />
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But if the city makes no peace with you, but makes war against you, then you shall besiege it; and when the Lord your God gives it into your hand you shall put all its males to the sword, but the women and the little ones, the cattle, and everything else in the city, all its spoil, you shall take as booty for yourselves; and you shall enjoy the spoil of your enemies, which the Lord your God has given you.}}<br />
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Although modern Muslims cite this verse in justification of Mu'adh's verdict, it should be noted that neither Jewish nor Christian tradition understands this verse as a blanket rule for warfare, but rather as a specific command to the Jews under the command of Joshua who were fighting the pagan peoples of the Holy Land. It has not, generally, been used by either religion to justify the sort of massacre that took place in Medina in other historical contexts.<br />
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The prisoners, thus condemned, were kept in the house or compound of a Muslim woman d. Al-Harith of the banu al-Najjaar tribe. In the morning they were marched out to a trench which had been dug in the city's market, and executed by decapitation <ref>ibid, 465</ref> . According to the sira of ibn Ishaq, one woman was amongst them. The other women and the children were given as sexual and labor slaves to the Muslims, with only boys who had not yet reached puberty being allowed to live. According to the sira, the haul of weapons and plunder was substantial, but Muhammad still sent some of the women and children to be sold in the Najd for more horses and weapons <ref>ibid, 466</ref>. Muhammad as was custom received his pick of the loot including his pick of the females, a beautiful Jewish named Rayhana whose husband was decapitated, and the rest went to all the rest of the Muslims, with a Muslim on horse receiving 3 times the spoils of a foot soldier <ref>ibid, 466</ref>.<br />
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==Tafsir Accounts==<br />
The famed [[tafsir|mufassir]] [[ibn Kathir]], drawing upon his own sources as well as many other classical commentators, in his commentary on sura 33 Al-Ahzab الأحزاب "The Confederates" reaffirms many of the pertinent details from the sira narrative. In particular, ibn Kathir reads into the Quran's denouncement of the [[people of the book]] the perfidious Jews of the tribe of Banu Qurayzah and their betrayal of the prophet:{{Quote|Tafsir of ibn Kathir Qur'an Surah 33<br />
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|وَلِهَذَا قَالَ تَعَالَى: ﴿وَأَنزلَ الَّذِينَ ظَاهَرُوهُمْ﴾ أَيْ: عَاوَنُوا الْأَحْزَابَ وَسَاعَدُوهُمْ عَلَى حَرْبِ رَسُولِ اللَّهِ ﷺ ﴿مِنْ أَهْلِ الْكِتَابِ﴾ يَعْنِي: بَنِي قُرَيْظَةَ مِنَ الْيَهُودِ، مِنْ بَعْضِ أَسْبَاطِ بَنِي إِسْرَائِيلَ، كَانَ قَدْ نَزَلَ آبَاؤُهُمُ الْحِجَازَ قَدِيمًا، طَمَعًا فِي اتِّبَاعِ النَّبِيَّ الْأُمِّيَّ الذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ، ﴿فَلَمَّا جَاءَهُمْ مَا عَرَفُوا كَفَرُوا بِه﴾ [الْبَقَرَةِ: ٨٩] ، فَعَلَيْهِمْ لَعْنَةُ اللَّهِ.<br />
<br />
For thus the most-High said "Those how had backed them (the confederates) came down" meaning: they assisted the confederates and helped them to make war on the Apostle of God (sala allah 'aleyhi wasallam). "From the people of<br />
the book" that is to say the Banu Qurayza of the Jews, descendants of the sons of Israel, who had come down to the Hijaz in olden times, doing so (aiding the Meccans) greedily against the followers of the illiterate prophet (Muhammad) whom they found written about in the Torah and the Gospel "when he came to them they did not know him and disbelieved in him" (surah al-baqarah 89) }}He refers here to [[Surah]] 33:{{Quote|{{Quran-range|33|26|27}}| And He brought those of the People of the Scripture who supported them down from their strongholds, and cast panic into their hearts. Some ye slew and ye made captive some.<br />
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And He caused you to inherit their land and their houses and their wealth, and land ye have not trodden. Allah is Able to do all things }}ibn Kathir confirms that it was the angels themselves who implored Muhammad not to stop fighting:{{Quote|Tafisr of ibn Kathir on Qur'an Surah 33|2=وَرَجَعَ رَسُولُ اللَّهِ ﷺ إِلَى الْمَدِينَةِ مُؤَيَّدًا مَنْصُورًا، وَوَضَعَ النَّاسُ السِّلَاحَ. فَبَيْنَمَا رَسُولُ اللَّهِ ﷺ يَغْتَسِلُ(٤) مِنْ وَعْثَاءِ تِلْكَ الْمُرَابَطَةِ فِي بَيْتِ أُمِّ سَلَمَةَ <br />
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إِذْ تَبَدَّى لَهُ جِبْرِيلُ مُعْتَجِرًا بِعِمَامَةٍ مِنْ إِسْتَبْرَقٍ، عَلَى بَغْلَةٍ عَلَيْهَا قَطِيفَةٌ [مِنْ](٥) دِيبَاجٍ، فَقَالَ: أوضَعت السِّلَاحَ يَا رَسُولَ اللَّهِ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّ الْمَلَائِكَةَ لَمْ تَضَعْ أَسْلِحَتَهَا، وَهَذَا الْآنَ رُجُوعِي مِنْ طَلَبِ الْقَوْمِ. ثُمَّ قَالَ: إِنَّ اللَّهَ يَأْمُرُكَ أَنْ تَنْهَضَ إِلَى بَنِي قُرَيْظَةَ. وَفِي رِوَايَةٍ فَقَالَ لَهُ: عذيرَك مِنْ مُقَاتِلٍ، أَوَضَعْتُمُ السِّلَاحَ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّا لَمْ نَضَعْ أَسْلِحَتَنَا بَعْدُ، انْهَضْ إِلَى هَؤُلَاءِ. قَالَ: "أَيْنَ؟ ". قَالَ: بَنِي قُرَيْظَةَ، فَإِنَّ اللَّهَ أَمَرَنِي أَنْ أُزَلْزِلَ عَلَيْهِمْ. فَنَهَضَ رَسُولُ اللَّهِ ﷺ مِنْ فَوْرِهِ، وَأَمَرَ النَّاسَ بِالْمَسِيرِ إِلَى بَنِي قُرَيْظَةَ، وَكَانَتْ عَلَى أَمْيَالٍ مِنَ الْمَدِينَةِ، وَذَلِكَ بَعْدَ صَلَاةِ الظُّهْرِ، وَقَالَ: "لَا يُصَلِّيَنَّ أَحَدٌ مِنْكُمُ الْعَصْرَ إِلَّا فِي بَنِي قُرَيْظَةَ".<br />
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the Messenger of Allah returned to Al-Madinah in triumph and the people put down their weapons. While the Messenger of Allah was washing off the dust of battle in the house of Umm Salamah, may Allah be pleased with her, Jibril, upon him be peace, came to him wearing a turban of brocade, riding on a mule on which was a cloth of silk brocade. He said, "Have you put down your weapons, O Messenger of Allah" He said, "Yes" He said, "But the angels have not put down their weapons. I have just now come back from pursuing the people." Then he said: "Allah, may He be blessed and exalted, commands you to get up and go to Banu Quraiza. According to another report, "What a fighter you are! Have you put down your weapons" He said, "Yes". He said, "But we have not put down our weapons yet, get up and go to these people." He said: "Where?" He said, "Banu Quraiza, for Allah has commanded me to shake them." So the Messenger of Allah got up immediately, and commanded the people to march towards Banu Quraiza, who were a few miles from Al-Madinah. This was after Salat Az-Zuhr. He said, No one among you should pray `Asr except at Banu Quraiza.}}Thus in the view of ibn Kathir the fate of the Banu Qurayzah was the work of their own hand, a fate approved of and commanded by heaven itself. According to ibn Kathir, there fate was exactly what ibn Ishaq had described:{{Quote| Tafsir Ibn Kathir on Surah 33|2=فَقَالَ: إِنِّي أَحْكُمُ أَنْ تُقْتَلَ مُقَاتلتهم، وتُسبْى ذُرِّيَّتُهُمْ وَأَمْوَالُهُمْ. فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: "لَقَدْ حَكَمْتَ بِحُكْمِ اللَّهِ مِنْ فَوْقِ سَبْعَةِ أَرْقِعَةٍ"(٨) . وَفِي رِوَايَةٍ: "لَقَدْ حكمتَ بِحُكْمِ المَلك". ثُمَّ أَمْرَ رَسُولِ اللَّهِ ﷺ بِالْأَخَادِيدِ فَخُدّت فِي الْأَرْضِ، وَجِيءَ بِهِمْ مُكْتَفِينَ، فَضَرَبَ أَعْنَاقَهُمْ، وَكَانُوا مَا بَيْنَ السَّبْعِمِائَةِ إِلَى الثَّمَانِمِائَةِ، وَسَبَى مَنْ لَمْ يُنبت مِنْهُمْ مَعَ النِّسَاءِ وَأَمْوَالِهِمْ(٩)<br />
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Then he (Sa'ad) said: My judgement is that their fighting-age men be killed, and their families and wealth be taken as booty. The prophet (sala allah 'aleyhi wasallam) said "You have judged with the judgement of Allah above the seven heavens." In another narration: "You have judged with the judgement of the King (Allah)." Then the Messenger of Allah commanded that ditches should be dug, so they were dug in the earth, and they were brought tied by their shoulders, and were beheaded. There were between seven hundred and eight hundred of them. The children who had not yet reached adolescence and the women were taken prisoner, and their wealth was seized.}}<br />
==Accounts in Hadiths==<br />
The hadith of Bukhari provide witness for the incidents described by Ishaq. Bukhari confirms that it was the angels who decree that the war be carried to the Banu Qurayza:{{Quote| {{Bukhari|4|52|68}}| Narrated 'Aisha: 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 Banu Qurayza. So Allah's Apostle went out towards them.}}Similiarly, he confirms that it is was Sa'ad who condemned them to their fate:{{Quote| {{Bukhari|5|58|148}}| Narrated Abu Said Al-Khudri: Some people (i.e. the Jews of Bani bin Quraiza) agreed to accept the verdict of Sad bin Muadh so the Prophet sent for him (i.e. Sad bin Muadh). He came riding a donkey, and when he approached the Mosque, the Prophet ﷺ said, "Get up for the best amongst you." or said, "Get up for your chief." Then the Prophet ﷺ said, "O Sad! These people have agreed to accept your verdict." Sad said, "I judge that their warriors should be killed and their children and women should be taken as captives." The Prophet ﷺ said, "You have given a judgment similar to Allah's Judgment (or the King's judgment)."}}Incidentally, Bukhari mentions that even though ibn Sa'd was called upon to provide a fair judgement to the Banu Qurayzahas a former ally, in fact he went to his death, caused by wounds suffered during the battle of the trench, wishing for death to the infidels:{{Quote| {{Bukhari|5|59|448}}| Sa`d was wounded on the day of Khandaq (i.e. Trench) when a man from Quraish, called Hibban bin Al-`Araqa hit him (with an arrow). The man was Hibban bin Qais from (the tribe of) Bani Mais bin 'Amir bin Lu'ai who shot an arrow at Sa`d's medial arm vein (or main artery of the arm). The Prophet (ﷺ) pitched a tent (for Sa`d) in the Mosque so that he might be near to the Prophet (ﷺ) to visit. When the Prophet returned from the (battle) of Al-Khandaq (i.e. Trench) and laid down his arms and took a bath Gabriel came to him while he (i.e. Gabriel) was shaking the dust off his head, and said, "You have laid down the arms?" By Allah, I have not laid them down. Go out to them (to attack them)." The Prophet (ﷺ) said, "Where?" Gabriel pointed towards Bani Quraiza. So Allah's Messenger (ﷺ) went to them (i.e. Banu Quraiza) (i.e. besieged them). They then surrendered to the Prophet's judgment but he directed them to Sa`d to give his verdict concerning them. Sa`d said, "I give my judgment that their warriors should be killed, their women and children should be taken as captives, and their properties distributed." Narrated Hisham: My father informed me that `Aisha said, "Sa`d said, "O Allah! You know that there is nothing more beloved to me than to fight in Your Cause against those who disbelieved Your Apostle and turned him out (of Mecca). O Allah! I think you have put to an end the fight between us and them (i.e. Quraish infidels). And if there still remains any fight with the Quraish (infidels), then keep me alive till I fight against them for Your Sake. But if you have brought the war to an end, then let this wound burst and cause my death thereby.' So blood gushed from the wound. There was a tent in the Mosque belonging to Banu Ghifar who were surprised by the blood flowing towards them. They said, 'O people of the tent! What is this thing which is coming to us from your side?' Behold! Blood was flowing profusely out of Sa`d's wound. Sa`d then died because of that."}}Bukhari also mentions the fate of the Banu Qurayza, carried out in accordance with Sa'd's judgement:{{Quote|{{bukhari|5|59|362}}, See Also: {{muslim|19|4364}}|Narrated Abd-Allah ibn Umar: Banu Nadir and Banu Qurayza 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 Banu Qaynuqa, the tribe of Abdullah bin Salam and the Jews of Bani Haritha and all the other Jews of Medina. }}Sunan Abi Dawud tells us exactly how it was determined, whether a male youth would be spared, based on whether he had had reached puberty or not:{{Quote| {{Abudawud|38|4390}}| Narrated Atiyyah al-Qurazi:<br />
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I was among the captives of Banu Qurayza. 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.}}<br />
==Modern Views and Perspectives==<br />
<center><youtube>UZE1N56fswY</youtube></center>In the clip above Muslim scholar Yasir Qadhi, well respected for his degrees from the Islamic University of Medina as well as from Yale, makes the argument that Muhammad was dealing with treachery and he had taken the maximum punitive actions against it. Qadhi argues that the prophet was justified in every step and showed as much restraint as necessary, being motivated purely by concerns on statecraft and practicality, not by malice. As he says, it is possible to accuse the prophet of being "harsh" but not of acting with malice towards the Banu Qurayzahor the Jews in general, as this would not be "academically valid."<br />
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Ibn Ishaq makes the same point:{{Quote| Ibn Ishaq: 683 | Then Abu Sufyan said: “O Quraish, we are not in a permanent camp; the horses and camels are dying; the Banu Qurayza have broken their word to us and we have heard disquieting reports of them. You can see the violence of the wind which leaves us neither cooking-pots, or fire, nor tents to count on. Be off, for I am going” }}Yasir Qadhi states that the punishment was "harsh" and yet it is sometimes necessary to be harsh. Yaqeen institute scholar Abu Amina Elias (Justin Parrott) makes the cases that killing the "fighting men" prisoners of the Banu Qurayzahwas an "act of self-defense" on the part of the Muslim community and cites Deuteronomy 20:12-14 to justify the actions of the Muslims, agreeing with ibn Ishaq that Sa'd was judging the Jews by their own law. He also claims that the prophet only sent his men their with arms to "defend themselves" and that the women and children of the Banu Qurayzahwere taken "into captivity" for their protection since all of their men folk had bee slaughtered <ref>"Did the Prophet commit genocide against Jews?" Faith in Allah There is no god but Allah and Muhammad is his messenger https://abuaminaelias.com/prophet-genocide-banu-qurayza/ April 8, 2013</ref>. Karen Armstrong, in her book A Short History of Islam, likewise claims "The struggle did not indicate any hostility towards Jews in general, but only towards the three rebel tribes. The Quran continued to revere Jewish prophets and to urge Muslims to respect the People of the Book."<ref>Islam:A Short History Karen Armstrong Modern Library 2002</ref><br />
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These arguments are all echoes of the original arguments found in the material above. Ibn Ishaq claims that the Jews of Banu Qurayzahposed a threat to the Muslims via their betrayal and does portray Muhammad as hesitating to decide their fate. ibn Ishaq even recounts of how "harsh" the punishment was:{{Quote|{{citation|page=462 (paragraph: 686)|trans_title=The Life of Muhammad|title=Sirat Rasul Allah|author1=Ibn Ishaq|author2=Ibn Hisham|author3=al-Tabari|editor=A. Guillaume|year=1955|publisher=Oxford UP|ISBN=0196360331|location=Karachi|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n381/mode/2up}}|Apostle sent him (Abu Lubaba) to them (Banu Quraiza), and when they saw him they got up to meet him. The women and children went up to him weeping in his face, and he felt sorry for them. They said, ‘Oh Abu Lubaba, do you think that we should submit to Muhammad's judgement? He said ‘yes' and pointed with his hand to his throat signifying slaughter.}}Yet critics of these pro-Islam viewpoints have pointed out that the verse cited by modern Muslims from Deuteronomy to justify the extermination of the Banu Qurayzahyet in fact this is not how the verse has been viewed in traditional Christian or especially Jewish scholarship. According to Jewish doctrine, these verses were revealed to him before the Israelites entered the Holy Land, specifically instructing them on how to deal with the people living there <ref>"Muhammad’s atrocity against the Qurayza Jews" James M. Arlandson Answering Islam https://www.answering-islam.org/Authors/Arlandson/qurayza_jews.htm</ref>. Morever, the claim that there was no apparent animus towards the Jews of Banu Qurayzahon the part of Muhammad is contradicted by ibn Ishaq's account:{{Quote|Ibn Ishaq: 684 | "When the apostle approached their forts he (Muhammad) said: "You brothers of monkeys.., has god disgraced you and brought his vengeance upon you?"<br />
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Banu Qurayza replied: "O Abul Qasim (Muhammad), you are not a barbarous person" }}In mocking them as apes, Muhammad is here echoing the Qur'an, which claims that (some) Jews were turned into apes for violating the sabbath (Qur'an 50:60).<br />
Jewish anti-jihad scholar Andrew Bostrom points out that Muhammad took one of the most beautiful Jewish women of the Banu Qurayza, Rayhanah, as his wife and that the Muslims benefited handsomely from the destruction of this tribe, so self-defense was clearly not the only concern. <ref>"Muhammad, the Qurayza Massacre, and PBS" Andrew Bostom The Legacy of Jihad 10 June 2012, Archived https://www.webcitation.org/query?url=http://www.andrewbostom.org/loj//content/view/38/27/&date=2012-06-10</ref>. Abu Amina Elias's view that the Muslims took such women and children as Rayhana captive simply for their protection also cannot be true, as ibn Ishaq recounts that some of them were taken to the far-off region of the Najd to be sold for weapons and horses. Yasir Qadhi himself points out that the Banu Qurayzahwere offered freedom to live on were they to accept Islam, and according to the sira only their hard, petulant hearts which rejected Muhammad despite knowing he was a prophet of the Lord prevented them from allowing themselves to be saved by conversion to Islam. So clearly, at least in the eyes of the sirah, their Jewish religion did, in fact, have something to do with the pitilessness with which Muhammad dealt with them, going against Qadhi's point that the prophet acted without malice or religious animus according to the sources we have. Bukhari also mentions that the prophet commanded his men to abuse the Banu Qurayzahwith poetry, which was in ancient Arab times one of the premier ways of promoting enmity with an enemy (Muhammad ordered poets who did this to him to be killed):{{Quote| {{Bukhari|5|59|449}}|Narrated Al-Bara: "On the day of Qurayza’s (besiege), Allah's Apostle said to Hassan bin Thabit, 'Abuse them (with your poems), and Gabriel is with you" }}<br />
==Problems with the Traditional Narrative==<br />
The narrative of the Banu Qurayzahis an accepted part of Islamic law, and multiple Islamic jurists have cited it, including when ruling that certain populations of Jews and other non-believers be massacred. As such there is no question amongst orthodox Muslims that it happened <ref>"Extended Interview: The legacy of Islamic Antisemetism" Andrew Bostom andrewbostom.org 13 June 2008</ref>. Yet the historiography of the subject is not without its own problems.<br />
<br />
Within the Islamic tradition, ibn Ishaq was frequently criticized for giving too much weight to Jewish stories and being biased in general in his retellings of certain events. Malik ibn Anas accusses ibn Ishaq of being a "liar" for listening to "Jewish stories" <ref>"New Light on the Story of Banu Qurayza and the Jews of Medina", W.N Arafat 2001 p. 100-107</ref>.<br />
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Modern scholarship has cast much more serious doubts on the scholarship of Islamic scholars working in the 8th century (2nd Islamic century) such as ibn Ishaq. As Fred Donner points out, one of the earliest documents we have from the nascent proto-Islamic movement is the ''Constitution of Medina'' صحيفة مدينة also known as the Ummah Document or صحيفة الأمة. This remarkable document, preserved by the Islamic historian [[Al-Tabari]], lays out a compact for the "believers" of Medina, an "ummah" or national community that includes the Jews as "believers" on the same level as the Arab believers. Fred Donner believes this document actually points to an early, occulted history of Islam in which Arab monotheists joined with Jews into one "ummah" under the command of Muhammad. Troublingly for the historical narrative, this document makes mention of many different Jewish tribes, but the main 3 tribes of the sira, the Banu Qurayza, the Banu Qaynuqaa', and the Banu Nadir are conspicuously absent. It is in fact the absence of these tribes which convinces scholars that the document must be very old despite being preserved only in the 9th-century works of Tabari, since a younger document would presumably would have been changed to agree with the established historical narrative. Donner mentions that many early 7th century mosques do not include the qibla facing towards Mecca, and concludes that this story of the massacre of the Banu Qurayzahmay have been invented or embellished in order to explain a much later break between the Jewish and Muslim communities <ref>Muhammad and the Believers: At the Orgins of Islam, Fred Donner, Harvard University Press 2010, p. 72-73</ref>.<br />
<br />
Patricia Cronner and Michael Cook in their groundbreaking work ''Hagarism'' likewise report on an Armenian historian writing in the 7th century known as pseudo-Sabeous. This historian imputes the Arab invasions to a confederation of Jews and Arabs led by Muhammad himself, contradicting the Islamic narrative that Muhammad died before the invasion of Palestine and the Middle East. Pseudo-Sebeos likewise imputes to the Arabs and Jews a shared monotheism and brotherhood through their ancestry to Abraham and his wife Hagar <ref>Hagarism: Making of the Islamic World, Patricia Crone and Michael Cook, Cambridge University Press 1977, p. 6-8</ref>. If this account is to be believed, there could not have been any great massacre of the Jews by Muhammad as we has working with them when he invaded Palestine. Stephen Shoemaker in his work ''The Death of a Prophet'' adds further evidence to thesis of Crone and Cook, marshaling evidence from a wide variety of sources, almost all of which predate the first Islamic sources, that Muhammad himself was actually the leader of the believers when they entered Palestine and he died only after its conquest. In particular he calls attention to a Jewish apocalypse from the 7th century, the Secrets of Rabbi ben Shim'on, which seems to paint Muhammad as the redeemer of the Jews from the oppression of the Romans in the Holy Land. If this is to be believed, and this source predates every Islamic source we have, the massacre of the Banu Qurayzahcould not have taken place, since Muhammad, the leader of the invasion of Palestine, was seen as a savior of the Jewish people <ref>The Death of a Prophet, Stephen Shoemaker, University of Pennsylvania Press 2012, p. 27-33</ref>. This would seem to indicate that the break between the Muslims and the Jews took place after his death, and would indicate that stories such as the massacre of the Banu Qurayzahwere fabricated in order to "back date" the break with the Jews to the prophet's own lifetime.<br />
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==See Also==<br />
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*[[List of Killings Ordered or Supported by Muhammad]]<br />
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==External Links==<br />
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*[http://www.answering-islam.org/Muhammad/Jews/BQurayza/index.html What really happened to the Banu] ''- Collection of articles from Answering Islam''<br />
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*[https://www.call-to-monotheism.com/rebuttal_to_answering_islam_s_article__the_bani_quraytha_jews__traitors_or_betrayed_ Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?] - ''Muslim Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?"''<br />
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*[{{Reference archive|1=http://www.andrewbostom.org/loj//content/view/38/27/|2=2012-06-10}} Muhammad, the QurayzahMassacre, and PBS] ''- Andrew G. Bostom, FrontPageMagazine''<br />
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*[{{Reference archive|1=http://www.americanthinker.com/2006/02/muhammad_and_massacre_of_the_q.html|2=2012-06-10}} Muhammad and Massacre of the QurayzahJews] ''- James Arlandson, American Thinker''<br />
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*[{{Reference archive|1=http://www.kister.huji.ac.il/sites/default/files/banu_qurayza.pdf|2=2012-06-10}} Massacre of the Banū Qurayẓa: A Re-Examination of a Tradition] ''- M. J. Kister, Jerusalem Studies in Arabic and Islam 8 (1986): 61-96''<br />
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==References==<br />
{{reflist}}<br />
[[Category:Muhammad]]<br />
[[Category:People of the Book]]<br />
[[Category:Jihad]]<br />
[[Category:Islamic History]]<br />
[[Category:Sirah]]<br />
[[Category:Sacred history]]</div>SOShttps://wikiislamica.net/index.php?title=Le_Massacre_des_Banu_Qurayza&diff=137937Le Massacre des Banu Qurayza2024-02-21T17:03:18Z<p>SOS: </p>
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{{QualityScore|Lead=4|Structure=4|Content=4|Language=4|References=4}}[[File:Banu qurayza massacre.jpg|175px|right|thumb|Detail from miniature painting: ''The Prophet, Ali, and the Companions at the Massacre of the Prisoners of the Jewish Tribe of Beni Qurayza'', illustration of a 19th century text by Muhammad Rafi Bazil.]]Selon les sources islamiques traditionnelles, en 627 après J.-C., à la suite de la [[Bataille de la Tranchée]] et de la trahison des Musulmans par la tribu juive des Banu Qurayza, les Musulmans, sous le commandement militaire direct du prophète [[Muhammad]], ont assiégé le camp des Banu Qurayza. Après un siège d'environ 2 semaines, selon les sources, les Juifs des Banu Qurayza se sont rendus et ont confié leur sort à un intermédiaire de confiance des Musulmans de la tribu des 'Aws, Sa'd ibn Mu'adh. Cependant, Sa'd ibn Mu'adh, affirmant suivre la loi de la Torah elle-même, a conseillé à Muhammad de massacrer les hommes de la tribu et de vendre les femmes et les enfants comme esclaves. Muhammad a suivi ce conseil et, par conséquent, entre 400 et 900 prisonniers de la tribu ont été abattus, beaucoup devant leur famille, et le reste de la tribu a été vendu en esclavage. L'événement est bien attesté dans la tradition historique islamique et a servi de base à de multiples décisions tout au long de l'histoire concernant le traitement des non-Musulmans capturés par les forces militaires Musulmanes.<br />
==Background==<br />
According to ibn Ishaq, Muhammad's constant aggressive raids and warmongering against the Meccans had driven them, in alliance with the Jewish tribes he had expelled from Yathrib and the north Arabian tribe of Ghatfan, to put an end to him and his movement once and for all. The three original Jewish tribes of Medina, the Banu Nadir, the Banu Qaynuqaa', and the Banu Qurayza, had seen their number dwindle to one as Muhammad had expelled the Banu Nadir and the Banu Qaynuaqaa' from Medina on different pretexts. Meanwhile their property, including their precious palm trees, had been seized by Muhammad and the Muslims. Together with the Meccans and the Ghatfan, the exiled Jewish tribes of Medina had formed an alliance and gathered an army whose numbers are given in the sira as being around 10,000 strong, including over 600 mounted horsemen against very few cavalry for the Muslims, and 7,000 stronger than the army which had defeated Muhammad at the Muslims at Uhud. Muhammad at this time could call on a force of only around 3,000 men. Muhammad received word of their advance and began to make preparations. A Persian companion of the prophet named Salman, an apparent veteran of the Sassanid's many wars against the Romans, advised that when facing a great number of enemy horseman such as the confederate Jews and Meccans possessed, a good stratagem was to dig a defensive trench. It was decided to pursue this strategy <ref>Martin Lings Muhammad: His Life Based on the Earliest Sources Inner Traditions 2006, pages 222-223</ref>. The Banu Qurayzah did not provide men to help but did provide entrenching tools and the Muslims strategy relied on the Banu Qurayza, whose fort lay in the rear of the Muslim defenses, not breaking their alliance with Muhammad and joining with the confederates. The strategy of the trench worked to win the battle against the Meccans and their allies, and the confederates were beaten back without many casualties for the Muslims, but this proved to be no end to the fighting.<br />
==Narrative from the Sira==<br />
The series of events leading to the destruction of the Banu Qurayzah started during the battle of the trench. Unable to break the defenses of the Medinian Muslims, the Meccans sent an emissary from their Jewish allies, “the enemy of Allah, Huyayy bin Akhtab An-Nadri” <ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh Oxford Universite Press 2005, p.453</ref>, to the Banu Qurayzah in an attempt to bring their aide and end the stalemate by attacking Muhammad and the Muslims in the rear of their defenses. According to ibn Ishaq, initially the leader of the Banu Qurayzah Ka'b bin Asad al-Qurayzi did not even allow Huyayy bin Akhtab to enter the compound, but was goaded into doing so be Huyayy's accusation that bin Ka'b did not want to share his food. Ibn Ishaq does not make it clear how he knows this however he claims that the negotiation came to naught due to the Qurayza’s insistence that the Meccans offer hostages in order to assure they would not leave the field of battle till Muhammad was defeated (though they did in fact end up leaving without defeating Muhammad). According to ibn Ishaq, the Banu Qurayzah after much "wheedling" agreed only to not aide the Muslims or to obstruct or fight the confederates. Ibn Ishaq offers as evidence of the Banu Qurayza’s perfidy an Isnad chain from Yahya bin ‘Abbaad bin ‘Abdullah bin Az-Zubayr with a story that a Muslim woman, Safiyah bint ‘AbdulMuttalib, who saw a Jewish scout of the Banu Qurayzahreconnoitering a Muslim fort in preparation for an attack. She told the fort's commander Hassan of this and asked him to kill the scout, and when he refused she took a club and went out and beat the man to death<ref>ibid, 458</ref>. Other than this ibn Ishaq presents no evidence that the Jews of the Banu Qurayzah were in league with the confederates. He does, however, relate that Allah “sowed discord” between the confederates and the Banu Qurayza, which resulted in the Meccans retreating without having defeated Muhammad or engaged in a coordinated attack upon the Muslims with the Banu Qurayzah<ref>ibid, 459</ref><br />
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The battle of the trench being won, Muhammad and his men put their entrenching tools and weapons down to head home. According to the sira, though, Allah had other plans. The angel [[Jibreel]] appeared to Muhammad just as he had put down his weapon, and informed him that the battle was not yet over for the Jews of the Banu Qurayzah still needed to be dealt with due to their treachery, mentioned above. Muhammad informed his men that they were not to pray the 'asr prayer until they reached the Banu Qurayzah compound, meaning he wanted them to go there quickly. The Muslims laid siege to the compound for differing amounts of time depending on the source (ibn Ishaq claims 25 days before "Allah cast terror in their hearts"). The Banu Qurayzah were told to surrender and accept Islam, something they swore they would never do. Despairing of their position, according to ibn Ishaq, they discussed three options: accepting Islam, killing their wives and children and engaging in a banzai-style attack against the numerically superior Muslim forces (perhaps, modern commentators have added, in emulation of their religious forbearers at Masada in Palestine), or engaging in a sneak attack on the Jewish Sabbath. The Jews of the Banu Qurayzah found none of these options acceptable.<br />
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Unable to come to a decision and under siege for weeks, the Banu Qurayzah asked to speak with Abu Lubaba, a man of the tribe of 'Aws, their allies. Abu Lubaba, when asked what the Banu Qurayzahshould do, advised them to surrender to the prophet, but at the same time raised his hand to his neck, indicating they would be slaughtered <ref>ibid, 462</ref>. After he left, he felt that his action in telling the Banu Qurayzah of their fate was a betrayal of the prophet, and he tied himself to a pillar to ask for Allah's forgiveness, an act that Muhammad approved of. Despite this warning, the Banu Qurayzah surrendered to the Muslims the following day <ref>ibid, 463</ref>.<br />
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The tribe of 'Aws, allies of the Banu Qurayzah from the time of [[jahilliyah]], asked for mercy for them from the prophet. The prophet, not wanting to cause dissension in his ranks (oaths and alliances of loyalty were very important in tribal Arab society, as in the absence of courts and established governments the only guaranty of security and justice which could be obtained was the promise of protection from allies in the case of murder, family feuds or war), entrusted the fate of the Banu Qurayzah to a trusted elder shaykh of the 'Aws, Sa‘d bin Mu‘adh, who had been mortally wounded during the battle and would in fact die a shortly after the slaughter of the Banu Qurayza. Once Sa'd bin Mu'adh had ascertained that both the Banu Qurayzah and the prophet would abide by his judgement, whatever it be, he gave it without hesitation: the men of the Banu Qurayzah were to be executed to the last, while the women and children should be sold into slavery. Sa'd bin Mu‘adh justified this decision as being from the Torah of the Jews itself. Ibn Ishaq does not cite the verse and chapter from the Bible but this is usually taken as a reference to the book of Deuteronomy 20:12-14:{{Quote|Deuteronomy 20:12-14|וְאִם לֹ֤א תַשְׁלִים֙ עִמָּ֔ךְ וְעָשְׂתָ֥ה עִמְּךָ֖ מִלְחָמָ֑ה וְצַרְתָּ֖ עָלֶֽיהָ וּנְתָנָ֛הּ יְהוָ֥ה אֱלֹהֶ֖יךָ בְּיָדֶ֑ךָ וְהִכִּיתָ֥ אֶת כָּל זְכוּרָ֖הּ לְפִי חָֽרֶב רַ֣ק הַ֠נָּשִׁים וְהַטַּ֨ף וְהַבְּהֵמָ֜ה וְכֹל֩ אֲשֶׁ֨ר יִהְיֶ֥ה בָעִ֛יר כָּל־ שְׁלָלָ֖הּ תָּבֹ֣ז לָ֑ךְ וְאָֽכַלְתָּ֙ אֶת שְׁלַ֣ל אֹיְבֶ֔יךָ אֲשֶׁ֥ר נָתַ֛ן יְהוָ֥ה אֱלֹהֶ֖יךָ לָֽךְ<br />
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But if the city makes no peace with you, but makes war against you, then you shall besiege it; and when the Lord your God gives it into your hand you shall put all its males to the sword, but the women and the little ones, the cattle, and everything else in the city, all its spoil, you shall take as booty for yourselves; and you shall enjoy the spoil of your enemies, which the Lord your God has given you.}}<br />
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Although modern Muslims cite this verse in justification of Mu'adh's verdict, it should be noted that neither Jewish nor Christian tradition understands this verse as a blanket rule for warfare, but rather as a specific command to the Jews under the command of Joshua who were fighting the pagan peoples of the Holy Land. It has not, generally, been used by either religion to justify the sort of massacre that took place in Medina in other historical contexts.<br />
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The prisoners, thus condemned, were kept in the house or compound of a Muslim woman d. Al-Harith of the banu al-Najjaar tribe. In the morning they were marched out to a trench which had been dug in the city's market, and executed by decapitation <ref>ibid, 465</ref> . According to the sira of ibn Ishaq, one woman was amongst them. The other women and the children were given as sexual and labor slaves to the Muslims, with only boys who had not yet reached puberty being allowed to live. According to the sira, the haul of weapons and plunder was substantial, but Muhammad still sent some of the women and children to be sold in the Najd for more horses and weapons <ref>ibid, 466</ref>. Muhammad as was custom received his pick of the loot including his pick of the females, a beautiful Jewish named Rayhana whose husband was decapitated, and the rest went to all the rest of the Muslims, with a Muslim on horse receiving 3 times the spoils of a foot soldier <ref>ibid, 466</ref>.<br />
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==Tafsir Accounts==<br />
The famed [[tafsir|mufassir]] [[ibn Kathir]], drawing upon his own sources as well as many other classical commentators, in his commentary on sura 33 Al-Ahzab الأحزاب "The Confederates" reaffirms many of the pertinent details from the sira narrative. In particular, ibn Kathir reads into the Quran's denouncement of the [[people of the book]] the perfidious Jews of the tribe of Banu Qurayzah and their betrayal of the prophet:{{Quote|Tafsir of ibn Kathir Qur'an Surah 33<br />
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|وَلِهَذَا قَالَ تَعَالَى: ﴿وَأَنزلَ الَّذِينَ ظَاهَرُوهُمْ﴾ أَيْ: عَاوَنُوا الْأَحْزَابَ وَسَاعَدُوهُمْ عَلَى حَرْبِ رَسُولِ اللَّهِ ﷺ ﴿مِنْ أَهْلِ الْكِتَابِ﴾ يَعْنِي: بَنِي قُرَيْظَةَ مِنَ الْيَهُودِ، مِنْ بَعْضِ أَسْبَاطِ بَنِي إِسْرَائِيلَ، كَانَ قَدْ نَزَلَ آبَاؤُهُمُ الْحِجَازَ قَدِيمًا، طَمَعًا فِي اتِّبَاعِ النَّبِيَّ الْأُمِّيَّ الذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ، ﴿فَلَمَّا جَاءَهُمْ مَا عَرَفُوا كَفَرُوا بِه﴾ [الْبَقَرَةِ: ٨٩] ، فَعَلَيْهِمْ لَعْنَةُ اللَّهِ.<br />
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For thus the most-High said "Those how had backed them (the confederates) came down" meaning: they assisted the confederates and helped them to make war on the Apostle of God (sala allah 'aleyhi wasallam). "From the people of<br />
the book" that is to say the Banu Qurayza of the Jews, descendants of the sons of Israel, who had come down to the Hijaz in olden times, doing so (aiding the Meccans) greedily against the followers of the illiterate prophet (Muhammad) whom they found written about in the Torah and the Gospel "when he came to them they did not know him and disbelieved in him" (surah al-baqarah 89) }}He refers here to [[Surah]] 33:{{Quote|{{Quran-range|33|26|27}}| And He brought those of the People of the Scripture who supported them down from their strongholds, and cast panic into their hearts. Some ye slew and ye made captive some.<br />
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And He caused you to inherit their land and their houses and their wealth, and land ye have not trodden. Allah is Able to do all things }}ibn Kathir confirms that it was the angels themselves who implored Muhammad not to stop fighting:{{Quote|Tafisr of ibn Kathir on Qur'an Surah 33|2=وَرَجَعَ رَسُولُ اللَّهِ ﷺ إِلَى الْمَدِينَةِ مُؤَيَّدًا مَنْصُورًا، وَوَضَعَ النَّاسُ السِّلَاحَ. فَبَيْنَمَا رَسُولُ اللَّهِ ﷺ يَغْتَسِلُ(٤) مِنْ وَعْثَاءِ تِلْكَ الْمُرَابَطَةِ فِي بَيْتِ أُمِّ سَلَمَةَ <br />
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إِذْ تَبَدَّى لَهُ جِبْرِيلُ مُعْتَجِرًا بِعِمَامَةٍ مِنْ إِسْتَبْرَقٍ، عَلَى بَغْلَةٍ عَلَيْهَا قَطِيفَةٌ [مِنْ](٥) دِيبَاجٍ، فَقَالَ: أوضَعت السِّلَاحَ يَا رَسُولَ اللَّهِ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّ الْمَلَائِكَةَ لَمْ تَضَعْ أَسْلِحَتَهَا، وَهَذَا الْآنَ رُجُوعِي مِنْ طَلَبِ الْقَوْمِ. ثُمَّ قَالَ: إِنَّ اللَّهَ يَأْمُرُكَ أَنْ تَنْهَضَ إِلَى بَنِي قُرَيْظَةَ. وَفِي رِوَايَةٍ فَقَالَ لَهُ: عذيرَك مِنْ مُقَاتِلٍ، أَوَضَعْتُمُ السِّلَاحَ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّا لَمْ نَضَعْ أَسْلِحَتَنَا بَعْدُ، انْهَضْ إِلَى هَؤُلَاءِ. قَالَ: "أَيْنَ؟ ". قَالَ: بَنِي قُرَيْظَةَ، فَإِنَّ اللَّهَ أَمَرَنِي أَنْ أُزَلْزِلَ عَلَيْهِمْ. فَنَهَضَ رَسُولُ اللَّهِ ﷺ مِنْ فَوْرِهِ، وَأَمَرَ النَّاسَ بِالْمَسِيرِ إِلَى بَنِي قُرَيْظَةَ، وَكَانَتْ عَلَى أَمْيَالٍ مِنَ الْمَدِينَةِ، وَذَلِكَ بَعْدَ صَلَاةِ الظُّهْرِ، وَقَالَ: "لَا يُصَلِّيَنَّ أَحَدٌ مِنْكُمُ الْعَصْرَ إِلَّا فِي بَنِي قُرَيْظَةَ".<br />
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the Messenger of Allah returned to Al-Madinah in triumph and the people put down their weapons. While the Messenger of Allah was washing off the dust of battle in the house of Umm Salamah, may Allah be pleased with her, Jibril, upon him be peace, came to him wearing a turban of brocade, riding on a mule on which was a cloth of silk brocade. He said, "Have you put down your weapons, O Messenger of Allah" He said, "Yes" He said, "But the angels have not put down their weapons. I have just now come back from pursuing the people." Then he said: "Allah, may He be blessed and exalted, commands you to get up and go to Banu Quraiza. According to another report, "What a fighter you are! Have you put down your weapons" He said, "Yes". He said, "But we have not put down our weapons yet, get up and go to these people." He said: "Where?" He said, "Banu Quraiza, for Allah has commanded me to shake them." So the Messenger of Allah got up immediately, and commanded the people to march towards Banu Quraiza, who were a few miles from Al-Madinah. This was after Salat Az-Zuhr. He said, No one among you should pray `Asr except at Banu Quraiza.}}Thus in the view of ibn Kathir the fate of the Banu Qurayzah was the work of their own hand, a fate approved of and commanded by heaven itself. According to ibn Kathir, there fate was exactly what ibn Ishaq had described:{{Quote| Tafsir Ibn Kathir on Surah 33|2=فَقَالَ: إِنِّي أَحْكُمُ أَنْ تُقْتَلَ مُقَاتلتهم، وتُسبْى ذُرِّيَّتُهُمْ وَأَمْوَالُهُمْ. فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: "لَقَدْ حَكَمْتَ بِحُكْمِ اللَّهِ مِنْ فَوْقِ سَبْعَةِ أَرْقِعَةٍ"(٨) . وَفِي رِوَايَةٍ: "لَقَدْ حكمتَ بِحُكْمِ المَلك". ثُمَّ أَمْرَ رَسُولِ اللَّهِ ﷺ بِالْأَخَادِيدِ فَخُدّت فِي الْأَرْضِ، وَجِيءَ بِهِمْ مُكْتَفِينَ، فَضَرَبَ أَعْنَاقَهُمْ، وَكَانُوا مَا بَيْنَ السَّبْعِمِائَةِ إِلَى الثَّمَانِمِائَةِ، وَسَبَى مَنْ لَمْ يُنبت مِنْهُمْ مَعَ النِّسَاءِ وَأَمْوَالِهِمْ(٩)<br />
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Then he (Sa'ad) said: My judgement is that their fighting-age men be killed, and their families and wealth be taken as booty. The prophet (sala allah 'aleyhi wasallam) said "You have judged with the judgement of Allah above the seven heavens." In another narration: "You have judged with the judgement of the King (Allah)." Then the Messenger of Allah commanded that ditches should be dug, so they were dug in the earth, and they were brought tied by their shoulders, and were beheaded. There were between seven hundred and eight hundred of them. The children who had not yet reached adolescence and the women were taken prisoner, and their wealth was seized.}}<br />
==Accounts in Hadiths==<br />
The hadith of Bukhari provide witness for the incidents described by Ishaq. Bukhari confirms that it was the angels who decree that the war be carried to the Banu Qurayza:{{Quote| {{Bukhari|4|52|68}}| Narrated 'Aisha: 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 Banu Qurayza. So Allah's Apostle went out towards them.}}Similiarly, he confirms that it is was Sa'ad who condemned them to their fate:{{Quote| {{Bukhari|5|58|148}}| Narrated Abu Said Al-Khudri: Some people (i.e. the Jews of Bani bin Quraiza) agreed to accept the verdict of Sad bin Muadh so the Prophet sent for him (i.e. Sad bin Muadh). He came riding a donkey, and when he approached the Mosque, the Prophet ﷺ said, "Get up for the best amongst you." or said, "Get up for your chief." Then the Prophet ﷺ said, "O Sad! These people have agreed to accept your verdict." Sad said, "I judge that their warriors should be killed and their children and women should be taken as captives." The Prophet ﷺ said, "You have given a judgment similar to Allah's Judgment (or the King's judgment)."}}Incidentally, Bukhari mentions that even though ibn Sa'd was called upon to provide a fair judgement to the Banu Qurayzahas a former ally, in fact he went to his death, caused by wounds suffered during the battle of the trench, wishing for death to the infidels:{{Quote| {{Bukhari|5|59|448}}| Sa`d was wounded on the day of Khandaq (i.e. Trench) when a man from Quraish, called Hibban bin Al-`Araqa hit him (with an arrow). The man was Hibban bin Qais from (the tribe of) Bani Mais bin 'Amir bin Lu'ai who shot an arrow at Sa`d's medial arm vein (or main artery of the arm). The Prophet (ﷺ) pitched a tent (for Sa`d) in the Mosque so that he might be near to the Prophet (ﷺ) to visit. When the Prophet returned from the (battle) of Al-Khandaq (i.e. Trench) and laid down his arms and took a bath Gabriel came to him while he (i.e. Gabriel) was shaking the dust off his head, and said, "You have laid down the arms?" By Allah, I have not laid them down. Go out to them (to attack them)." The Prophet (ﷺ) said, "Where?" Gabriel pointed towards Bani Quraiza. So Allah's Messenger (ﷺ) went to them (i.e. Banu Quraiza) (i.e. besieged them). They then surrendered to the Prophet's judgment but he directed them to Sa`d to give his verdict concerning them. Sa`d said, "I give my judgment that their warriors should be killed, their women and children should be taken as captives, and their properties distributed." Narrated Hisham: My father informed me that `Aisha said, "Sa`d said, "O Allah! You know that there is nothing more beloved to me than to fight in Your Cause against those who disbelieved Your Apostle and turned him out (of Mecca). O Allah! I think you have put to an end the fight between us and them (i.e. Quraish infidels). And if there still remains any fight with the Quraish (infidels), then keep me alive till I fight against them for Your Sake. But if you have brought the war to an end, then let this wound burst and cause my death thereby.' So blood gushed from the wound. There was a tent in the Mosque belonging to Banu Ghifar who were surprised by the blood flowing towards them. They said, 'O people of the tent! What is this thing which is coming to us from your side?' Behold! Blood was flowing profusely out of Sa`d's wound. Sa`d then died because of that."}}Bukhari also mentions the fate of the Banu Qurayza, carried out in accordance with Sa'd's judgement:{{Quote|{{bukhari|5|59|362}}, See Also: {{muslim|19|4364}}|Narrated Abd-Allah ibn Umar: Banu Nadir and Banu Qurayza 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 Banu Qaynuqa, the tribe of Abdullah bin Salam and the Jews of Bani Haritha and all the other Jews of Medina. }}Sunan Abi Dawud tells us exactly how it was determined, whether a male youth would be spared, based on whether he had had reached puberty or not:{{Quote| {{Abudawud|38|4390}}| Narrated Atiyyah al-Qurazi:<br />
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<br />
I was among the captives of Banu Qurayza. 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.}}<br />
==Modern Views and Perspectives==<br />
<center><youtube>UZE1N56fswY</youtube></center>In the clip above Muslim scholar Yasir Qadhi, well respected for his degrees from the Islamic University of Medina as well as from Yale, makes the argument that Muhammad was dealing with treachery and he had taken the maximum punitive actions against it. Qadhi argues that the prophet was justified in every step and showed as much restraint as necessary, being motivated purely by concerns on statecraft and practicality, not by malice. As he says, it is possible to accuse the prophet of being "harsh" but not of acting with malice towards the Banu Qurayzahor the Jews in general, as this would not be "academically valid."<br />
<br />
Ibn Ishaq makes the same point:{{Quote| Ibn Ishaq: 683 | Then Abu Sufyan said: “O Quraish, we are not in a permanent camp; the horses and camels are dying; the Banu Qurayza have broken their word to us and we have heard disquieting reports of them. You can see the violence of the wind which leaves us neither cooking-pots, or fire, nor tents to count on. Be off, for I am going” }}Yasir Qadhi states that the punishment was "harsh" and yet it is sometimes necessary to be harsh. Yaqeen institute scholar Abu Amina Elias (Justin Parrott) makes the cases that killing the "fighting men" prisoners of the Banu Qurayzahwas an "act of self-defense" on the part of the Muslim community and cites Deuteronomy 20:12-14 to justify the actions of the Muslims, agreeing with ibn Ishaq that Sa'd was judging the Jews by their own law. He also claims that the prophet only sent his men their with arms to "defend themselves" and that the women and children of the Banu Qurayzahwere taken "into captivity" for their protection since all of their men folk had bee slaughtered <ref>"Did the Prophet commit genocide against Jews?" Faith in Allah There is no god but Allah and Muhammad is his messenger https://abuaminaelias.com/prophet-genocide-banu-qurayza/ April 8, 2013</ref>. Karen Armstrong, in her book A Short History of Islam, likewise claims "The struggle did not indicate any hostility towards Jews in general, but only towards the three rebel tribes. The Quran continued to revere Jewish prophets and to urge Muslims to respect the People of the Book."<ref>Islam:A Short History Karen Armstrong Modern Library 2002</ref><br />
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These arguments are all echoes of the original arguments found in the material above. Ibn Ishaq claims that the Jews of Banu Qurayzahposed a threat to the Muslims via their betrayal and does portray Muhammad as hesitating to decide their fate. ibn Ishaq even recounts of how "harsh" the punishment was:{{Quote|{{citation|page=462 (paragraph: 686)|trans_title=The Life of Muhammad|title=Sirat Rasul Allah|author1=Ibn Ishaq|author2=Ibn Hisham|author3=al-Tabari|editor=A. Guillaume|year=1955|publisher=Oxford UP|ISBN=0196360331|location=Karachi|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n381/mode/2up}}|Apostle sent him (Abu Lubaba) to them (Banu Quraiza), and when they saw him they got up to meet him. The women and children went up to him weeping in his face, and he felt sorry for them. They said, ‘Oh Abu Lubaba, do you think that we should submit to Muhammad's judgement? He said ‘yes' and pointed with his hand to his throat signifying slaughter.}}Yet critics of these pro-Islam viewpoints have pointed out that the verse cited by modern Muslims from Deuteronomy to justify the extermination of the Banu Qurayzahyet in fact this is not how the verse has been viewed in traditional Christian or especially Jewish scholarship. According to Jewish doctrine, these verses were revealed to him before the Israelites entered the Holy Land, specifically instructing them on how to deal with the people living there <ref>"Muhammad’s atrocity against the Qurayza Jews" James M. Arlandson Answering Islam https://www.answering-islam.org/Authors/Arlandson/qurayza_jews.htm</ref>. Morever, the claim that there was no apparent animus towards the Jews of Banu Qurayzahon the part of Muhammad is contradicted by ibn Ishaq's account:{{Quote|Ibn Ishaq: 684 | "When the apostle approached their forts he (Muhammad) said: "You brothers of monkeys.., has god disgraced you and brought his vengeance upon you?"<br />
<br />
<br />
<br />
Banu Qurayza replied: "O Abul Qasim (Muhammad), you are not a barbarous person" }}In mocking them as apes, Muhammad is here echoing the Qur'an, which claims that (some) Jews were turned into apes for violating the sabbath (Qur'an 50:60).<br />
Jewish anti-jihad scholar Andrew Bostrom points out that Muhammad took one of the most beautiful Jewish women of the Banu Qurayza, Rayhanah, as his wife and that the Muslims benefited handsomely from the destruction of this tribe, so self-defense was clearly not the only concern. <ref>"Muhammad, the Qurayza Massacre, and PBS" Andrew Bostom The Legacy of Jihad 10 June 2012, Archived https://www.webcitation.org/query?url=http://www.andrewbostom.org/loj//content/view/38/27/&date=2012-06-10</ref>. Abu Amina Elias's view that the Muslims took such women and children as Rayhana captive simply for their protection also cannot be true, as ibn Ishaq recounts that some of them were taken to the far-off region of the Najd to be sold for weapons and horses. Yasir Qadhi himself points out that the Banu Qurayzahwere offered freedom to live on were they to accept Islam, and according to the sira only their hard, petulant hearts which rejected Muhammad despite knowing he was a prophet of the Lord prevented them from allowing themselves to be saved by conversion to Islam. So clearly, at least in the eyes of the sirah, their Jewish religion did, in fact, have something to do with the pitilessness with which Muhammad dealt with them, going against Qadhi's point that the prophet acted without malice or religious animus according to the sources we have. Bukhari also mentions that the prophet commanded his men to abuse the Banu Qurayzahwith poetry, which was in ancient Arab times one of the premier ways of promoting enmity with an enemy (Muhammad ordered poets who did this to him to be killed):{{Quote| {{Bukhari|5|59|449}}|Narrated Al-Bara: "On the day of Qurayza’s (besiege), Allah's Apostle said to Hassan bin Thabit, 'Abuse them (with your poems), and Gabriel is with you" }}<br />
==Problems with the Traditional Narrative==<br />
The narrative of the Banu Qurayzahis an accepted part of Islamic law, and multiple Islamic jurists have cited it, including when ruling that certain populations of Jews and other non-believers be massacred. As such there is no question amongst orthodox Muslims that it happened <ref>"Extended Interview: The legacy of Islamic Antisemetism" Andrew Bostom andrewbostom.org 13 June 2008</ref>. Yet the historiography of the subject is not without its own problems.<br />
<br />
Within the Islamic tradition, ibn Ishaq was frequently criticized for giving too much weight to Jewish stories and being biased in general in his retellings of certain events. Malik ibn Anas accusses ibn Ishaq of being a "liar" for listening to "Jewish stories" <ref>"New Light on the Story of Banu Qurayza and the Jews of Medina", W.N Arafat 2001 p. 100-107</ref>.<br />
<br />
Modern scholarship has cast much more serious doubts on the scholarship of Islamic scholars working in the 8th century (2nd Islamic century) such as ibn Ishaq. As Fred Donner points out, one of the earliest documents we have from the nascent proto-Islamic movement is the ''Constitution of Medina'' صحيفة مدينة also known as the Ummah Document or صحيفة الأمة. This remarkable document, preserved by the Islamic historian [[Al-Tabari]], lays out a compact for the "believers" of Medina, an "ummah" or national community that includes the Jews as "believers" on the same level as the Arab believers. Fred Donner believes this document actually points to an early, occulted history of Islam in which Arab monotheists joined with Jews into one "ummah" under the command of Muhammad. Troublingly for the historical narrative, this document makes mention of many different Jewish tribes, but the main 3 tribes of the sira, the Banu Qurayza, the Banu Qaynuqaa', and the Banu Nadir are conspicuously absent. It is in fact the absence of these tribes which convinces scholars that the document must be very old despite being preserved only in the 9th-century works of Tabari, since a younger document would presumably would have been changed to agree with the established historical narrative. Donner mentions that many early 7th century mosques do not include the qibla facing towards Mecca, and concludes that this story of the massacre of the Banu Qurayzahmay have been invented or embellished in order to explain a much later break between the Jewish and Muslim communities <ref>Muhammad and the Believers: At the Orgins of Islam, Fred Donner, Harvard University Press 2010, p. 72-73</ref>.<br />
<br />
Patricia Cronner and Michael Cook in their groundbreaking work ''Hagarism'' likewise report on an Armenian historian writing in the 7th century known as pseudo-Sabeous. This historian imputes the Arab invasions to a confederation of Jews and Arabs led by Muhammad himself, contradicting the Islamic narrative that Muhammad died before the invasion of Palestine and the Middle East. Pseudo-Sebeos likewise imputes to the Arabs and Jews a shared monotheism and brotherhood through their ancestry to Abraham and his wife Hagar <ref>Hagarism: Making of the Islamic World, Patricia Crone and Michael Cook, Cambridge University Press 1977, p. 6-8</ref>. If this account is to be believed, there could not have been any great massacre of the Jews by Muhammad as we has working with them when he invaded Palestine. Stephen Shoemaker in his work ''The Death of a Prophet'' adds further evidence to thesis of Crone and Cook, marshaling evidence from a wide variety of sources, almost all of which predate the first Islamic sources, that Muhammad himself was actually the leader of the believers when they entered Palestine and he died only after its conquest. In particular he calls attention to a Jewish apocalypse from the 7th century, the Secrets of Rabbi ben Shim'on, which seems to paint Muhammad as the redeemer of the Jews from the oppression of the Romans in the Holy Land. If this is to be believed, and this source predates every Islamic source we have, the massacre of the Banu Qurayzahcould not have taken place, since Muhammad, the leader of the invasion of Palestine, was seen as a savior of the Jewish people <ref>The Death of a Prophet, Stephen Shoemaker, University of Pennsylvania Press 2012, p. 27-33</ref>. This would seem to indicate that the break between the Muslims and the Jews took place after his death, and would indicate that stories such as the massacre of the Banu Qurayzahwere fabricated in order to "back date" the break with the Jews to the prophet's own lifetime.<br />
<br />
==See Also==<br />
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*[[List of Killings Ordered or Supported by Muhammad]]<br />
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==External Links==<br />
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*[http://www.answering-islam.org/Muhammad/Jews/BQurayza/index.html What really happened to the Banu] ''- Collection of articles from Answering Islam''<br />
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*[https://www.call-to-monotheism.com/rebuttal_to_answering_islam_s_article__the_bani_quraytha_jews__traitors_or_betrayed_ Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?] - ''Muslim Rebuttal to Answering Islam's Article "The Bani Quraytha Jews: Traitors or Betrayed?"''<br />
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*[{{Reference archive|1=http://www.andrewbostom.org/loj//content/view/38/27/|2=2012-06-10}} Muhammad, the QurayzahMassacre, and PBS] ''- Andrew G. Bostom, FrontPageMagazine''<br />
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*[{{Reference archive|1=http://www.americanthinker.com/2006/02/muhammad_and_massacre_of_the_q.html|2=2012-06-10}} Muhammad and Massacre of the QurayzahJews] ''- James Arlandson, American Thinker''<br />
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*[{{Reference archive|1=http://www.kister.huji.ac.il/sites/default/files/banu_qurayza.pdf|2=2012-06-10}} Massacre of the Banū Qurayẓa: A Re-Examination of a Tradition] ''- M. J. Kister, Jerusalem Studies in Arabic and Islam 8 (1986): 61-96''<br />
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==References==<br />
{{reflist}}<br />
[[Category:Muhammad]]<br />
[[Category:People of the Book]]<br />
[[Category:Jihad]]<br />
[[Category:Islamic History]]<br />
[[Category:Sirah]]<br />
[[Category:Sacred history]]</div>SOShttps://wikiislamica.net/index.php?title=Coran,_hadith_et_savants_:_Les_Banu_Qurayza&diff=137929Coran, hadith et savants : Les Banu Qurayza2024-02-17T00:10:13Z<p>SOS: </p>
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<div>{{QualityScore|Lead=4|Structure=2|Content=2|Language=4|References=2}}La tribu juive des Banu Qurayza était l’une des trois tribus juives, avec les Banu Nadir et les Banu Qaynuqa, mentionnées par la [[Sirat Rasul Allah|Sira]] (biographie), comme étant présentes dans et autour de Médine au moment de l’arrivée du prophète. La tribu a refusé de se convertir à l’islam et s’est finalement alliée avec les Mecquois païens contre Muhammad et les musulmans, malgré un serment antérieur avec Muhammad de ne pas attaquer les musulmans. Pour cette trahison, sur l’ordre d’[[Allah (God)|Allah]] au moyen de ses anges, tous les hommes adultes de la tribu ont été décapités et les femmes et les enfants vendus en esclavage. Pour plus d’informations, voir [[Le Massacre des Banu Qurayza]].<br />
==Hadiths==<br />
{{Quote|{{Muslim|26|5557}}|<i>Abu as-Sa’ib, l’esclave affranchi de Hisham b. Zuhra, a déclaré qu’il a rendu visite à Abu Sa’id al-Khudri chez lui, (et a poursuivi) en disant : Je l’ai trouvé en train de dire sa prière, alors je me suis assis en attendant qu’il la termine quand j’ai entendu de l’agitation dans les faisceaux (de bois) gisant dans un coin de la maison. J’ai regardé en direction du bruit et j’ai trouvé un serpent. J’ai bondi pour le tuer, mais il (Abu Sa’id al-Khudri) a fait un geste pour que je m’assoie. Alors, je me suis assis et pendant qu’il finissait (la prière), il a montré une pièce de la maison et a dit : "Vois-tu cette pièce ?" J’ai dit : "Oui." Il a dit : Il y avait un jeune homme parmi nous qui venait de se marier. Nous sommes allés avec le Messager d’Allah (ﷺ) (pour participer à la bataille) de la Tranchée quand un jeune homme à la mi-journée avait l’habitude de demander la permission au Messager d’Allah (ﷺ) pour retourner dans sa famille. Un jour, il lui a demandé la permission et le Messager d’Allah (ﷺ) (après la lui avoir accordée) lui a dit : "Emporte tes armes avec toi car je crains que la tribu des Qurayza (te nuise)." L’homme emporta les armes, puis revint et trouva sa femme se tenant entre les deux portes. Il se pencha vers elle, frappé de jalousie, et s’élança dans sa direction pour la poignarder avec une lance. Elle dit : "Eloigne ta lance et entre dans la maison jusqu’à ce que tu voies ce qui m’a fait sortir." Il entra et trouva un énorme serpent enroulé sur la literie. Il s’élança avec la lance et le transperça, puis sortit après l’avoir accroché dans la maison, mais le serpent frémit et l’attaqua, et personne ne sut lequel d’entre eux mourut le premier, le serpent ou le jeune homme. Nous sommes allés voir l’Apôtre d’Allah (ﷺ) pour lui en faire mention et avons dit : "Supplie Allah pour que cet (homme) puisse être ramené à la vie." Dès lors, il dit : "Demandez pardon pour votre compagnon, puis ajouta : il y a à Médine des djinns qui ont accepté l’Islam, donc quand vous voyez l’un d’eux, prononcez-lui un avertissement pendant trois jours, et s’il apparait devant vous après cela, alors tuez-le car c’est un diable."</i>}}{{Quote|{{Bukhari|5|57|66}} et {{Muslim|31|5940}}|<i>Rapporté par Abd Allah ibn az-Zubayr : Au cours de la bataille d’Al-Ahzab, Omar ibn Abi Salama et moi étions restés à l’arrière avec les femmes. Regardez ! J’ai vu (mon père) Az-Zubair monter à cheval et faire deux ou trois fois des allées et venues vers les Banu Qurayza. Alors, quand je suis revenu, j’ai dit : "Ô mon père ! T’ai-je vu faire des allées et venues vers les Banu Qurayza ?" Il a répondu : "M’as-tu vraiment vu, ô mon fils ?" J’ai dit : "Oui." Il a dit : "Le Messager d’Allah (ﷺ) a dit : « Qui veut aller chez les Banu Qurayza et m’apporter de leurs nouvelles ? » J’y suis donc allé, et quand je suis revenu, l’Apôtre d’Allah a mentionné pour moi ses deux parents en disant : "Que mon père et ma mère soient sacrifiés pour toi."</br><br><br />
Abd Allah ibn az-Zubayr a rapporté le jour de la bataille de la Tranchée : Omar ibn Abi Salama et moi étions avec des femmes dans le fort de Hassan (ibn Thabit). À un moment donné, il s’est penché vers moi et j’ai jeté un coup d’œil puis, à un autre moment, je me suis penché vers lui et il regardait et j’ai reconnu mon père alors qu’il montait sur son cheval avec ses armes vers la tribu des Qurayza. Abdullah ibn Urwa a rapporté d’Abd Allah ibn az-Zubayr : J’ai parlé de cela à mon père, après quoi il a dit : "Mon fils, m’as-tu vu (à cette occasion) ?" Il a dit : "Oui." Ensuite, il a dit : "Par Allah, le Messager d’Allah (ﷺ) s’est adressé à moi en disant : « Je sacrifierais pour toi mon père et ma mère. »"</i>}}{{Quote|{{Bukhari|4|52|68}}, {{bukhari|5|59|443}}, et {{Muslim|19|4370}}<br />
<br />
|<i>Rapporté par Aicha : Quand le Messager d’Allah (ﷺ) est revenu le jour (de la bataille) d’Al-Khandaq (c.-à-d. la Tranchée), il déposa ses armes et prit un bain. Alors Gabriel, dont la tête était couverte de poussière, est venu à lui en disant : "Tu as déposé tes armes ! Par Allah, je n’ai pas encore déposé mes armes." Le Messager d’Allah (ﷺ) a dit : "Où (aller maintenant) ?" Gabriel a dit : "Par-là," en pointant vers la tribu des Banu Qurayza. Alors le Messager d’Allah (ﷺ) est parti vers eux.</br><br>Rapporté par Aicha : Lorsque le Prophète (ﷺ) est revenu d’Al-Khandaq (c.-à-d. la Tranchée) et a déposé ses armes et pris un bain, Gabriel est venu et a dit (au Prophète (ﷺ)) : "As-tu déposé tes armes ? Par Allah, nous, les anges, ne les avons pas encore déposées. Alors va à leur rencontre." Le Prophète (ﷺ) a dit, "Où aller ?" Gabriel a dit : "De ce côté", en pointant vers les Banu Qurayza. Ainsi, le Prophète (ﷺ) est parti vers eux.</br><br />
<br>Il a été rapporté sous l'autorité d'Aicha qui a dit : Sa’d a été blessé le jour de la bataille du Fossé. Un homme des Quraych appelé Ibn al-Araqah lui a tiré une flèche qui a transpercé l’artère au milieu de son avant-bras. Le Messager d’Allah (ﷺ) lui dressa une tente dans la mosquée et s’enquerra auprès de lui étant à proximité. Quand il est revenu du Fossé et a déposé ses armes et pris un bain, l’ange Gabriel lui est apparu et il enlevait la poussière de ses cheveux (comme s’il venait de rentrer de la bataille). Ce dernier a dit : "Tu as déposé les armes. Par Dieu, nous ne les avons pas (encore) déposées. Alors marche contre eux." Le Messager d’Allah (ﷺ) a demandé : "Vers où ?" Il a pointé vers les Banu Qurayza. Le Messager d’Allah (que la paix soit sur lui) les a alors combattus. Ils se sont rendus sur ordre du Messager d’Allah (ﷺ), mais il renvoya la décision à leur sujet à Sa’d qui dit : "Je décide que ceux d’entre eux qui peuvent se battre soient tués, leurs femmes et leurs enfants faits prisonniers et leurs biens distribués (parmi les musulmans)."</br>}}{{Quote|{{bukhari|5|59|444}}|<i>Rapporté par Anas : C’est comme si je regardais en ce moment la poussière qui brille se soulever dans la rue des Banu Ghanm (à Médine) à cause de la marche du régiment de Gabriel lorsque le Messager d’Allah (ﷺ) est parti vers les Banu Qurayza (pour les attaquer).</i><br />
}}{{Quote|{{bukhari|2|14|68}}|<i>Rapporté par Anas ibn Malik : Le Messager d’Allah (ﷺ) a fait la prière de fajr pendant qu’il faisait encore nuit, puis il est monté à cheval et a dit, "Allah Akbar ! Khaybar est en ruine. Lorsque nous nous approchons d’une nation, le plus malheureux est le matin de ceux qui ont été avertis." Les gens sont sortis dans les rues en disant : "Muhammad et son armée." Le Messager d’Allah (ﷺ) les a vaincus par la force et leurs guerriers ont été tués ; les enfants et les femmes ont été emmenés comme captifs. Safiya a été prise par Dihyah al-Kalbi et, par la suite, elle a appartenu à l’Apôtre d’Allah qui l’a épousée et son mahr était sa manumission. Abd al-Aziz a dit à Thabit : Ô Abu Thabit, est-ce toi qui a interrogé Anas sur sa dot ? Thabit a répondu qu’il lui a donné comme dot sa propre personne. Abd al-Aziz a souri.</i>}}{{Quote|{{bukhari|1|8|367}}|<i>Rapporté par Abdul Aziz : Anas a dit : Quand le Messager d’Allah (ﷺ) a envahi Khaybar, nous y avons fait la prière de fajr (tôt le matin) alors qu’il faisait encore nuit. Le Prophète (ﷺ) est monté à cheval ainsi qu’Abu Talha et je chevauchais derrière Abu Talha. Le Prophète (ﷺ) a traversé rapidement les ruelles de Khaybar et mon genou a touché la cuisse du Prophète (ﷺ). Il l’a découverte et j’ai vu la blancheur de celle-ci. Quand il est entré dans la ville, il a dit : Allah Akbar ! Khaybar est en ruine. Chaque fois que nous nous approchons d’une nation (hostile) (pour combattre), alors mauvais est le matin pour ceux qui ont été avertis. Il a répété cela trois fois. Les gens sont sortis pour vaquer à leurs occupations et certains d’entre eux ont dit : "Muhammad (est venu)", (certains de nos compagnons ont ajouté : "avec son armée"). Nous avons conquis Khaybar, fait des prisonniers, et le butin a été rassemblé. Dihya est venu et a dit : Ô Prophète d’Allah ! Donne-moi une esclave parmi les captives. Le Prophète a dit : Va et prends n’importe quelle esclave. Il a pris Safiya bint Houyay. Un homme est venu au Prophète (ﷺ) et a dit : "Ô Messager d’Allah (ﷺ) ! Tu as donné Safiya bint Houyay à Dihya alors qu’elle est la maîtresse en chef des tribus Qurayza et an-Nadir et qu’elle ne convient qu’à toi." Le Prophète (ﷺ) a alors dit : "faite-le venir avec elle." Dihya est donc venu avec elle et quand le Prophète (ﷺ) l’a vue, il a dit à Dihya : "Prends tout autre esclave parmi les captives sauf elle." Anas a ajouté : "Le Prophète (ﷺ) l’a ensuite affranchie et l’a épousée." Thabit a demandé à Anas : "Ô Abu Hamza ! Qu’est-ce que le Prophète (ﷺ) a payé (comme mahr) pour elle ?" Il a dit : "Elle-même était son mahr, car il l’a affranchie et épousée." Anas a ajouté : "En chemin, Umm Sulaym l’a habillée pour le mariage (cérémonie) et le soir, elle l’a envoyée comme épouse au Prophète (ﷺ). Le Prophète (ﷺ) était donc un époux et a dit : "Celui qui a quelque chose (nourriture) devrait l’apporter." Il a étendu une feuille de cuir (pour la nourriture) et certains ont apporté des dattes et d’autres du beurre de cuisson. (Je pense qu’il (Anas) a mentionné As-Sawaq). Ils ont alors préparé un plat de hays (un type de nourriture). Et c’était le walima (le banquet de mariage) du Messager d’Allah (ﷺ)."</i>}}{{Quote|{{bukhari|5|59|445}} et {{muslim|19|4374}}|<i>Rapporté par ibn Omar : Le jour d’Al-Ahzab (c.-à-d. les Coalisés), le Prophète (ﷺ) a dit : "Aucun d’entre vous ne devrait faire la prière de Asr, sauf chez les Banu Qurayza." La prière de Asr est devenue obligatoire pour certains d’entre eux en cours de route. Certains ont dit : "Nous ne prierons pas jusqu’à ce que nous atteignions le lieu des Banu Qurayza" alors que d’autres ont dit : "Non, nous prierons à cet endroit, car le Prophète (ﷺ) n’a pas voulu nous dire cela." Plus tard, cela a été mentionné au Prophète (ﷺ) et il n’a réprimandé aucun des deux groupes.<br><br />
<br>Il a été rapporté sur l’autorité d’Abdullah qui a dit : "Le jour où il est revenu de la bataille d’Ahzab, le Messager d’Allah (ﷺ) nous a annoncé que personne ne dirait sa prière de Zuhr sauf dans les quartiers des Banu Qurayza. Certains, qui craignaient que le temps de la prière expire, ont récité leur prière avant d’atteindre la rue des Banu Qurayza. Les autres ont dit : Nous ne ferons notre prière que là où le Messager d’Allah (ﷺ) nous a ordonné de la faire même si le temps a expiré. Quand il a appris la différence de point de vue des deux groupes, le Messager d’Allah (que la paix soit sur lui) n’a blâmé aucun d’entre eux."</i>}}{{Quote|{{bukhari|4|52|280}}, {{bukhari|5|58|148}}, {{Bukhari|8|74|278}}, {{muslim|19|4368}}, et {{muslim|19|4369}}|Rapporté par Abu Saʿid al-Khudri : "Lorsque la tribu des Banu Qurayza était prête à accepter le jugement de Sa’d, le Messager d’Allah (ﷺ) le fit appeler alors que celui-ci était tout proche. Sa’d est arrivé, monté sur un âne et quand il s’est approché, le Messager d’Allah (ﷺ) a dit (aux Ansars) : Levez-vous pour votre chef. Puis Sa’d vint et s’assit à côté du Messager d’Allah (ﷺ) qui lui a dit : Ces gens sont prêts à accepter ton jugement. Sa’d répondit : Je prononce comme jugement que leurs guerriers doivent être tués et que leurs enfants et leurs femmes doivent être faits prisonniers. Le Prophète (ﷺ) fit alors cette remarque : "Ô Sa’d ! Tu as jugé parmi eux avec (ou de manière similaire) le jugement du Roi Allah."<br />
<br><br />
Rapporté par Abu Saʿid al-Khudri : "Certaines personnes (c.-à-d. les Juifs des Banu Qurayza) ont décidé d’accepter le verdict de Sa'd ibn Mu'adh alors le Prophète fit qu’on aille le chercher (ﷺ) (c.-à-d. Sa'd ibn Mu'adh). Il est venu monté sur un âne, et quand il s’est approché de la mosquée, le Prophète (ﷺ) a dit : Levez-vous pour le meilleur parmi vous, ou a dit, levez-vous pour votre chef. Puis le Prophète (ﷺ) a dit : "Ô Sa’d ! Ces gens ont accepté de recevoir ton verdict. Sa’d a dit : Je juge que leurs guerriers doivent être tués et que leurs enfants et leurs femmes doivent être pris comme captifs. Le Prophète a dit : Tu as rendu un jugement similaire au Jugement d’Allah (ou le jugement du Roi)."<br />
<br></br><br />
Rapporté par Abu Saʿid : "Les gens de (la tribu des) Qurayza ont décidé d’accepter le verdict de Sa’d. Le Prophète (ﷺ) le fit appeler et il est venu. Le Prophète (ﷺ) a dit (à ces gens) : Levez-vous pour votre chef ou le meilleur parmi vous ! Sa’d était assis à côté du Prophète (ﷺ) et le Prophète (ﷺ) lui a dit : Ces gens ont accepté ton verdict. Sa’d a répondu : Je donne donc mon jugement que leurs guerriers soient tués et leurs femmes et leurs enfants soient emmenés en captivité. Le Prophète (ﷺ) a dit : Tu as jugé selon le jugement du Roi (Allah). Abu Abdullah a dit : Certains de mes compagnons m'ont rapporté d'Abu al-Walid, ce qu’Abu Sa'd a dit jusqu'à parvenir à ton jugement."<br />
<br></br><br />
Il a été rapporté sur l’autorité d’Abu Saʿid al-Khudri qui a dit : "Les gens des Qurayza se sont rendus en acceptant la décision de Sa'd ibn Mu'adh à leur sujet. En conséquence, le Messager d’Allah (ﷺ) a envoyé chercher Sa’d qui est venu à lui sur un âne. Quand il s’approcha de la mosquée, le Messager d’Allah (ﷺ) dit aux Ansars : Levez-vous pour recevoir votre chef de clan. Puis il a dit (à Sa’d) : Ces gens se sont rendus en acceptant ta décision. Il (Sa’d) a dit : Vous tuerez leurs combattants et capturerez leurs femmes et leurs enfants. (En entendant cela), le Prophète (que la paix soit sur lui) dit : Tu as jugé par le commandement de Dieu. Le narrateur aurait dit : Peut-être qu’il a dit : Tu as jugé par la décision d’un roi. Ibn Muthanna (dans sa version de la tradition) n’a pas mentionné les mots alternatifs."<br></br>Par la même chaîne de transmetteurs, Shu’ba a raconté la même tradition dans laquelle il dit que le Messager d’Allah (ﷺ) a dit (à Sa’d) : Tu as jugé selon le commandement de Dieu. Et une fois il a dit : Tu as jugé par le jugement d’un roi.}}{{Quote|{{bukhari|5|59|362}} et {{muslim|19|4364}}|Rapporté par ibn Omar : Les Banu Nadir et les Banu Qurayza se sont battus (contre le Prophète (ﷺ) violant leur traité de paix), alors le Prophète a exilé les Banu Nadir et a permis aux Banu Qurayza de rester chez eux (à Médine) en ne leur prenant rien jusqu’à ce qu’ils se battent à nouveau contre le Prophète (ﷺ). Il a ensuite tué leurs hommes et distribué leurs femmes, enfants et biens parmi les musulmans, mais certains d’entre eux sont venus voir le Prophète (ﷺ) qui leur a accordé la sécurité, et ils ont embrassé l’Islam. Il a exilé tous les Juifs de Médine. Il s’agissait des Juifs des Banu Qaynuqa, la tribu d’Abdullah ibn Salam, les Juifs des Banu Haritha et tous les autres Juifs de Médine.<br />
<br><br />
Il a été rapporté sur l’autorité d’ibn Omar que les Juifs des Banu Nadir et des Banu Qurayza ont combattu contre le Messager d’Allah (ﷺ) qui a expulsé les Banu Nadir, et a permis aux Qurayza de rester en leur accordant la faveur jusqu’à ce qu’ils aient eux aussi combattu contre lui. Puis, il a tué leurs hommes, et a distribué leurs femmes, leurs enfants et leurs biens parmi les musulmans, sauf que certains d’entre eux, en rejoignant le Messager d’Allah (ﷺ) et en embrassant l’Islam, ont été épargnés. Le Messager d'Allah (ﷺ) a chassé tous les Juifs de Médine, y compris les Banu Qaynuqa, qui étaient les partisans d'Abdullah ibn Salam, les Juifs des Banu Haritha, ainsi que tous les Juifs de Médine.}}{{Quote|{{Abudawud|14|2665}}|Rapporté par Aicha, la Umm al-Mu’minîn : "Aucune femme des Banu Qurayza n’a été tuée à l’exception d’une femme qui était avec moi. Elle racontait des histoires en riant de bon cœur, alors que le Messager d’Allah (ﷺ) tuait son peuple avec les épées. Soudain, un homme l’a appelée en disant : ‘Où est untel ?’ Elle a dit : ‘C’est moi.’ J’ai demandé : ‘Qu’est-ce qui t’arrive ?’ Elle a répondu : ‘J’ai fait quelque chose de nouveau.’ Puis l'homme l'a emmenée et lui a tranché la tête. Je n'oublierai jamais qu'elle riait aux éclats, même si elle savait qu'elle allait être tuée."}}{{Quote|{{Abudawud|38|4390}}|Rapporté par Atiyyah al-Qurazi : "J’étais parmi les captifs des Banu Qurayza. Ils (les compagnons) nous ont examinés, et ceux qui avaient commencé à avoir des poils (pubis) ont été tués, et ceux qui n’en avaient pas non pas été tués. J’étais parmi ceux qui n’avaient pas de poils pubiens."}}{{Quote|{{Ibn Majah|20|3|20|2541}}|Il a été rapporté qu’Abd al-Malik ibn Omar a dit : "J’ai entendu Atiyyah al-Qurazi dire : Nous avons été présentés au Messager d’Allah (ﷺ) le Jour de Qurayza. Ceux dont les poils pubiens avaient poussé ont été tués, et ceux dont les poils pubiens n’avaient pas encore poussé ont été relâchés. J’étais de ceux dont les poils pubiens n’avaient pas encore poussé, alors on m’a laissé partir."}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<br />
<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=588}}<br>Voir également Ishaq:464|Selon Ibn Ishaq : Ensuite, on les fit descendre, et le Messager de Dieu les emprisonna dans la demeure de la fille d'al-Harith, une femme de la tribu des Banu al-Najjar. Le Messager de Dieu est sorti sur la place du marché de Médine (qui est toujours son marché aujourd'hui) et a fait creuser des tranchées ; puis il les a appelés et les a décapités dans ces tranchées. Ils ont été amenés à lui en groupes. Parmi eux se trouvaient l'ennemi de Dieu, Huyayy ibn Akhtab, et Ka'b ibn Asad, le chef de la tribu. Ils étaient au nombre de 600 ou 700 – la plus grande estimation dit qu'ils étaient entre 800 et 900. Alors qu'ils étaient emmenés en groupes auprès du Messager de Dieu, ils ont dit à Ka'b ibn Asad : "Ka'b, que penses-tu qu'il va nous arriver ?" Ka'b répondit : "À chaque fois vous ne comprenez pas. Ne voyez-vous pas que l'appelant ne libère personne et que ceux d'entre vous qui sont emmenés ne reviennent pas ? Par Dieu, c'est la mort !" L'affaire a continué jusqu'à ce que le Messager de Dieu en ait fini avec eux.}}{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=466}}<BR>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=244}}<br />
|Ensuite, le Messager de Dieu (ﷺ) a réparti les biens, les épouses et les enfants des Banu Qurayza parmi les musulmans, et il a annoncé ce jour-là les parts des chevaux et des hommes, et a prélevé le cinquième. Un cavalier a reçu trois parts, deux pour le cheval et une pour son cavalier. Un homme sans cheval a reçu une part. Le jour des Banu Qurayza, il y avait trente-six chevaux. C'était le premier butin sur lequel des parts ont été distribuées et le cinquième a été prélevé. Les parts ont été faites selon la pratique de l'époque et conformément à ce que le Messager de Dieu (ﷺ) avait fait auparavant, et cette pratique est resté la coutume pour les raids suivants.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=592}}<br />
|Le Messager de Dieu a choisi pour lui-même parmi leurs femmes Rayhanah bint 'Amr ibn Khunafah, une femme de la tribu des Banu 'Amr ibn Qurayza, et elle a demeuré sa concubine jusqu’à ce que le Messager de Dieu meure, alors qu’elle était toujours en sa possession. Le Messager de Dieu lui a proposé de l'épouser et de l’affranchir, mais elle a dit : "Ô Messager de Dieu, laisse-moi plutôt en ta possession [en tant que concubine], car cela est plus facile pour moi et pour toi." Il en a été ainsi. Lorsque le Messager de Dieu l’a capturée, elle s’est montrée réticente à l'égard de l'islam et a insisté sur le judaïsme. Alors le Messager de Dieu l’a rejetée, et il a été attristé à cause d'elle. Ensuite, alors qu'il était avec ses compagnons, il entendit le bruit de chaussures derrière lui et dit : "Cela doit être Tha'labah ibn Sa'yah qui vient me donner des nouvelles de l'acceptation de l'islam de Rayhanah." Il est venu à lui et a dit : "Ô Messager de Dieu, Rayhanah est devenue musulmane" – et cela a donné de la joie au Messager de Dieu.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=591-592}}|Ensuite, le Messager de Dieu a envoyé Sa'd ibn Zayd al-Ansari (un membre des Banu 'Abd al-Ashhal) avec certains des captifs des Banu Qurayza vers le Najd, et en échange d'eux, il a acheté des chevaux et des armes.}}<br />
<br />
==Savants==<br />
{{Quote|Muir, Sir William. ''The Life of Mahomet''. vol. III (pp. 276-279).|Les hommes et les femmes ont été parqués séparément dans des enclos pour la nuit... [ils] ont passé la nuit en prière, récitant des passages de leurs écritures et s'encourageant mutuellement dans la constance. Pendant la nuit, des tombes ou des tranchées... ont été creusées sur la place du marché. ... lorsque celles-ci furent prêtes le matin, Muhammad, lui-même spectateur de la tragédie, a ordonné que les captifs soient amenés par groupes de cinq ou six à la fois. Chaque groupe a été contraint de s'asseoir au bord de la tranchée destinée à sa tombe, et de là, y ont été décapités. <b>Groupe après groupe, ils ont ainsi été menés, et massacrés de sang-froid, jusqu'à ce qu’ils soient tous tués.</b>... Pour Zoheir, un Juif âgé, qui avait sauvé certains de ses alliés des Banu Aws... Sabit est intervenu et a obtenu un pardon.... "Mais que sont devenus tous nos chefs - de Kab, de Huwey, d'Ozzal, le fils de Samuel ?" a demandé le vieil homme.... Il a reçu à chaque demande la même réponse ; ils avaient tous déjà été tués - "Alors à quoi me sert la vie désormais ? Ne me laisse pas entre les mains de cet homme sanguinaire qui a tué ceux qui m'étaient chers de sang-froid - Mais tue-moi aussi, je t'en supplie. Prends cette épée, elle est tranchante ; frappe haut et fort." Sabit a refusé et l’a remis à un autre, qui, sous les ordres d'Ali, a décapité le vieil homme.<br><br />
Ayant assouvi sa vengeance et inondé la place du marché du sang de huit cents victimes, et ayant donné l'ordre que la terre soit nivelée sur leurs restes, Muhammad est revenu de l’horrible spectacle pour se réconforter avec les charmes de Rayhanah, dont le mari et tous les hommes de sa famille venaient de périr dans le massacre. Il l'invita à être sa femme, mais elle déclina, et choisit de rester (car, en effet, ayant refusé le mariage, elle n'avait pas d'autre alternative) son esclave ou sa concubine. Elle déclina également l'invitation à la conversion et a continué dans la foi juive. On dit cependant qu'elle a embrassé plus tard l'islam.}}<br />
<br />
==Voir également==<br />
<br />
* [[Le Massacre des Banu Qurayza|Le Massacre des Banu Qurayz]]<nowiki/>a<br />
* [[Safiyah en français|Safiyah]]</div>SOShttps://wikiislamica.net/index.php?title=Coran,_hadith_et_savants_:_Les_Banu_Qurayza&diff=137928Coran, hadith et savants : Les Banu Qurayza2024-02-17T00:03:30Z<p>SOS: </p>
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<div>{{QualityScore|Lead=4|Structure=2|Content=2|Language=4|References=2}}La tribu juive des Banu Qurayza était l’une des trois tribus juives, avec les Banu Nadir et les Banu Qaynuqa, mentionnées par la [[Sirat Rasul Allah|Sira]] (biographie), comme étant présentes dans et autour de Médine au moment de l’arrivée du prophète. La tribu a refusé de se convertir à l’islam et s’est finalement alliée avec les Mecquois païens contre Muhammad et les musulmans, malgré un serment antérieur avec Muhammad de ne pas attaquer les musulmans. Pour cette trahison, sur l’ordre d’[[Allah (God)|Allah]] au moyen de ses anges, tous les hommes adultes de la tribu ont été décapités et les femmes et les enfants vendus en esclavage. Pour plus d’informations, voir [[Le Massacre des Banu Qurayza]].<br />
==Hadiths==<br />
{{Quote|{{Muslim|26|5557}}|<i>Abu as-Sa’ib, l’esclave affranchi de Hisham b. Zuhra, a déclaré qu’il a rendu visite à Abu Sa’id al-Khudri chez lui, (et a poursuivi) en disant : Je l’ai trouvé en train de dire sa prière, alors je me suis assis en attendant qu’il la termine quand j’ai entendu de l’agitation dans les faisceaux (de bois) gisant dans un coin de la maison. J’ai regardé en direction du bruit et j’ai trouvé un serpent. J’ai bondi pour le tuer, mais il (Abu Sa’id al-Khudri) a fait un geste pour que je m’assoie. Alors, je me suis assis et pendant qu’il finissait (la prière), il a montré une pièce de la maison et a dit : "Vois-tu cette pièce ?" J’ai dit : "Oui." Il a dit : Il y avait un jeune homme parmi nous qui venait de se marier. Nous sommes allés avec le Messager d’Allah (ﷺ) (pour participer à la bataille) de la Tranchée quand un jeune homme à la mi-journée avait l’habitude de demander la permission au Messager d’Allah (ﷺ) pour retourner dans sa famille. Un jour, il lui a demandé la permission et le Messager d’Allah (ﷺ) (après la lui avoir accordée) lui a dit : "Emporte tes armes avec toi car je crains que la tribu des Qurayza (te nuise)." L’homme emporta les armes, puis revint et trouva sa femme se tenant entre les deux portes. Il se pencha vers elle, frappé de jalousie, et s’élança dans sa direction pour la poignarder avec une lance. Elle dit : "Eloigne ta lance et entre dans la maison jusqu’à ce que tu voies ce qui m’a fait sortir." Il entra et trouva un énorme serpent enroulé sur la literie. Il s’élança avec la lance et le transperça, puis sortit après l’avoir accroché dans la maison, mais le serpent frémit et l’attaqua, et personne ne sut lequel d’entre eux mourut le premier, le serpent ou le jeune homme. Nous sommes allés voir l’Apôtre d’Allah (ﷺ) pour lui en faire mention et avons dit : "Supplie Allah pour que cet (homme) puisse être ramené à la vie." Dès lors, il dit : "Demandez pardon pour votre compagnon, puis ajouta : il y a à Médine des djinns qui ont accepté l’Islam, donc quand vous voyez l’un d’eux, prononcez-lui un avertissement pendant trois jours, et s’il apparait devant vous après cela, alors tuez-le car c’est un diable."</i>}}{{Quote|{{Bukhari|5|57|66}} et {{Muslim|31|5940}}|<i>Rapporté par Abd Allah ibn az-Zubayr : Au cours de la bataille d’Al-Ahzab, Omar ibn Abi Salama et moi étions restés à l’arrière avec les femmes. Regardez ! J’ai vu (mon père) Az-Zubair monter à cheval et faire deux ou trois fois des allées et venues vers les Banu Qurayza. Alors, quand je suis revenu, j’ai dit : "Ô mon père ! T’ai-je vu faire des allées et venues vers les Banu Qurayza ?" Il a répondu : "M’as-tu vraiment vu, ô mon fils ?" J’ai dit : "Oui." Il a dit : "Le Messager d’Allah (ﷺ) a dit : « Qui veut aller chez les Banu Qurayza et m’apporter de leurs nouvelles ? » J’y suis donc allé, et quand je suis revenu, l’Apôtre d’Allah a mentionné pour moi ses deux parents en disant : "Que mon père et ma mère soient sacrifiés pour toi."</br><br><br />
Abd Allah ibn az-Zubayr a rapporté le jour de la bataille de la Tranchée : Omar ibn Abi Salama et moi étions avec des femmes dans le fort de Hassan (ibn Thabit). À un moment donné, il s’est penché vers moi et j’ai jeté un coup d’œil puis, à un autre moment, je me suis penché vers lui et il regardait et j’ai reconnu mon père alors qu’il montait sur son cheval avec ses armes vers la tribu des Qurayza. Abdullah ibn Urwa a rapporté d’Abd Allah ibn az-Zubayr : J’ai parlé de cela à mon père, après quoi il a dit : "Mon fils, m’as-tu vu (à cette occasion) ?" Il a dit : "Oui." Ensuite, il a dit : "Par Allah, le Messager d’Allah (ﷺ) s’est adressé à moi en disant : « Je sacrifierais pour toi mon père et ma mère. »"</i>}}{{Quote|{{Bukhari|4|52|68}}, {{bukhari|5|59|443}}, et {{Muslim|19|4370}}<br />
<br />
|<i>Rapporté par Aicha : Quand le Messager d’Allah (ﷺ) est revenu le jour (de la bataille) d’Al-Khandaq (c.-à-d. la Tranchée), il déposa ses armes et prit un bain. Alors Gabriel, dont la tête était couverte de poussière, est venu à lui en disant : "Tu as déposé tes armes ! Par Allah, je n’ai pas encore déposé mes armes." Le Messager d’Allah (ﷺ) a dit : "Où (aller maintenant) ?" Gabriel a dit : "Par-là," en pointant vers la tribu des Banu Qurayza. Alors le Messager d’Allah (ﷺ) est parti vers eux.</br><br>Rapporté par Aicha : Lorsque le Prophète (ﷺ) est revenu d’Al-Khandaq (c.-à-d. la Tranchée) et a déposé ses armes et pris un bain, Gabriel est venu et a dit (au Prophète (ﷺ)) : "As-tu déposé tes armes ? Par Allah, nous, les anges, ne les avons pas encore déposées. Alors va à leur rencontre." Le Prophète (ﷺ) a dit, "Où aller ?" Gabriel a dit : "De ce côté", en pointant vers les Banu Qurayza. Ainsi, le Prophète (ﷺ) est parti vers eux.</br><br />
<br>Il a été rapporté sous l'autorité d'Aicha qui a dit : Sa’d a été blessé le jour de la bataille du Fossé. Un homme des Quraych appelé Ibn al-Araqah lui a tiré une flèche qui a transpercé l’artère au milieu de son avant-bras. Le Messager d’Allah (ﷺ) lui dressa une tente dans la mosquée et s’enquerra auprès de lui étant à proximité. Quand il est revenu du Fossé et a déposé ses armes et pris un bain, l’ange Gabriel lui est apparu et il enlevait la poussière de ses cheveux (comme s’il venait de rentrer de la bataille). Ce dernier a dit : "Tu as déposé les armes. Par Dieu, nous ne les avons pas (encore) déposées. Alors marche contre eux." Le Messager d’Allah (ﷺ) a demandé : "Vers où ?" Il a pointé vers les Banu Qurayza. Le Messager d’Allah (que la paix soit sur lui) les a alors combattus. Ils se sont rendus sur ordre du Messager d’Allah (ﷺ), mais il renvoya la décision à leur sujet à Sa’d qui dit : "Je décide que ceux d’entre eux qui peuvent se battre soient tués, leurs femmes et leurs enfants faits prisonniers et leurs biens distribués (parmi les musulmans)."</br>}}{{Quote|{{bukhari|5|59|444}}|<i>Rapporté par Anas : C’est comme si je regardais en ce moment la poussière qui brille se soulever dans la rue des Banu Ghanm (à Médine) à cause de la marche du régiment de Gabriel lorsque le Messager d’Allah (ﷺ) est parti vers les Banu Qurayza (pour les attaquer).</i><br />
}}{{Quote|{{bukhari|2|14|68}}|<i>Rapporté par Anas ibn Malik : Le Messager d’Allah (ﷺ) a fait la prière de fajr pendant qu’il faisait encore nuit, puis il est monté à cheval et a dit, "Allah Akbar ! Khaybar est en ruine. Lorsque nous nous approchons d’une nation, le plus malheureux est le matin de ceux qui ont été avertis." Les gens sont sortis dans les rues en disant : "Muhammad et son armée." Le Messager d’Allah (ﷺ) les a vaincus par la force et leurs guerriers ont été tués ; les enfants et les femmes ont été emmenés comme captifs. Safiya a été prise par Dihyah al-Kalbi et, par la suite, elle a appartenu à l’Apôtre d’Allah qui l’a épousée et son mahr était sa manumission. Abd al-Aziz a dit à Thabit : Ô Abu Thabit, est-ce toi qui a interrogé Anas sur sa dot ? Thabit a répondu qu’il lui a donné comme dot sa propre personne. Abd al-Aziz a souri.</i>}}{{Quote|{{bukhari|1|8|367}}|<i>Rapporté par Abdul Aziz : Anas a dit : Quand le Messager d’Allah (ﷺ) a envahi Khaybar, nous y avons fait la prière de fajr (tôt le matin) alors qu’il faisait encore nuit. Le Prophète (ﷺ) est monté à cheval ainsi qu’Abu Talha et je chevauchais derrière Abu Talha. Le Prophète (ﷺ) a traversé rapidement les ruelles de Khaybar et mon genou a touché la cuisse du Prophète (ﷺ). Il l’a découverte et j’ai vu la blancheur de celle-ci. Quand il est entré dans la ville, il a dit : Allah Akbar ! Khaybar est en ruine. Chaque fois que nous nous approchons d’une nation (hostile) (pour combattre), alors mauvais est le matin pour ceux qui ont été avertis. Il a répété cela trois fois. Les gens sont sortis pour vaquer à leurs occupations et certains d’entre eux ont dit : "Muhammad (est venu)", (certains de nos compagnons ont ajouté : "avec son armée"). Nous avons conquis Khaybar, fait des prisonniers, et le butin a été rassemblé. Dihya est venu et a dit : Ô Prophète d’Allah ! Donne-moi une esclave parmi les captives. Le Prophète a dit : Va et prends n’importe quelle esclave. Il a pris Safiya bint Houyay. Un homme est venu au Prophète (ﷺ) et a dit : "Ô Messager d’Allah (ﷺ) ! Tu as donné Safiya bint Houyay à Dihya alors qu’elle est la maîtresse en chef des tribus Qurayza et an-Nadir et qu’elle ne convient qu’à toi." Le Prophète (ﷺ) a alors dit : "faite-le venir avec elle." Dihya est donc venu avec elle et quand le Prophète (ﷺ) l’a vue, il a dit à Dihya : "Prends tout autre esclave parmi les captives sauf elle." Anas a ajouté : "Le Prophète (ﷺ) l’a ensuite affranchie et l’a épousée." Thabit a demandé à Anas : "Ô Abu Hamza ! Qu’est-ce que le Prophète (ﷺ) a payé (comme mahr) pour elle ?" Il a dit : "Elle-même était son mahr, car il l’a affranchie et épousée." Anas a ajouté : "En chemin, Umm Sulaym l’a habillée pour le mariage (cérémonie) et le soir, elle l’a envoyée comme épouse au Prophète (ﷺ). Le Prophète (ﷺ) était donc un époux et a dit : "Celui qui a quelque chose (nourriture) devrait l’apporter." Il a étendu une feuille de cuir (pour la nourriture) et certains ont apporté des dattes et d’autres du beurre de cuisson. (Je pense qu’il (Anas) a mentionné As-Sawaq). Ils ont alors préparé un plat de hays (un type de nourriture). Et c’était le walima (le banquet de mariage) du Messager d’Allah (ﷺ)."</i>}}{{Quote|{{bukhari|5|59|445}} et {{muslim|19|4374}}|<i>Rapporté par ibn Omar : Le jour d’Al-Ahzab (c.-à-d. les Coalisés), le Prophète (ﷺ) a dit : "Aucun d’entre vous ne devrait faire la prière de Asr, sauf chez les Banu Qurayza." La prière de Asr est devenue obligatoire pour certains d’entre eux en cours de route. Certains ont dit : "Nous ne prierons pas jusqu’à ce que nous atteignions le lieu des Banu Qurayza" alors que d’autres ont dit : "Non, nous prierons à cet endroit, car le Prophète (ﷺ) n’a pas voulu nous dire cela." Plus tard, cela a été mentionné au Prophète (ﷺ) et il n’a réprimandé aucun des deux groupes.<br><br />
<br>Il a été rapporté sur l’autorité d’Abdullah qui a dit : "Le jour où il est revenu de la bataille d’Ahzab, le Messager d’Allah (ﷺ) nous a annoncé que personne ne dirait sa prière de Zuhr sauf dans les quartiers des Banu Qurayza. Certains, qui craignaient que le temps de la prière expire, ont récité leur prière avant d’atteindre la rue des Banu Qurayza. Les autres ont dit : Nous ne ferons notre prière que là où le Messager d’Allah (ﷺ) nous a ordonné de la faire même si le temps a expiré. Quand il a appris la différence de point de vue des deux groupes, le Messager d’Allah (que la paix soit sur lui) n’a blâmé aucun d’entre eux."</i>}}{{Quote|{{bukhari|4|52|280}}, {{bukhari|5|58|148}}, {{Bukhari|8|74|278}}, {{muslim|19|4368}}, et {{muslim|19|4369}}|Rapporté par Abu Saʿid al-Khudri : "Lorsque la tribu des Banu Qurayza était prête à accepter le jugement de Sa’d, le Messager d’Allah (ﷺ) le fit appeler alors que celui-ci était tout proche. Sa’d est arrivé, monté sur un âne et quand il s’est approché, le Messager d’Allah (ﷺ) a dit (aux Ansars) : Levez-vous pour votre chef. Puis Sa’d vint et s’assit à côté du Messager d’Allah (ﷺ) qui lui a dit : Ces gens sont prêts à accepter ton jugement. Sa’d répondit : Je prononce comme jugement que leurs guerriers doivent être tués et que leurs enfants et leurs femmes doivent être faits prisonniers. Le Prophète (ﷺ) fit alors cette remarque : "Ô Sa’d ! Tu as jugé parmi eux avec (ou de manière similaire) le jugement du Roi Allah."<br />
<br><br />
Rapporté par Abu Saʿid al-Khudri : "Certaines personnes (c.-à-d. les Juifs des Banu Qurayza) ont décidé d’accepter le verdict de Sa'd ibn Mu'adh alors le Prophète fit qu’on aille le chercher (ﷺ) (c.-à-d. Sa'd ibn Mu'adh). Il est venu monté sur un âne, et quand il s’est approché de la mosquée, le Prophète (ﷺ) a dit : Levez-vous pour le meilleur parmi vous, ou a dit, levez-vous pour votre chef. Puis le Prophète (ﷺ) a dit : "Ô Sa’d ! Ces gens ont accepté de recevoir ton verdict. Sa’d a dit : Je juge que leurs guerriers doivent être tués et que leurs enfants et leurs femmes doivent être pris comme captifs. Le Prophète a dit : Tu as rendu un jugement similaire au Jugement d’Allah (ou le jugement du Roi)."<br />
<br></br><br />
Rapporté par Abu Saʿid : "Les gens de (la tribu des) Qurayza ont décidé d’accepter le verdict de Sa’d. Le Prophète (ﷺ) le fit appeler et il est venu. Le Prophète (ﷺ) a dit (à ces gens) : Levez-vous pour votre chef ou le meilleur parmi vous ! Sa’d était assis à côté du Prophète (ﷺ) et le Prophète (ﷺ) lui a dit : Ces gens ont accepté ton verdict. Sa’d a répondu : Je donne donc mon jugement que leurs guerriers soient tués et leurs femmes et leurs enfants soient emmenés en captivité. Le Prophète (ﷺ) a dit : Tu as jugé selon le jugement du Roi (Allah). Abu Abdullah a dit : Certains de mes compagnons m'ont rapporté d'Abu al-Walid, ce qu’Abu Sa'd a dit jusqu'à parvenir à ton jugement."<br />
<br></br><br />
Il a été rapporté sur l’autorité d’Abu Saʿid al-Khudri qui a dit : "Les gens des Qurayza se sont rendus en acceptant la décision de Sa'd ibn Mu'adh à leur sujet. En conséquence, le Messager d’Allah (ﷺ) a envoyé chercher Sa’d qui est venu à lui sur un âne. Quand il s’approcha de la mosquée, le Messager d’Allah (ﷺ) dit aux Ansars : Levez-vous pour recevoir votre chef de clan. Puis il a dit (à Sa’d) : Ces gens se sont rendus en acceptant ta décision. Il (Sa’d) a dit : Vous tuerez leurs combattants et capturerez leurs femmes et leurs enfants. (En entendant cela), le Prophète (que la paix soit sur lui) dit : Tu as jugé par le commandement de Dieu. Le narrateur aurait dit : Peut-être qu’il a dit : Tu as jugé par la décision d’un roi. Ibn Muthanna (dans sa version de la tradition) n’a pas mentionné les mots alternatifs."<br></br>Par la même chaîne de transmetteurs, Shu’ba a raconté la même tradition dans laquelle il dit que le Messager d’Allah (ﷺ) a dit (à Sa’d) : Tu as jugé selon le commandement de Dieu. Et une fois il a dit : Tu as jugé par le jugement d’un roi.}}{{Quote|{{bukhari|5|59|362}} et {{muslim|19|4364}}|Rapporté par ibn Omar : Les Banu Nadir et les Banu Qurayza se sont battus (contre le Prophète (ﷺ) violant leur traité de paix), alors le Prophète a exilé les Banu Nadir et a permis aux Banu Qurayza de rester chez eux (à Médine) en ne leur prenant rien jusqu’à ce qu’ils se battent à nouveau contre le Prophète (ﷺ). Il a ensuite tué leurs hommes et distribué leurs femmes, enfants et biens parmi les musulmans, mais certains d’entre eux sont venus voir le Prophète (ﷺ) qui leur a accordé la sécurité, et ils ont embrassé l’Islam. Il a exilé tous les Juifs de Médine. Il s’agissait des Juifs des Banu Qaynuqa, la tribu d’Abdullah ibn Salam, les Juifs des Banu Haritha et tous les autres Juifs de Médine.<br />
<br><br />
Il a été rapporté sur l’autorité d’ibn Omar que les Juifs des Banu Nadir et des Banu Qurayza ont combattu contre le Messager d’Allah (ﷺ) qui a expulsé les Banu Nadir, et a permis aux Qurayza de rester en leur accordant la faveur jusqu’à ce qu’ils aient eux aussi combattu contre lui. Puis, il a tué leurs hommes, et a distribué leurs femmes, leurs enfants et leurs biens parmi les musulmans, sauf que certains d’entre eux, en rejoignant le Messager d’Allah (ﷺ) et en embrassant l’Islam, ont été épargnés. Le Messager d'Allah (ﷺ) a chassé tous les Juifs de Médine, y compris les Banu Qaynuqa, qui étaient les partisans d'Abdullah ibn Salam, les Juifs des Banu Haritha, ainsi que tous les Juifs de Médine.}}{{Quote|{{Abudawud|14|2665}}|Rapporté par Aicha, la Umm al-Mu’minîn : "Aucune femme des Banu Qurayza n’a été tuée à l’exception d’une femme qui était avec moi. Elle racontait des histoires en riant de bon cœur, alors que le Messager d’Allah (ﷺ) tuait son peuple avec les épées. Soudain, un homme l’a appelée en disant : ‘Où est untel ?’ Elle a dit : ‘C’est moi.’ J’ai demandé : ‘Qu’est-ce qui t’arrive ?’ Elle a répondu : ‘J’ai fait quelque chose de nouveau.’ Puis l'homme l'a emmenée et lui a tranché la tête. Je n'oublierai jamais qu'elle riait aux éclats, même si elle savait qu'elle allait être tuée."}}{{Quote|{{Abudawud|38|4390}}|Rapporté par Atiyyah al-Qurazi : "J’étais parmi les captifs des Banu Qurayza. Ils (les compagnons) nous ont examinés, et ceux qui avaient commencé à avoir des poils (pubis) ont été tués, et ceux qui n’en avaient pas non pas été tués. J’étais parmi ceux qui n’avaient pas de poils pubiens."}}{{Quote|{{Ibn Majah|20|3|20|2541}}|Il a été rapporté qu’Abd al-Malik ibn Omar a dit : "J’ai entendu Atiyyah al-Qurazi dire : Nous avons été présentés au Messager d’Allah (ﷺ) le Jour de Qurayza. Ceux dont les poils pubiens avaient poussé ont été tués, et ceux dont les poils pubiens n’avaient pas encore poussé ont été relâchés. J’étais de ceux dont les poils pubiens n’avaient pas encore poussé, alors on m’a laissé partir."}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<br />
<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=588}}<br>Voir également Ishaq:464|Selon Ibn Ishaq : Ensuite, on les fit descendre, et le Messager de Dieu les emprisonna dans la demeure de la fille d'al-Harith, une femme de la tribu des Banu al-Najjar. Le Messager de Dieu est sorti sur la place du marché de Médine (qui est toujours son marché aujourd'hui) et a fait creuser des tranchées ; puis il les a appelés et les a décapités dans ces tranchées. Ils ont été amenés à lui en groupes. Parmi eux se trouvaient l'ennemi de Dieu, Huyayy ibn Akhtab, et Ka'b ibn Asad, le chef de la tribu. Ils étaient au nombre de 600 ou 700 – la plus grande estimation dit qu'ils étaient entre 800 et 900. Alors qu'ils étaient emmenés en groupes auprès du Messager de Dieu, ils ont dit à Ka'b ibn Asad : "Ka'b, que penses-tu qu'il va nous arriver ?" Ka'b répondit : "À chaque fois vous ne comprenez pas. Ne voyez-vous pas que l'appelant ne libère personne et que ceux d'entre vous qui sont emmenés ne reviennent pas ? Par Dieu, c'est la mort !" L'affaire a continué jusqu'à ce que le Messager de Dieu en ait fini avec eux.}}{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=466}}<BR>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=244}}<br />
|Ensuite, le Messager de Dieu (ﷺ) a réparti les biens, les épouses et les enfants des Banu Qurayza parmi les musulmans, et il a annoncé ce jour-là les parts des chevaux et des hommes, et a prélevé le cinquième. Un cavalier a reçu trois parts, deux pour le cheval et une pour son cavalier. Un homme sans cheval a reçu une part. Le jour des Banu Qurayza, il y avait trente-six chevaux. C'était le premier butin sur lequel des parts ont été distribuées et le cinquième a été prélevé. Les parts ont été faites selon la pratique de l'époque et conformément à ce que le Messager de Dieu (ﷺ) avait fait auparavant, et cette pratique est resté la coutume pour les raids suivants.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=592}}<br />
|Le Messager de Dieu a choisi pour lui-même parmi leurs femmes Rayhanah bint 'Amr ibn Khunafah, une femme de la tribu des Banu 'Amr ibn Qurayza, et elle a demeuré sa concubine jusqu’à ce que le Messager de Dieu meure, alors qu’elle était toujours en sa possession. Le Messager de Dieu lui a proposé de l'épouser et de l’affranchir, mais elle a dit : "Ô Messager de Dieu, laisse-moi plutôt en ta possession [en tant que concubine], car cela est plus facile pour moi et pour toi." Il en a été ainsi. Lorsque le Messager de Dieu l’a capturée, elle s’est montrée réticente à l'égard de l'islam et a insisté sur le judaïsme. Alors le Messager de Dieu l’a rejetée, et il a été attristé à cause d'elle. Ensuite, alors qu'il était avec ses compagnons, il entendit le bruit de chaussures derrière lui et dit : "Cela doit être Tha'labah ibn Sa'yah qui vient me donner des nouvelles de l'acceptation de l'islam de Rayhanah." Il est venu à lui et a dit : "Ô Messager de Dieu, Rayhanah est devenue musulmane" – et cela a donné de la joie au Messager de Dieu.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=591-592}}|Ensuite, le Messager de Dieu a envoyé Sa'd ibn Zayd al-Ansari (un membre des Banu 'Abd al-Ashhal) avec certains des captifs des Banu Qurayza vers le Najd, et en échange d'eux, il a acheté des chevaux et des armes.}}<br />
<br />
==Savants==<br />
{{Quote|Muir, Sir William. ''The Life of Mahomet''. vol. III (pp. 276-279).|Les hommes et les femmes ont été parqués séparément dans des enclos pour la nuit... [ils] ont passé la nuit en prière, récitant des passages de leurs écritures et s'encourageant mutuellement dans la constance. Pendant la nuit, des tombes ou des tranchées... ont été creusées sur la place du marché. ... lorsque celles-ci furent prêtes le matin, Muhammad, lui-même spectateur de la tragédie, a ordonné que les captifs soient amenés par groupes de cinq ou six à la fois. Chaque groupe a été contraint de s'asseoir au bord de la tranchée destinée à sa tombe, et de là, y ont été décapités. <b>Groupe après groupe, ils ont ainsi été menés, et massacrés de sang-froid, jusqu'à ce qu’ils soient tous tués.</b>... Pour Zoheir, un Juif âgé, qui avait sauvé certains de ses alliés des Banu Aws... Sabit est intervenu et a obtenu un pardon.... "Mais que sont devenus tous nos chefs - de Kab, de Huwey, d'Ozzal, le fils de Samuel ?" a demandé le vieil homme.... Il a reçu à chaque demande la même réponse ; ils avaient tous déjà été tués - "Alors à quoi me sert la vie désormais ? Ne me laisse pas entre les mains de cet homme sanguinaire qui a tué ceux qui m'étaient chers de sang-froid - Mais tue-moi aussi, je t'en supplie. Prends cette épée, elle est tranchante ; frappe haut et fort." Sabit a refusé et l’a remis à un autre, qui, sous les ordres d'Ali, a décapité le vieil homme.<br><br />
Ayant assouvi sa vengeance et inondé la place du marché du sang de huit cents victimes, et ayant donné l'ordre que la terre soit nivelée sur leurs restes, Muhammad est revenu de l’horrible spectacle pour se réconforter avec les charmes de Rayhanah, dont le mari et tous les hommes de sa famille venaient de périr dans le massacre. Il l'invita à être sa femme, mais elle déclina, et choisit de rester (car, en effet, ayant refusé le mariage, elle n'avait pas d'autre alternative) son esclave ou sa concubine. Elle déclina également l'invitation à la conversion et a continué dans la foi juive. On dit cependant qu'elle a embrassé plus tard l'islam.}}<br />
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==Voir également==<br />
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* [[ar:القرآن_والحديث_والعلماء:_بنو_قريظة]][[Banu Qurayza]] ''- Une page centrale qui mène à d'autres articles liés au Banu Qurayza''</div>SOShttps://wikiislamica.net/index.php?title=Coran,_hadith_et_savants_:_Les_Banu_Qurayza&diff=137927Coran, hadith et savants : Les Banu Qurayza2024-02-16T23:58:51Z<p>SOS: /* See Also */</p>
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<div>{{QualityScore|Lead=4|Structure=2|Content=2|Language=4|References=2}}La tribu juive des Banu Qurayza était l’une des trois tribus juives, avec les Banu Nadir et les Banu Qaynuqa, mentionnées par la [[Sirat Rasul Allah|Sira]] (biographie), comme étant présentes dans et autour de Médine au moment de l’arrivée du prophète. La tribu a refusé de se convertir à l’islam et s’est finalement alliée avec les Mecquois païens contre Muhammad et les musulmans, malgré un serment antérieur avec Muhammad de ne pas attaquer les musulmans. Pour cette trahison, sur l’ordre d’[[Allah (God)|Allah]] au moyen de ses anges, tous les hommes adultes de la tribu ont été décapités et les femmes et les enfants vendus en esclavage. Pour plus d’informations, voir [[Le Massacre des Banu Qurayza]].<br />
==Hadiths==<br />
{{Quote|{{Muslim|26|5557}}|<i>Abu as-Sa’ib, l’esclave affranchi de Hisham b. Zuhra, a déclaré qu’il a rendu visite à Abu Sa’id al-Khudri chez lui, (et a poursuivi) en disant : Je l’ai trouvé en train de dire sa prière, alors je me suis assis en attendant qu’il la termine quand j’ai entendu de l’agitation dans les faisceaux (de bois) gisant dans un coin de la maison. J’ai regardé en direction du bruit et j’ai trouvé un serpent. J’ai bondi pour le tuer, mais il (Abu Sa’id al-Khudri) a fait un geste pour que je m’assoie. Alors, je me suis assis et pendant qu’il finissait (la prière), il a montré une pièce de la maison et a dit : "Vois-tu cette pièce ?" J’ai dit : "Oui." Il a dit : Il y avait un jeune homme parmi nous qui venait de se marier. Nous sommes allés avec le Messager d’Allah (ﷺ) (pour participer à la bataille) de la Tranchée quand un jeune homme à la mi-journée avait l’habitude de demander la permission au Messager d’Allah (ﷺ) pour retourner dans sa famille. Un jour, il lui a demandé la permission et le Messager d’Allah (ﷺ) (après la lui avoir accordée) lui a dit : "Emporte tes armes avec toi car je crains que la tribu des Qurayza (te nuise)." L’homme emporta les armes, puis revint et trouva sa femme se tenant entre les deux portes. Il se pencha vers elle, frappé de jalousie, et s’élança dans sa direction pour la poignarder avec une lance. Elle dit : "Eloigne ta lance et entre dans la maison jusqu’à ce que tu voies ce qui m’a fait sortir." Il entra et trouva un énorme serpent enroulé sur la literie. Il s’élança avec la lance et le transperça, puis sortit après l’avoir accroché dans la maison, mais le serpent frémit et l’attaqua, et personne ne sut lequel d’entre eux mourut le premier, le serpent ou le jeune homme. Nous sommes allés voir l’Apôtre d’Allah (ﷺ) pour lui en faire mention et avons dit : "Supplie Allah pour que cet (homme) puisse être ramené à la vie." Dès lors, il dit : "Demandez pardon pour votre compagnon, puis ajouta : il y a à Médine des djinns qui ont accepté l’Islam, donc quand vous voyez l’un d’eux, prononcez-lui un avertissement pendant trois jours, et s’il apparait devant vous après cela, alors tuez-le car c’est un diable."</i>}}{{Quote|{{Bukhari|5|57|66}} et {{Muslim|31|5940}}|<i>Rapporté par Abd Allah ibn az-Zubayr : Au cours de la bataille d’Al-Ahzab, Omar ibn Abi Salama et moi étions restés à l’arrière avec les femmes. Regardez ! J’ai vu (mon père) Az-Zubair monter à cheval et faire deux ou trois fois des allées et venues vers les Banu Qurayza. Alors, quand je suis revenu, j’ai dit : "Ô mon père ! T’ai-je vu faire des allées et venues vers les Banu Qurayza ?" Il a répondu : "M’as-tu vraiment vu, ô mon fils ?" J’ai dit : "Oui." Il a dit : "Le Messager d’Allah (ﷺ) a dit : « Qui veut aller chez les Banu Qurayza et m’apporter de leurs nouvelles ? » J’y suis donc allé, et quand je suis revenu, l’Apôtre d’Allah a mentionné pour moi ses deux parents en disant : "Que mon père et ma mère soient sacrifiés pour toi."</br><br><br />
Abd Allah ibn az-Zubayr a rapporté le jour de la bataille de la Tranchée : Omar ibn Abi Salama et moi étions avec des femmes dans le fort de Hassan (ibn Thabit). À un moment donné, il s’est penché vers moi et j’ai jeté un coup d’œil puis, à un autre moment, je me suis penché vers lui et il regardait et j’ai reconnu mon père alors qu’il montait sur son cheval avec ses armes vers la tribu des Qurayza. Abdullah ibn Urwa a rapporté d’Abd Allah ibn az-Zubayr : J’ai parlé de cela à mon père, après quoi il a dit : "Mon fils, m’as-tu vu (à cette occasion) ?" Il a dit : "Oui." Ensuite, il a dit : "Par Allah, le Messager d’Allah (ﷺ) s’est adressé à moi en disant : « Je sacrifierais pour toi mon père et ma mère. »"</i>}}{{Quote|{{Bukhari|4|52|68}}, {{bukhari|5|59|443}}, et {{Muslim|19|4370}}<br />
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|<i>Rapporté par Aicha : Quand le Messager d’Allah (ﷺ) est revenu le jour (de la bataille) d’Al-Khandaq (c.-à-d. la Tranchée), il déposa ses armes et prit un bain. Alors Gabriel, dont la tête était couverte de poussière, est venu à lui en disant : "Tu as déposé tes armes ! Par Allah, je n’ai pas encore déposé mes armes." Le Messager d’Allah (ﷺ) a dit : "Où (aller maintenant) ?" Gabriel a dit : "Par-là," en pointant vers la tribu des Banu Qurayza. Alors le Messager d’Allah (ﷺ) est parti vers eux.</br><br>Rapporté par Aicha : Lorsque le Prophète (ﷺ) est revenu d’Al-Khandaq (c.-à-d. la Tranchée) et a déposé ses armes et pris un bain, Gabriel est venu et a dit (au Prophète (ﷺ)) : "As-tu déposé tes armes ? Par Allah, nous, les anges, ne les avons pas encore déposées. Alors va à leur rencontre." Le Prophète (ﷺ) a dit, "Où aller ?" Gabriel a dit : "De ce côté", en pointant vers les Banu Qurayza. Ainsi, le Prophète (ﷺ) est parti vers eux.</br><br />
<br>Il a été rapporté sous l'autorité d'Aicha qui a dit : Sa’d a été blessé le jour de la bataille du Fossé. Un homme des Quraych appelé Ibn al-Araqah lui a tiré une flèche qui a transpercé l’artère au milieu de son avant-bras. Le Messager d’Allah (ﷺ) lui dressa une tente dans la mosquée et s’enquerra auprès de lui étant à proximité. Quand il est revenu du Fossé et a déposé ses armes et pris un bain, l’ange Gabriel lui est apparu et il enlevait la poussière de ses cheveux (comme s’il venait de rentrer de la bataille). Ce dernier a dit : "Tu as déposé les armes. Par Dieu, nous ne les avons pas (encore) déposées. Alors marche contre eux." Le Messager d’Allah (ﷺ) a demandé : "Vers où ?" Il a pointé vers les Banu Qurayza. Le Messager d’Allah (que la paix soit sur lui) les a alors combattus. Ils se sont rendus sur ordre du Messager d’Allah (ﷺ), mais il renvoya la décision à leur sujet à Sa’d qui dit : "Je décide que ceux d’entre eux qui peuvent se battre soient tués, leurs femmes et leurs enfants faits prisonniers et leurs biens distribués (parmi les musulmans)."</br>}}{{Quote|{{bukhari|5|59|444}}|<i>Rapporté par Anas : C’est comme si je regardais en ce moment la poussière qui brille se soulever dans la rue des Banu Ghanm (à Médine) à cause de la marche du régiment de Gabriel lorsque le Messager d’Allah (ﷺ) est parti vers les Banu Qurayza (pour les attaquer).</i><br />
}}{{Quote|{{bukhari|2|14|68}}|<i>Rapporté par Anas ibn Malik : Le Messager d’Allah (ﷺ) a fait la prière de fajr pendant qu’il faisait encore nuit, puis il est monté à cheval et a dit, "Allah Akbar ! Khaybar est en ruine. Lorsque nous nous approchons d’une nation, le plus malheureux est le matin de ceux qui ont été avertis." Les gens sont sortis dans les rues en disant : "Muhammad et son armée." Le Messager d’Allah (ﷺ) les a vaincus par la force et leurs guerriers ont été tués ; les enfants et les femmes ont été emmenés comme captifs. Safiya a été prise par Dihyah al-Kalbi et, par la suite, elle a appartenu à l’Apôtre d’Allah qui l’a épousée et son mahr était sa manumission. Abd al-Aziz a dit à Thabit : Ô Abu Thabit, est-ce toi qui a interrogé Anas sur sa dot ? Thabit a répondu qu’il lui a donné comme dot sa propre personne. Abd al-Aziz a souri.</i>}}{{Quote|{{bukhari|1|8|367}}|<i>Rapporté par Abdul Aziz : Anas a dit : Quand le Messager d’Allah (ﷺ) a envahi Khaybar, nous y avons fait la prière de fajr (tôt le matin) alors qu’il faisait encore nuit. Le Prophète (ﷺ) est monté à cheval ainsi qu’Abu Talha et je chevauchais derrière Abu Talha. Le Prophète (ﷺ) a traversé rapidement les ruelles de Khaybar et mon genou a touché la cuisse du Prophète (ﷺ). Il l’a découverte et j’ai vu la blancheur de celle-ci. Quand il est entré dans la ville, il a dit : Allah Akbar ! Khaybar est en ruine. Chaque fois que nous nous approchons d’une nation (hostile) (pour combattre), alors mauvais est le matin pour ceux qui ont été avertis. Il a répété cela trois fois. Les gens sont sortis pour vaquer à leurs occupations et certains d’entre eux ont dit : "Muhammad (est venu)", (certains de nos compagnons ont ajouté : "avec son armée"). Nous avons conquis Khaybar, fait des prisonniers, et le butin a été rassemblé. Dihya est venu et a dit : Ô Prophète d’Allah ! Donne-moi une esclave parmi les captives. Le Prophète a dit : Va et prends n’importe quelle esclave. Il a pris Safiya bint Houyay. Un homme est venu au Prophète (ﷺ) et a dit : "Ô Messager d’Allah (ﷺ) ! Tu as donné Safiya bint Houyay à Dihya alors qu’elle est la maîtresse en chef des tribus Qurayza et an-Nadir et qu’elle ne convient qu’à toi." Le Prophète (ﷺ) a alors dit : "faite-le venir avec elle." Dihya est donc venu avec elle et quand le Prophète (ﷺ) l’a vue, il a dit à Dihya : "Prends tout autre esclave parmi les captives sauf elle." Anas a ajouté : "Le Prophète (ﷺ) l’a ensuite affranchie et l’a épousée." Thabit a demandé à Anas : "Ô Abu Hamza ! Qu’est-ce que le Prophète (ﷺ) a payé (comme mahr) pour elle ?" Il a dit : "Elle-même était son mahr, car il l’a affranchie et épousée." Anas a ajouté : "En chemin, Umm Sulaym l’a habillée pour le mariage (cérémonie) et le soir, elle l’a envoyée comme épouse au Prophète (ﷺ). Le Prophète (ﷺ) était donc un époux et a dit : "Celui qui a quelque chose (nourriture) devrait l’apporter." Il a étendu une feuille de cuir (pour la nourriture) et certains ont apporté des dattes et d’autres du beurre de cuisson. (Je pense qu’il (Anas) a mentionné As-Sawaq). Ils ont alors préparé un plat de hays (un type de nourriture). Et c’était le walima (le banquet de mariage) du Messager d’Allah (ﷺ)."</i>}}{{Quote|{{bukhari|5|59|445}} et {{muslim|19|4374}}|<i>Rapporté par ibn Omar : Le jour d’Al-Ahzab (c.-à-d. les Coalisés), le Prophète (ﷺ) a dit : "Aucun d’entre vous ne devrait faire la prière de Asr, sauf chez les Banu Qurayza." La prière de Asr est devenue obligatoire pour certains d’entre eux en cours de route. Certains ont dit : "Nous ne prierons pas jusqu’à ce que nous atteignions le lieu des Banu Qurayza" alors que d’autres ont dit : "Non, nous prierons à cet endroit, car le Prophète (ﷺ) n’a pas voulu nous dire cela." Plus tard, cela a été mentionné au Prophète (ﷺ) et il n’a réprimandé aucun des deux groupes.<br><br />
<br>Il a été rapporté sur l’autorité d’Abdullah qui a dit : "Le jour où il est revenu de la bataille d’Ahzab, le Messager d’Allah (ﷺ) nous a annoncé que personne ne dirait sa prière de Zuhr sauf dans les quartiers des Banu Qurayza. Certains, qui craignaient que le temps de la prière expire, ont récité leur prière avant d’atteindre la rue des Banu Qurayza. Les autres ont dit : Nous ne ferons notre prière que là où le Messager d’Allah (ﷺ) nous a ordonné de la faire même si le temps a expiré. Quand il a appris la différence de point de vue des deux groupes, le Messager d’Allah (que la paix soit sur lui) n’a blâmé aucun d’entre eux."</i>}}{{Quote|{{bukhari|4|52|280}}, {{bukhari|5|58|148}}, {{Bukhari|8|74|278}}, {{muslim|19|4368}}, et {{muslim|19|4369}}|Rapporté par Abu Saʿid al-Khudri : "Lorsque la tribu des Banu Qurayza était prête à accepter le jugement de Sa’d, le Messager d’Allah (ﷺ) le fit appeler alors que celui-ci était tout proche. Sa’d est arrivé, monté sur un âne et quand il s’est approché, le Messager d’Allah (ﷺ) a dit (aux Ansars) : Levez-vous pour votre chef. Puis Sa’d vint et s’assit à côté du Messager d’Allah (ﷺ) qui lui a dit : Ces gens sont prêts à accepter ton jugement. Sa’d répondit : Je prononce comme jugement que leurs guerriers doivent être tués et que leurs enfants et leurs femmes doivent être faits prisonniers. Le Prophète (ﷺ) fit alors cette remarque : "Ô Sa’d ! Tu as jugé parmi eux avec (ou de manière similaire) le jugement du Roi Allah."<br />
<br><br />
Rapporté par Abu Saʿid al-Khudri : "Certaines personnes (c.-à-d. les Juifs des Banu Qurayza) ont décidé d’accepter le verdict de Sa'd ibn Mu'adh alors le Prophète fit qu’on aille le chercher (ﷺ) (c.-à-d. Sa'd ibn Mu'adh). Il est venu monté sur un âne, et quand il s’est approché de la mosquée, le Prophète (ﷺ) a dit : Levez-vous pour le meilleur parmi vous, ou a dit, levez-vous pour votre chef. Puis le Prophète (ﷺ) a dit : "Ô Sa’d ! Ces gens ont accepté de recevoir ton verdict. Sa’d a dit : Je juge que leurs guerriers doivent être tués et que leurs enfants et leurs femmes doivent être pris comme captifs. Le Prophète a dit : Tu as rendu un jugement similaire au Jugement d’Allah (ou le jugement du Roi)."<br />
<br></br><br />
Rapporté par Abu Saʿid : "Les gens de (la tribu des) Qurayza ont décidé d’accepter le verdict de Sa’d. Le Prophète (ﷺ) le fit appeler et il est venu. Le Prophète (ﷺ) a dit (à ces gens) : Levez-vous pour votre chef ou le meilleur parmi vous ! Sa’d était assis à côté du Prophète (ﷺ) et le Prophète (ﷺ) lui a dit : Ces gens ont accepté ton verdict. Sa’d a répondu : Je donne donc mon jugement que leurs guerriers soient tués et leurs femmes et leurs enfants soient emmenés en captivité. Le Prophète (ﷺ) a dit : Tu as jugé selon le jugement du Roi (Allah). Abu Abdullah a dit : Certains de mes compagnons m'ont rapporté d'Abu al-Walid, ce qu’Abu Sa'd a dit jusqu'à parvenir à ton jugement."<br />
<br></br><br />
Il a été rapporté sur l’autorité d’Abu Saʿid al-Khudri qui a dit : "Les gens des Qurayza se sont rendus en acceptant la décision de Sa'd ibn Mu'adh à leur sujet. En conséquence, le Messager d’Allah (ﷺ) a envoyé chercher Sa’d qui est venu à lui sur un âne. Quand il s’approcha de la mosquée, le Messager d’Allah (ﷺ) dit aux Ansars : Levez-vous pour recevoir votre chef de clan. Puis il a dit (à Sa’d) : Ces gens se sont rendus en acceptant ta décision. Il (Sa’d) a dit : Vous tuerez leurs combattants et capturerez leurs femmes et leurs enfants. (En entendant cela), le Prophète (que la paix soit sur lui) dit : Tu as jugé par le commandement de Dieu. Le narrateur aurait dit : Peut-être qu’il a dit : Tu as jugé par la décision d’un roi. Ibn Muthanna (dans sa version de la tradition) n’a pas mentionné les mots alternatifs."<br></br>Par la même chaîne de transmetteurs, Shu’ba a raconté la même tradition dans laquelle il dit que le Messager d’Allah (ﷺ) a dit (à Sa’d) : Tu as jugé selon le commandement de Dieu. Et une fois il a dit : Tu as jugé par le jugement d’un roi.}}{{Quote|{{bukhari|5|59|362}} et {{muslim|19|4364}}|Rapporté par ibn Omar : Les Banu Nadir et les Banu Qurayza se sont battus (contre le Prophète (ﷺ) violant leur traité de paix), alors le Prophète a exilé les Banu Nadir et a permis aux Banu Qurayza de rester chez eux (à Médine) en ne leur prenant rien jusqu’à ce qu’ils se battent à nouveau contre le Prophète (ﷺ). Il a ensuite tué leurs hommes et distribué leurs femmes, enfants et biens parmi les musulmans, mais certains d’entre eux sont venus voir le Prophète (ﷺ) qui leur a accordé la sécurité, et ils ont embrassé l’Islam. Il a exilé tous les Juifs de Médine. Il s’agissait des Juifs des Banu Qaynuqa, la tribu d’Abdullah ibn Salam, les Juifs des Banu Haritha et tous les autres Juifs de Médine.<br />
<br><br />
Il a été rapporté sur l’autorité d’ibn Omar que les Juifs des Banu Nadir et des Banu Qurayza ont combattu contre le Messager d’Allah (ﷺ) qui a expulsé les Banu Nadir, et a permis aux Qurayza de rester en leur accordant la faveur jusqu’à ce qu’ils aient eux aussi combattu contre lui. Puis, il a tué leurs hommes, et a distribué leurs femmes, leurs enfants et leurs biens parmi les musulmans, sauf que certains d’entre eux, en rejoignant le Messager d’Allah (ﷺ) et en embrassant l’Islam, ont été épargnés. Le Messager d'Allah (ﷺ) a chassé tous les Juifs de Médine, y compris les Banu Qaynuqa, qui étaient les partisans d'Abdullah ibn Salam, les Juifs des Banu Haritha, ainsi que tous les Juifs de Médine.}}{{Quote|{{Abudawud|14|2665}}|Rapporté par Aicha, la Umm al-Mu’minîn : "Aucune femme des Banu Qurayza n’a été tuée à l’exception d’une femme qui était avec moi. Elle racontait des histoires en riant de bon cœur, alors que le Messager d’Allah (ﷺ) tuait son peuple avec les épées. Soudain, un homme l’a appelée en disant : ‘Où est untel ?’ Elle a dit : ‘C’est moi.’ J’ai demandé : ‘Qu’est-ce qui t’arrive ?’ Elle a répondu : ‘J’ai fait quelque chose de nouveau.’ Puis l'homme l'a emmenée et lui a tranché la tête. Je n'oublierai jamais qu'elle riait aux éclats, même si elle savait qu'elle allait être tuée."}}{{Quote|{{Abudawud|38|4390}}|Rapporté par Atiyyah al-Qurazi : "J’étais parmi les captifs des Banu Qurayza. Ils (les compagnons) nous ont examinés, et ceux qui avaient commencé à avoir des poils (pubis) ont été tués, et ceux qui n’en avaient pas non pas été tués. J’étais parmi ceux qui n’avaient pas de poils pubiens."}}{{Quote|{{Ibn Majah|20|3|20|2541}}|Il a été rapporté qu’Abd al-Malik ibn Omar a dit : "J’ai entendu Atiyyah al-Qurazi dire : Nous avons été présentés au Messager d’Allah (ﷺ) le Jour de Qurayza. Ceux dont les poils pubiens avaient poussé ont été tués, et ceux dont les poils pubiens n’avaient pas encore poussé ont été relâchés. J’étais de ceux dont les poils pubiens n’avaient pas encore poussé, alors on m’a laissé partir."}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<br />
<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=588}}<br>Voir également Ishaq:464|Selon Ibn Ishaq : Ensuite, on les fit descendre, et le Messager de Dieu les emprisonna dans la demeure de la fille d'al-Harith, une femme de la tribu des Banu al-Najjar. Le Messager de Dieu est sorti sur la place du marché de Médine (qui est toujours son marché aujourd'hui) et a fait creuser des tranchées ; puis il les a appelés et les a décapités dans ces tranchées. Ils ont été amenés à lui en groupes. Parmi eux se trouvaient l'ennemi de Dieu, Huyayy ibn Akhtab, et Ka'b ibn Asad, le chef de la tribu. Ils étaient au nombre de 600 ou 700 – la plus grande estimation dit qu'ils étaient entre 800 et 900. Alors qu'ils étaient emmenés en groupes auprès du Messager de Dieu, ils ont dit à Ka'b ibn Asad : "Ka'b, que penses-tu qu'il va nous arriver ?" Ka'b répondit : "À chaque fois vous ne comprenez pas. Ne voyez-vous pas que l'appelant ne libère personne et que ceux d'entre vous qui sont emmenés ne reviennent pas ? Par Dieu, c'est la mort !" L'affaire a continué jusqu'à ce que le Messager de Dieu en ait fini avec eux.}}{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=466}}<BR>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=244}}<br />
|Ensuite, le Messager de Dieu (ﷺ) a réparti les biens, les épouses et les enfants des Banu Qurayza parmi les musulmans, et il a annoncé ce jour-là les parts des chevaux et des hommes, et a prélevé le cinquième. Un cavalier a reçu trois parts, deux pour le cheval et une pour son cavalier. Un homme sans cheval a reçu une part. Le jour des Banu Qurayza, il y avait trente-six chevaux. C'était le premier butin sur lequel des parts ont été distribuées et le cinquième a été prélevé. Les parts ont été faites selon la pratique de l'époque et conformément à ce que le Messager de Dieu (ﷺ) avait fait auparavant, et cette pratique est resté la coutume pour les raids suivants.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=592}}<br />
|Le Messager de Dieu a choisi pour lui-même parmi leurs femmes Rayhanah bint 'Amr ibn Khunafah, une femme de la tribu des Banu 'Amr ibn Qurayza, et elle a demeuré sa concubine jusqu’à ce que le Messager de Dieu meure, alors qu’elle était toujours en sa possession. Le Messager de Dieu lui a proposé de l'épouser et de l’affranchir, mais elle a dit : "Ô Messager de Dieu, laisse-moi plutôt en ta possession [en tant que concubine], car cela est plus facile pour moi et pour toi." Il en a été ainsi. Lorsque le Messager de Dieu l’a capturée, elle s’est montrée réticente à l'égard de l'islam et a insisté sur le judaïsme. Alors le Messager de Dieu l’a rejetée, et il a été attristé à cause d'elle. Ensuite, alors qu'il était avec ses compagnons, il entendit le bruit de chaussures derrière lui et dit : "Cela doit être Tha'labah ibn Sa'yah qui vient me donner des nouvelles de l'acceptation de l'islam de Rayhanah." Il est venu à lui et a dit : "Ô Messager de Dieu, Rayhanah est devenue musulmane" – et cela a donné de la joie au Messager de Dieu.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=591-592}}|Ensuite, le Messager de Dieu a envoyé Sa'd ibn Zayd al-Ansari (un membre des Banu 'Abd al-Ashhal) avec certains des captifs des Banu Qurayza vers le Najd, et en échange d'eux, il a acheté des chevaux et des armes.}}<br />
<br />
==Savants==<br />
{{Quote|Muir, Sir William. ''The Life of Mahomet''. vol. III (pp. 276-279).|Les hommes et les femmes ont été parqués séparément dans des enclos pour la nuit... [ils] ont passé la nuit en prière, récitant des passages de leurs écritures et s'encourageant mutuellement dans la constance. Pendant la nuit, des tombes ou des tranchées... ont été creusées sur la place du marché. ... lorsque celles-ci furent prêtes le matin, Muhammad, lui-même spectateur de la tragédie, a ordonné que les captifs soient amenés par groupes de cinq ou six à la fois. Chaque groupe a été contraint de s'asseoir au bord de la tranchée destinée à sa tombe, et de là, y ont été décapités. <b>Groupe après groupe, ils ont ainsi été menés, et massacrés de sang-froid, jusqu'à ce qu’ils soient tous tués.</b>... Pour Zoheir, un Juif âgé, qui avait sauvé certains de ses alliés des Banu Aws... Sabit est intervenu et a obtenu un pardon.... "Mais que sont devenus tous nos chefs - de Kab, de Huwey, d'Ozzal, le fils de Samuel ?" a demandé le vieil homme.... Il a reçu à chaque demande la même réponse ; ils avaient tous déjà été tués - "Alors à quoi me sert la vie désormais ? Ne me laisse pas entre les mains de cet homme sanguinaire qui a tué ceux qui m'étaient chers de sang-froid - Mais tue-moi aussi, je t'en supplie. Prends cette épée, elle est tranchante ; frappe haut et fort." Sabit a refusé et l’a remis à un autre, qui, sous les ordres d'Ali, a décapité le vieil homme.<br><br />
Ayant assouvi sa vengeance et inondé la place du marché du sang de huit cents victimes, et ayant donné l'ordre que la terre soit nivelée sur leurs restes, Muhammad est revenu de l’horrible spectacle pour se réconforter avec les charmes de Rayhanah, dont le mari et tous les hommes de sa famille venaient de périr dans le massacre. Il l'invita à être sa femme, mais elle déclina, et choisit de rester (car, en effet, ayant refusé le mariage, elle n'avait pas d'autre alternative) son esclave ou sa concubine. Elle déclina également l'invitation à la conversion et a continué dans la foi juive. On dit cependant qu'elle a embrassé plus tard l'islam.}}<br />
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==Voir également==<br />
{{Hub4|Banu Qurayza|Banu Qurayza}}<br />
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[[Category:QHS]]<br />
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[[Category:Muhammad]]<br />
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[[Category:People of the Book]]<br />
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[[Category:Sacred history]]<br />
[[Category:Islamic History]]<br />
[[Category:Antisemitism]]<br />
[[Category:Jewish tradition]]<br />
[[ar:القرآن_والحديث_والعلماء:_بنو_قريظة]]</div>SOShttps://wikiislamica.net/index.php?title=Coran,_hadith_et_savants_:_Les_Banu_Qurayza&diff=137926Coran, hadith et savants : Les Banu Qurayza2024-02-16T23:58:33Z<p>SOS: /* Scholars */</p>
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<div>{{QualityScore|Lead=4|Structure=2|Content=2|Language=4|References=2}}La tribu juive des Banu Qurayza était l’une des trois tribus juives, avec les Banu Nadir et les Banu Qaynuqa, mentionnées par la [[Sirat Rasul Allah|Sira]] (biographie), comme étant présentes dans et autour de Médine au moment de l’arrivée du prophète. La tribu a refusé de se convertir à l’islam et s’est finalement alliée avec les Mecquois païens contre Muhammad et les musulmans, malgré un serment antérieur avec Muhammad de ne pas attaquer les musulmans. Pour cette trahison, sur l’ordre d’[[Allah (God)|Allah]] au moyen de ses anges, tous les hommes adultes de la tribu ont été décapités et les femmes et les enfants vendus en esclavage. Pour plus d’informations, voir [[Le Massacre des Banu Qurayza]].<br />
==Hadiths==<br />
{{Quote|{{Muslim|26|5557}}|<i>Abu as-Sa’ib, l’esclave affranchi de Hisham b. Zuhra, a déclaré qu’il a rendu visite à Abu Sa’id al-Khudri chez lui, (et a poursuivi) en disant : Je l’ai trouvé en train de dire sa prière, alors je me suis assis en attendant qu’il la termine quand j’ai entendu de l’agitation dans les faisceaux (de bois) gisant dans un coin de la maison. J’ai regardé en direction du bruit et j’ai trouvé un serpent. J’ai bondi pour le tuer, mais il (Abu Sa’id al-Khudri) a fait un geste pour que je m’assoie. Alors, je me suis assis et pendant qu’il finissait (la prière), il a montré une pièce de la maison et a dit : "Vois-tu cette pièce ?" J’ai dit : "Oui." Il a dit : Il y avait un jeune homme parmi nous qui venait de se marier. Nous sommes allés avec le Messager d’Allah (ﷺ) (pour participer à la bataille) de la Tranchée quand un jeune homme à la mi-journée avait l’habitude de demander la permission au Messager d’Allah (ﷺ) pour retourner dans sa famille. Un jour, il lui a demandé la permission et le Messager d’Allah (ﷺ) (après la lui avoir accordée) lui a dit : "Emporte tes armes avec toi car je crains que la tribu des Qurayza (te nuise)." L’homme emporta les armes, puis revint et trouva sa femme se tenant entre les deux portes. Il se pencha vers elle, frappé de jalousie, et s’élança dans sa direction pour la poignarder avec une lance. Elle dit : "Eloigne ta lance et entre dans la maison jusqu’à ce que tu voies ce qui m’a fait sortir." Il entra et trouva un énorme serpent enroulé sur la literie. Il s’élança avec la lance et le transperça, puis sortit après l’avoir accroché dans la maison, mais le serpent frémit et l’attaqua, et personne ne sut lequel d’entre eux mourut le premier, le serpent ou le jeune homme. Nous sommes allés voir l’Apôtre d’Allah (ﷺ) pour lui en faire mention et avons dit : "Supplie Allah pour que cet (homme) puisse être ramené à la vie." Dès lors, il dit : "Demandez pardon pour votre compagnon, puis ajouta : il y a à Médine des djinns qui ont accepté l’Islam, donc quand vous voyez l’un d’eux, prononcez-lui un avertissement pendant trois jours, et s’il apparait devant vous après cela, alors tuez-le car c’est un diable."</i>}}{{Quote|{{Bukhari|5|57|66}} et {{Muslim|31|5940}}|<i>Rapporté par Abd Allah ibn az-Zubayr : Au cours de la bataille d’Al-Ahzab, Omar ibn Abi Salama et moi étions restés à l’arrière avec les femmes. Regardez ! J’ai vu (mon père) Az-Zubair monter à cheval et faire deux ou trois fois des allées et venues vers les Banu Qurayza. Alors, quand je suis revenu, j’ai dit : "Ô mon père ! T’ai-je vu faire des allées et venues vers les Banu Qurayza ?" Il a répondu : "M’as-tu vraiment vu, ô mon fils ?" J’ai dit : "Oui." Il a dit : "Le Messager d’Allah (ﷺ) a dit : « Qui veut aller chez les Banu Qurayza et m’apporter de leurs nouvelles ? » J’y suis donc allé, et quand je suis revenu, l’Apôtre d’Allah a mentionné pour moi ses deux parents en disant : "Que mon père et ma mère soient sacrifiés pour toi."</br><br><br />
Abd Allah ibn az-Zubayr a rapporté le jour de la bataille de la Tranchée : Omar ibn Abi Salama et moi étions avec des femmes dans le fort de Hassan (ibn Thabit). À un moment donné, il s’est penché vers moi et j’ai jeté un coup d’œil puis, à un autre moment, je me suis penché vers lui et il regardait et j’ai reconnu mon père alors qu’il montait sur son cheval avec ses armes vers la tribu des Qurayza. Abdullah ibn Urwa a rapporté d’Abd Allah ibn az-Zubayr : J’ai parlé de cela à mon père, après quoi il a dit : "Mon fils, m’as-tu vu (à cette occasion) ?" Il a dit : "Oui." Ensuite, il a dit : "Par Allah, le Messager d’Allah (ﷺ) s’est adressé à moi en disant : « Je sacrifierais pour toi mon père et ma mère. »"</i>}}{{Quote|{{Bukhari|4|52|68}}, {{bukhari|5|59|443}}, et {{Muslim|19|4370}}<br />
<br />
|<i>Rapporté par Aicha : Quand le Messager d’Allah (ﷺ) est revenu le jour (de la bataille) d’Al-Khandaq (c.-à-d. la Tranchée), il déposa ses armes et prit un bain. Alors Gabriel, dont la tête était couverte de poussière, est venu à lui en disant : "Tu as déposé tes armes ! Par Allah, je n’ai pas encore déposé mes armes." Le Messager d’Allah (ﷺ) a dit : "Où (aller maintenant) ?" Gabriel a dit : "Par-là," en pointant vers la tribu des Banu Qurayza. Alors le Messager d’Allah (ﷺ) est parti vers eux.</br><br>Rapporté par Aicha : Lorsque le Prophète (ﷺ) est revenu d’Al-Khandaq (c.-à-d. la Tranchée) et a déposé ses armes et pris un bain, Gabriel est venu et a dit (au Prophète (ﷺ)) : "As-tu déposé tes armes ? Par Allah, nous, les anges, ne les avons pas encore déposées. Alors va à leur rencontre." Le Prophète (ﷺ) a dit, "Où aller ?" Gabriel a dit : "De ce côté", en pointant vers les Banu Qurayza. Ainsi, le Prophète (ﷺ) est parti vers eux.</br><br />
<br>Il a été rapporté sous l'autorité d'Aicha qui a dit : Sa’d a été blessé le jour de la bataille du Fossé. Un homme des Quraych appelé Ibn al-Araqah lui a tiré une flèche qui a transpercé l’artère au milieu de son avant-bras. Le Messager d’Allah (ﷺ) lui dressa une tente dans la mosquée et s’enquerra auprès de lui étant à proximité. Quand il est revenu du Fossé et a déposé ses armes et pris un bain, l’ange Gabriel lui est apparu et il enlevait la poussière de ses cheveux (comme s’il venait de rentrer de la bataille). Ce dernier a dit : "Tu as déposé les armes. Par Dieu, nous ne les avons pas (encore) déposées. Alors marche contre eux." Le Messager d’Allah (ﷺ) a demandé : "Vers où ?" Il a pointé vers les Banu Qurayza. Le Messager d’Allah (que la paix soit sur lui) les a alors combattus. Ils se sont rendus sur ordre du Messager d’Allah (ﷺ), mais il renvoya la décision à leur sujet à Sa’d qui dit : "Je décide que ceux d’entre eux qui peuvent se battre soient tués, leurs femmes et leurs enfants faits prisonniers et leurs biens distribués (parmi les musulmans)."</br>}}{{Quote|{{bukhari|5|59|444}}|<i>Rapporté par Anas : C’est comme si je regardais en ce moment la poussière qui brille se soulever dans la rue des Banu Ghanm (à Médine) à cause de la marche du régiment de Gabriel lorsque le Messager d’Allah (ﷺ) est parti vers les Banu Qurayza (pour les attaquer).</i><br />
}}{{Quote|{{bukhari|2|14|68}}|<i>Rapporté par Anas ibn Malik : Le Messager d’Allah (ﷺ) a fait la prière de fajr pendant qu’il faisait encore nuit, puis il est monté à cheval et a dit, "Allah Akbar ! Khaybar est en ruine. Lorsque nous nous approchons d’une nation, le plus malheureux est le matin de ceux qui ont été avertis." Les gens sont sortis dans les rues en disant : "Muhammad et son armée." Le Messager d’Allah (ﷺ) les a vaincus par la force et leurs guerriers ont été tués ; les enfants et les femmes ont été emmenés comme captifs. Safiya a été prise par Dihyah al-Kalbi et, par la suite, elle a appartenu à l’Apôtre d’Allah qui l’a épousée et son mahr était sa manumission. Abd al-Aziz a dit à Thabit : Ô Abu Thabit, est-ce toi qui a interrogé Anas sur sa dot ? Thabit a répondu qu’il lui a donné comme dot sa propre personne. Abd al-Aziz a souri.</i>}}{{Quote|{{bukhari|1|8|367}}|<i>Rapporté par Abdul Aziz : Anas a dit : Quand le Messager d’Allah (ﷺ) a envahi Khaybar, nous y avons fait la prière de fajr (tôt le matin) alors qu’il faisait encore nuit. Le Prophète (ﷺ) est monté à cheval ainsi qu’Abu Talha et je chevauchais derrière Abu Talha. Le Prophète (ﷺ) a traversé rapidement les ruelles de Khaybar et mon genou a touché la cuisse du Prophète (ﷺ). Il l’a découverte et j’ai vu la blancheur de celle-ci. Quand il est entré dans la ville, il a dit : Allah Akbar ! Khaybar est en ruine. Chaque fois que nous nous approchons d’une nation (hostile) (pour combattre), alors mauvais est le matin pour ceux qui ont été avertis. Il a répété cela trois fois. Les gens sont sortis pour vaquer à leurs occupations et certains d’entre eux ont dit : "Muhammad (est venu)", (certains de nos compagnons ont ajouté : "avec son armée"). Nous avons conquis Khaybar, fait des prisonniers, et le butin a été rassemblé. Dihya est venu et a dit : Ô Prophète d’Allah ! Donne-moi une esclave parmi les captives. Le Prophète a dit : Va et prends n’importe quelle esclave. Il a pris Safiya bint Houyay. Un homme est venu au Prophète (ﷺ) et a dit : "Ô Messager d’Allah (ﷺ) ! Tu as donné Safiya bint Houyay à Dihya alors qu’elle est la maîtresse en chef des tribus Qurayza et an-Nadir et qu’elle ne convient qu’à toi." Le Prophète (ﷺ) a alors dit : "faite-le venir avec elle." Dihya est donc venu avec elle et quand le Prophète (ﷺ) l’a vue, il a dit à Dihya : "Prends tout autre esclave parmi les captives sauf elle." Anas a ajouté : "Le Prophète (ﷺ) l’a ensuite affranchie et l’a épousée." Thabit a demandé à Anas : "Ô Abu Hamza ! Qu’est-ce que le Prophète (ﷺ) a payé (comme mahr) pour elle ?" Il a dit : "Elle-même était son mahr, car il l’a affranchie et épousée." Anas a ajouté : "En chemin, Umm Sulaym l’a habillée pour le mariage (cérémonie) et le soir, elle l’a envoyée comme épouse au Prophète (ﷺ). Le Prophète (ﷺ) était donc un époux et a dit : "Celui qui a quelque chose (nourriture) devrait l’apporter." Il a étendu une feuille de cuir (pour la nourriture) et certains ont apporté des dattes et d’autres du beurre de cuisson. (Je pense qu’il (Anas) a mentionné As-Sawaq). Ils ont alors préparé un plat de hays (un type de nourriture). Et c’était le walima (le banquet de mariage) du Messager d’Allah (ﷺ)."</i>}}{{Quote|{{bukhari|5|59|445}} et {{muslim|19|4374}}|<i>Rapporté par ibn Omar : Le jour d’Al-Ahzab (c.-à-d. les Coalisés), le Prophète (ﷺ) a dit : "Aucun d’entre vous ne devrait faire la prière de Asr, sauf chez les Banu Qurayza." La prière de Asr est devenue obligatoire pour certains d’entre eux en cours de route. Certains ont dit : "Nous ne prierons pas jusqu’à ce que nous atteignions le lieu des Banu Qurayza" alors que d’autres ont dit : "Non, nous prierons à cet endroit, car le Prophète (ﷺ) n’a pas voulu nous dire cela." Plus tard, cela a été mentionné au Prophète (ﷺ) et il n’a réprimandé aucun des deux groupes.<br><br />
<br>Il a été rapporté sur l’autorité d’Abdullah qui a dit : "Le jour où il est revenu de la bataille d’Ahzab, le Messager d’Allah (ﷺ) nous a annoncé que personne ne dirait sa prière de Zuhr sauf dans les quartiers des Banu Qurayza. Certains, qui craignaient que le temps de la prière expire, ont récité leur prière avant d’atteindre la rue des Banu Qurayza. Les autres ont dit : Nous ne ferons notre prière que là où le Messager d’Allah (ﷺ) nous a ordonné de la faire même si le temps a expiré. Quand il a appris la différence de point de vue des deux groupes, le Messager d’Allah (que la paix soit sur lui) n’a blâmé aucun d’entre eux."</i>}}{{Quote|{{bukhari|4|52|280}}, {{bukhari|5|58|148}}, {{Bukhari|8|74|278}}, {{muslim|19|4368}}, et {{muslim|19|4369}}|Rapporté par Abu Saʿid al-Khudri : "Lorsque la tribu des Banu Qurayza était prête à accepter le jugement de Sa’d, le Messager d’Allah (ﷺ) le fit appeler alors que celui-ci était tout proche. Sa’d est arrivé, monté sur un âne et quand il s’est approché, le Messager d’Allah (ﷺ) a dit (aux Ansars) : Levez-vous pour votre chef. Puis Sa’d vint et s’assit à côté du Messager d’Allah (ﷺ) qui lui a dit : Ces gens sont prêts à accepter ton jugement. Sa’d répondit : Je prononce comme jugement que leurs guerriers doivent être tués et que leurs enfants et leurs femmes doivent être faits prisonniers. Le Prophète (ﷺ) fit alors cette remarque : "Ô Sa’d ! Tu as jugé parmi eux avec (ou de manière similaire) le jugement du Roi Allah."<br />
<br><br />
Rapporté par Abu Saʿid al-Khudri : "Certaines personnes (c.-à-d. les Juifs des Banu Qurayza) ont décidé d’accepter le verdict de Sa'd ibn Mu'adh alors le Prophète fit qu’on aille le chercher (ﷺ) (c.-à-d. Sa'd ibn Mu'adh). Il est venu monté sur un âne, et quand il s’est approché de la mosquée, le Prophète (ﷺ) a dit : Levez-vous pour le meilleur parmi vous, ou a dit, levez-vous pour votre chef. Puis le Prophète (ﷺ) a dit : "Ô Sa’d ! Ces gens ont accepté de recevoir ton verdict. Sa’d a dit : Je juge que leurs guerriers doivent être tués et que leurs enfants et leurs femmes doivent être pris comme captifs. Le Prophète a dit : Tu as rendu un jugement similaire au Jugement d’Allah (ou le jugement du Roi)."<br />
<br></br><br />
Rapporté par Abu Saʿid : "Les gens de (la tribu des) Qurayza ont décidé d’accepter le verdict de Sa’d. Le Prophète (ﷺ) le fit appeler et il est venu. Le Prophète (ﷺ) a dit (à ces gens) : Levez-vous pour votre chef ou le meilleur parmi vous ! Sa’d était assis à côté du Prophète (ﷺ) et le Prophète (ﷺ) lui a dit : Ces gens ont accepté ton verdict. Sa’d a répondu : Je donne donc mon jugement que leurs guerriers soient tués et leurs femmes et leurs enfants soient emmenés en captivité. Le Prophète (ﷺ) a dit : Tu as jugé selon le jugement du Roi (Allah). Abu Abdullah a dit : Certains de mes compagnons m'ont rapporté d'Abu al-Walid, ce qu’Abu Sa'd a dit jusqu'à parvenir à ton jugement."<br />
<br></br><br />
Il a été rapporté sur l’autorité d’Abu Saʿid al-Khudri qui a dit : "Les gens des Qurayza se sont rendus en acceptant la décision de Sa'd ibn Mu'adh à leur sujet. En conséquence, le Messager d’Allah (ﷺ) a envoyé chercher Sa’d qui est venu à lui sur un âne. Quand il s’approcha de la mosquée, le Messager d’Allah (ﷺ) dit aux Ansars : Levez-vous pour recevoir votre chef de clan. Puis il a dit (à Sa’d) : Ces gens se sont rendus en acceptant ta décision. Il (Sa’d) a dit : Vous tuerez leurs combattants et capturerez leurs femmes et leurs enfants. (En entendant cela), le Prophète (que la paix soit sur lui) dit : Tu as jugé par le commandement de Dieu. Le narrateur aurait dit : Peut-être qu’il a dit : Tu as jugé par la décision d’un roi. Ibn Muthanna (dans sa version de la tradition) n’a pas mentionné les mots alternatifs."<br></br>Par la même chaîne de transmetteurs, Shu’ba a raconté la même tradition dans laquelle il dit que le Messager d’Allah (ﷺ) a dit (à Sa’d) : Tu as jugé selon le commandement de Dieu. Et une fois il a dit : Tu as jugé par le jugement d’un roi.}}{{Quote|{{bukhari|5|59|362}} et {{muslim|19|4364}}|Rapporté par ibn Omar : Les Banu Nadir et les Banu Qurayza se sont battus (contre le Prophète (ﷺ) violant leur traité de paix), alors le Prophète a exilé les Banu Nadir et a permis aux Banu Qurayza de rester chez eux (à Médine) en ne leur prenant rien jusqu’à ce qu’ils se battent à nouveau contre le Prophète (ﷺ). Il a ensuite tué leurs hommes et distribué leurs femmes, enfants et biens parmi les musulmans, mais certains d’entre eux sont venus voir le Prophète (ﷺ) qui leur a accordé la sécurité, et ils ont embrassé l’Islam. Il a exilé tous les Juifs de Médine. Il s’agissait des Juifs des Banu Qaynuqa, la tribu d’Abdullah ibn Salam, les Juifs des Banu Haritha et tous les autres Juifs de Médine.<br />
<br><br />
Il a été rapporté sur l’autorité d’ibn Omar que les Juifs des Banu Nadir et des Banu Qurayza ont combattu contre le Messager d’Allah (ﷺ) qui a expulsé les Banu Nadir, et a permis aux Qurayza de rester en leur accordant la faveur jusqu’à ce qu’ils aient eux aussi combattu contre lui. Puis, il a tué leurs hommes, et a distribué leurs femmes, leurs enfants et leurs biens parmi les musulmans, sauf que certains d’entre eux, en rejoignant le Messager d’Allah (ﷺ) et en embrassant l’Islam, ont été épargnés. Le Messager d'Allah (ﷺ) a chassé tous les Juifs de Médine, y compris les Banu Qaynuqa, qui étaient les partisans d'Abdullah ibn Salam, les Juifs des Banu Haritha, ainsi que tous les Juifs de Médine.}}{{Quote|{{Abudawud|14|2665}}|Rapporté par Aicha, la Umm al-Mu’minîn : "Aucune femme des Banu Qurayza n’a été tuée à l’exception d’une femme qui était avec moi. Elle racontait des histoires en riant de bon cœur, alors que le Messager d’Allah (ﷺ) tuait son peuple avec les épées. Soudain, un homme l’a appelée en disant : ‘Où est untel ?’ Elle a dit : ‘C’est moi.’ J’ai demandé : ‘Qu’est-ce qui t’arrive ?’ Elle a répondu : ‘J’ai fait quelque chose de nouveau.’ Puis l'homme l'a emmenée et lui a tranché la tête. Je n'oublierai jamais qu'elle riait aux éclats, même si elle savait qu'elle allait être tuée."}}{{Quote|{{Abudawud|38|4390}}|Rapporté par Atiyyah al-Qurazi : "J’étais parmi les captifs des Banu Qurayza. Ils (les compagnons) nous ont examinés, et ceux qui avaient commencé à avoir des poils (pubis) ont été tués, et ceux qui n’en avaient pas non pas été tués. J’étais parmi ceux qui n’avaient pas de poils pubiens."}}{{Quote|{{Ibn Majah|20|3|20|2541}}|Il a été rapporté qu’Abd al-Malik ibn Omar a dit : "J’ai entendu Atiyyah al-Qurazi dire : Nous avons été présentés au Messager d’Allah (ﷺ) le Jour de Qurayza. Ceux dont les poils pubiens avaient poussé ont été tués, et ceux dont les poils pubiens n’avaient pas encore poussé ont été relâchés. J’étais de ceux dont les poils pubiens n’avaient pas encore poussé, alors on m’a laissé partir."}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<br />
<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=588}}<br>Voir également Ishaq:464|Selon Ibn Ishaq : Ensuite, on les fit descendre, et le Messager de Dieu les emprisonna dans la demeure de la fille d'al-Harith, une femme de la tribu des Banu al-Najjar. Le Messager de Dieu est sorti sur la place du marché de Médine (qui est toujours son marché aujourd'hui) et a fait creuser des tranchées ; puis il les a appelés et les a décapités dans ces tranchées. Ils ont été amenés à lui en groupes. Parmi eux se trouvaient l'ennemi de Dieu, Huyayy ibn Akhtab, et Ka'b ibn Asad, le chef de la tribu. Ils étaient au nombre de 600 ou 700 – la plus grande estimation dit qu'ils étaient entre 800 et 900. Alors qu'ils étaient emmenés en groupes auprès du Messager de Dieu, ils ont dit à Ka'b ibn Asad : "Ka'b, que penses-tu qu'il va nous arriver ?" Ka'b répondit : "À chaque fois vous ne comprenez pas. Ne voyez-vous pas que l'appelant ne libère personne et que ceux d'entre vous qui sont emmenés ne reviennent pas ? Par Dieu, c'est la mort !" L'affaire a continué jusqu'à ce que le Messager de Dieu en ait fini avec eux.}}{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=466}}<BR>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=244}}<br />
|Ensuite, le Messager de Dieu (ﷺ) a réparti les biens, les épouses et les enfants des Banu Qurayza parmi les musulmans, et il a annoncé ce jour-là les parts des chevaux et des hommes, et a prélevé le cinquième. Un cavalier a reçu trois parts, deux pour le cheval et une pour son cavalier. Un homme sans cheval a reçu une part. Le jour des Banu Qurayza, il y avait trente-six chevaux. C'était le premier butin sur lequel des parts ont été distribuées et le cinquième a été prélevé. Les parts ont été faites selon la pratique de l'époque et conformément à ce que le Messager de Dieu (ﷺ) avait fait auparavant, et cette pratique est resté la coutume pour les raids suivants.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=592}}<br />
|Le Messager de Dieu a choisi pour lui-même parmi leurs femmes Rayhanah bint 'Amr ibn Khunafah, une femme de la tribu des Banu 'Amr ibn Qurayza, et elle a demeuré sa concubine jusqu’à ce que le Messager de Dieu meure, alors qu’elle était toujours en sa possession. Le Messager de Dieu lui a proposé de l'épouser et de l’affranchir, mais elle a dit : "Ô Messager de Dieu, laisse-moi plutôt en ta possession [en tant que concubine], car cela est plus facile pour moi et pour toi." Il en a été ainsi. Lorsque le Messager de Dieu l’a capturée, elle s’est montrée réticente à l'égard de l'islam et a insisté sur le judaïsme. Alors le Messager de Dieu l’a rejetée, et il a été attristé à cause d'elle. Ensuite, alors qu'il était avec ses compagnons, il entendit le bruit de chaussures derrière lui et dit : "Cela doit être Tha'labah ibn Sa'yah qui vient me donner des nouvelles de l'acceptation de l'islam de Rayhanah." Il est venu à lui et a dit : "Ô Messager de Dieu, Rayhanah est devenue musulmane" – et cela a donné de la joie au Messager de Dieu.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=591-592}}|Ensuite, le Messager de Dieu a envoyé Sa'd ibn Zayd al-Ansari (un membre des Banu 'Abd al-Ashhal) avec certains des captifs des Banu Qurayza vers le Najd, et en échange d'eux, il a acheté des chevaux et des armes.}}<br />
<br />
==Savants==<br />
{{Quote|Muir, Sir William. ''The Life of Mahomet''. vol. III (pp. 276-279).|Les hommes et les femmes ont été parqués séparément dans des enclos pour la nuit... [ils] ont passé la nuit en prière, récitant des passages de leurs écritures et s'encourageant mutuellement dans la constance. Pendant la nuit, des tombes ou des tranchées... ont été creusées sur la place du marché. ... lorsque celles-ci furent prêtes le matin, Muhammad, lui-même spectateur de la tragédie, a ordonné que les captifs soient amenés par groupes de cinq ou six à la fois. Chaque groupe a été contraint de s'asseoir au bord de la tranchée destinée à sa tombe, et de là, y ont été décapités. <b>Groupe après groupe, ils ont ainsi été menés, et massacrés de sang-froid, jusqu'à ce qu’ils soient tous tués.</b>... Pour Zoheir, un Juif âgé, qui avait sauvé certains de ses alliés des Banu Aws... Sabit est intervenu et a obtenu un pardon.... "Mais que sont devenus tous nos chefs - de Kab, de Huwey, d'Ozzal, le fils de Samuel ?" a demandé le vieil homme.... Il a reçu à chaque demande la même réponse ; ils avaient tous déjà été tués - "Alors à quoi me sert la vie désormais ? Ne me laisse pas entre les mains de cet homme sanguinaire qui a tué ceux qui m'étaient chers de sang-froid - Mais tue-moi aussi, je t'en supplie. Prends cette épée, elle est tranchante ; frappe haut et fort." Sabit a refusé et l’a remis à un autre, qui, sous les ordres d'Ali, a décapité le vieil homme.<br><br />
Ayant assouvi sa vengeance et inondé la place du marché du sang de huit cents victimes, et ayant donné l'ordre que la terre soit nivelée sur leurs restes, Muhammad est revenu de l’horrible spectacle pour se réconforter avec les charmes de Rayhanah, dont le mari et tous les hommes de sa famille venaient de périr dans le massacre. Il l'invita à être sa femme, mais elle déclina, et choisit de rester (car, en effet, ayant refusé le mariage, elle n'avait pas d'autre alternative) son esclave ou sa concubine. Elle déclina également l'invitation à la conversion et a continué dans la foi juive. On dit cependant qu'elle a embrassé plus tard l'islam.}}<br />
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==See Also==<br />
{{Hub4|Banu Qurayza|Banu Qurayza}}<br />
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[[Category:QHS]]<br />
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[[Category:Muhammad]]<br />
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[[Category:People of the Book]]<br />
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[[Category:Sacred history]]<br />
[[Category:Islamic History]]<br />
[[Category:Antisemitism]]<br />
[[Category:Jewish tradition]]<br />
[[ar:القرآن_والحديث_والعلماء:_بنو_قريظة]]</div>SOShttps://wikiislamica.net/index.php?title=Coran,_hadith_et_savants_:_Les_Banu_Qurayza&diff=137925Coran, hadith et savants : Les Banu Qurayza2024-02-16T23:58:20Z<p>SOS: </p>
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<div>{{QualityScore|Lead=4|Structure=2|Content=2|Language=4|References=2}}La tribu juive des Banu Qurayza était l’une des trois tribus juives, avec les Banu Nadir et les Banu Qaynuqa, mentionnées par la [[Sirat Rasul Allah|Sira]] (biographie), comme étant présentes dans et autour de Médine au moment de l’arrivée du prophète. La tribu a refusé de se convertir à l’islam et s’est finalement alliée avec les Mecquois païens contre Muhammad et les musulmans, malgré un serment antérieur avec Muhammad de ne pas attaquer les musulmans. Pour cette trahison, sur l’ordre d’[[Allah (God)|Allah]] au moyen de ses anges, tous les hommes adultes de la tribu ont été décapités et les femmes et les enfants vendus en esclavage. Pour plus d’informations, voir [[Le Massacre des Banu Qurayza]].<br />
==Hadiths==<br />
{{Quote|{{Muslim|26|5557}}|<i>Abu as-Sa’ib, l’esclave affranchi de Hisham b. Zuhra, a déclaré qu’il a rendu visite à Abu Sa’id al-Khudri chez lui, (et a poursuivi) en disant : Je l’ai trouvé en train de dire sa prière, alors je me suis assis en attendant qu’il la termine quand j’ai entendu de l’agitation dans les faisceaux (de bois) gisant dans un coin de la maison. J’ai regardé en direction du bruit et j’ai trouvé un serpent. J’ai bondi pour le tuer, mais il (Abu Sa’id al-Khudri) a fait un geste pour que je m’assoie. Alors, je me suis assis et pendant qu’il finissait (la prière), il a montré une pièce de la maison et a dit : "Vois-tu cette pièce ?" J’ai dit : "Oui." Il a dit : Il y avait un jeune homme parmi nous qui venait de se marier. Nous sommes allés avec le Messager d’Allah (ﷺ) (pour participer à la bataille) de la Tranchée quand un jeune homme à la mi-journée avait l’habitude de demander la permission au Messager d’Allah (ﷺ) pour retourner dans sa famille. Un jour, il lui a demandé la permission et le Messager d’Allah (ﷺ) (après la lui avoir accordée) lui a dit : "Emporte tes armes avec toi car je crains que la tribu des Qurayza (te nuise)." L’homme emporta les armes, puis revint et trouva sa femme se tenant entre les deux portes. Il se pencha vers elle, frappé de jalousie, et s’élança dans sa direction pour la poignarder avec une lance. Elle dit : "Eloigne ta lance et entre dans la maison jusqu’à ce que tu voies ce qui m’a fait sortir." Il entra et trouva un énorme serpent enroulé sur la literie. Il s’élança avec la lance et le transperça, puis sortit après l’avoir accroché dans la maison, mais le serpent frémit et l’attaqua, et personne ne sut lequel d’entre eux mourut le premier, le serpent ou le jeune homme. Nous sommes allés voir l’Apôtre d’Allah (ﷺ) pour lui en faire mention et avons dit : "Supplie Allah pour que cet (homme) puisse être ramené à la vie." Dès lors, il dit : "Demandez pardon pour votre compagnon, puis ajouta : il y a à Médine des djinns qui ont accepté l’Islam, donc quand vous voyez l’un d’eux, prononcez-lui un avertissement pendant trois jours, et s’il apparait devant vous après cela, alors tuez-le car c’est un diable."</i>}}{{Quote|{{Bukhari|5|57|66}} et {{Muslim|31|5940}}|<i>Rapporté par Abd Allah ibn az-Zubayr : Au cours de la bataille d’Al-Ahzab, Omar ibn Abi Salama et moi étions restés à l’arrière avec les femmes. Regardez ! J’ai vu (mon père) Az-Zubair monter à cheval et faire deux ou trois fois des allées et venues vers les Banu Qurayza. Alors, quand je suis revenu, j’ai dit : "Ô mon père ! T’ai-je vu faire des allées et venues vers les Banu Qurayza ?" Il a répondu : "M’as-tu vraiment vu, ô mon fils ?" J’ai dit : "Oui." Il a dit : "Le Messager d’Allah (ﷺ) a dit : « Qui veut aller chez les Banu Qurayza et m’apporter de leurs nouvelles ? » J’y suis donc allé, et quand je suis revenu, l’Apôtre d’Allah a mentionné pour moi ses deux parents en disant : "Que mon père et ma mère soient sacrifiés pour toi."</br><br><br />
Abd Allah ibn az-Zubayr a rapporté le jour de la bataille de la Tranchée : Omar ibn Abi Salama et moi étions avec des femmes dans le fort de Hassan (ibn Thabit). À un moment donné, il s’est penché vers moi et j’ai jeté un coup d’œil puis, à un autre moment, je me suis penché vers lui et il regardait et j’ai reconnu mon père alors qu’il montait sur son cheval avec ses armes vers la tribu des Qurayza. Abdullah ibn Urwa a rapporté d’Abd Allah ibn az-Zubayr : J’ai parlé de cela à mon père, après quoi il a dit : "Mon fils, m’as-tu vu (à cette occasion) ?" Il a dit : "Oui." Ensuite, il a dit : "Par Allah, le Messager d’Allah (ﷺ) s’est adressé à moi en disant : « Je sacrifierais pour toi mon père et ma mère. »"</i>}}{{Quote|{{Bukhari|4|52|68}}, {{bukhari|5|59|443}}, et {{Muslim|19|4370}}<br />
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|<i>Rapporté par Aicha : Quand le Messager d’Allah (ﷺ) est revenu le jour (de la bataille) d’Al-Khandaq (c.-à-d. la Tranchée), il déposa ses armes et prit un bain. Alors Gabriel, dont la tête était couverte de poussière, est venu à lui en disant : "Tu as déposé tes armes ! Par Allah, je n’ai pas encore déposé mes armes." Le Messager d’Allah (ﷺ) a dit : "Où (aller maintenant) ?" Gabriel a dit : "Par-là," en pointant vers la tribu des Banu Qurayza. Alors le Messager d’Allah (ﷺ) est parti vers eux.</br><br>Rapporté par Aicha : Lorsque le Prophète (ﷺ) est revenu d’Al-Khandaq (c.-à-d. la Tranchée) et a déposé ses armes et pris un bain, Gabriel est venu et a dit (au Prophète (ﷺ)) : "As-tu déposé tes armes ? Par Allah, nous, les anges, ne les avons pas encore déposées. Alors va à leur rencontre." Le Prophète (ﷺ) a dit, "Où aller ?" Gabriel a dit : "De ce côté", en pointant vers les Banu Qurayza. Ainsi, le Prophète (ﷺ) est parti vers eux.</br><br />
<br>Il a été rapporté sous l'autorité d'Aicha qui a dit : Sa’d a été blessé le jour de la bataille du Fossé. Un homme des Quraych appelé Ibn al-Araqah lui a tiré une flèche qui a transpercé l’artère au milieu de son avant-bras. Le Messager d’Allah (ﷺ) lui dressa une tente dans la mosquée et s’enquerra auprès de lui étant à proximité. Quand il est revenu du Fossé et a déposé ses armes et pris un bain, l’ange Gabriel lui est apparu et il enlevait la poussière de ses cheveux (comme s’il venait de rentrer de la bataille). Ce dernier a dit : "Tu as déposé les armes. Par Dieu, nous ne les avons pas (encore) déposées. Alors marche contre eux." Le Messager d’Allah (ﷺ) a demandé : "Vers où ?" Il a pointé vers les Banu Qurayza. Le Messager d’Allah (que la paix soit sur lui) les a alors combattus. Ils se sont rendus sur ordre du Messager d’Allah (ﷺ), mais il renvoya la décision à leur sujet à Sa’d qui dit : "Je décide que ceux d’entre eux qui peuvent se battre soient tués, leurs femmes et leurs enfants faits prisonniers et leurs biens distribués (parmi les musulmans)."</br>}}{{Quote|{{bukhari|5|59|444}}|<i>Rapporté par Anas : C’est comme si je regardais en ce moment la poussière qui brille se soulever dans la rue des Banu Ghanm (à Médine) à cause de la marche du régiment de Gabriel lorsque le Messager d’Allah (ﷺ) est parti vers les Banu Qurayza (pour les attaquer).</i><br />
}}{{Quote|{{bukhari|2|14|68}}|<i>Rapporté par Anas ibn Malik : Le Messager d’Allah (ﷺ) a fait la prière de fajr pendant qu’il faisait encore nuit, puis il est monté à cheval et a dit, "Allah Akbar ! Khaybar est en ruine. Lorsque nous nous approchons d’une nation, le plus malheureux est le matin de ceux qui ont été avertis." Les gens sont sortis dans les rues en disant : "Muhammad et son armée." Le Messager d’Allah (ﷺ) les a vaincus par la force et leurs guerriers ont été tués ; les enfants et les femmes ont été emmenés comme captifs. Safiya a été prise par Dihyah al-Kalbi et, par la suite, elle a appartenu à l’Apôtre d’Allah qui l’a épousée et son mahr était sa manumission. Abd al-Aziz a dit à Thabit : Ô Abu Thabit, est-ce toi qui a interrogé Anas sur sa dot ? Thabit a répondu qu’il lui a donné comme dot sa propre personne. Abd al-Aziz a souri.</i>}}{{Quote|{{bukhari|1|8|367}}|<i>Rapporté par Abdul Aziz : Anas a dit : Quand le Messager d’Allah (ﷺ) a envahi Khaybar, nous y avons fait la prière de fajr (tôt le matin) alors qu’il faisait encore nuit. Le Prophète (ﷺ) est monté à cheval ainsi qu’Abu Talha et je chevauchais derrière Abu Talha. Le Prophète (ﷺ) a traversé rapidement les ruelles de Khaybar et mon genou a touché la cuisse du Prophète (ﷺ). Il l’a découverte et j’ai vu la blancheur de celle-ci. Quand il est entré dans la ville, il a dit : Allah Akbar ! Khaybar est en ruine. Chaque fois que nous nous approchons d’une nation (hostile) (pour combattre), alors mauvais est le matin pour ceux qui ont été avertis. Il a répété cela trois fois. Les gens sont sortis pour vaquer à leurs occupations et certains d’entre eux ont dit : "Muhammad (est venu)", (certains de nos compagnons ont ajouté : "avec son armée"). Nous avons conquis Khaybar, fait des prisonniers, et le butin a été rassemblé. Dihya est venu et a dit : Ô Prophète d’Allah ! Donne-moi une esclave parmi les captives. Le Prophète a dit : Va et prends n’importe quelle esclave. Il a pris Safiya bint Houyay. Un homme est venu au Prophète (ﷺ) et a dit : "Ô Messager d’Allah (ﷺ) ! Tu as donné Safiya bint Houyay à Dihya alors qu’elle est la maîtresse en chef des tribus Qurayza et an-Nadir et qu’elle ne convient qu’à toi." Le Prophète (ﷺ) a alors dit : "faite-le venir avec elle." Dihya est donc venu avec elle et quand le Prophète (ﷺ) l’a vue, il a dit à Dihya : "Prends tout autre esclave parmi les captives sauf elle." Anas a ajouté : "Le Prophète (ﷺ) l’a ensuite affranchie et l’a épousée." Thabit a demandé à Anas : "Ô Abu Hamza ! Qu’est-ce que le Prophète (ﷺ) a payé (comme mahr) pour elle ?" Il a dit : "Elle-même était son mahr, car il l’a affranchie et épousée." Anas a ajouté : "En chemin, Umm Sulaym l’a habillée pour le mariage (cérémonie) et le soir, elle l’a envoyée comme épouse au Prophète (ﷺ). Le Prophète (ﷺ) était donc un époux et a dit : "Celui qui a quelque chose (nourriture) devrait l’apporter." Il a étendu une feuille de cuir (pour la nourriture) et certains ont apporté des dattes et d’autres du beurre de cuisson. (Je pense qu’il (Anas) a mentionné As-Sawaq). Ils ont alors préparé un plat de hays (un type de nourriture). Et c’était le walima (le banquet de mariage) du Messager d’Allah (ﷺ)."</i>}}{{Quote|{{bukhari|5|59|445}} et {{muslim|19|4374}}|<i>Rapporté par ibn Omar : Le jour d’Al-Ahzab (c.-à-d. les Coalisés), le Prophète (ﷺ) a dit : "Aucun d’entre vous ne devrait faire la prière de Asr, sauf chez les Banu Qurayza." La prière de Asr est devenue obligatoire pour certains d’entre eux en cours de route. Certains ont dit : "Nous ne prierons pas jusqu’à ce que nous atteignions le lieu des Banu Qurayza" alors que d’autres ont dit : "Non, nous prierons à cet endroit, car le Prophète (ﷺ) n’a pas voulu nous dire cela." Plus tard, cela a été mentionné au Prophète (ﷺ) et il n’a réprimandé aucun des deux groupes.<br><br />
<br>Il a été rapporté sur l’autorité d’Abdullah qui a dit : "Le jour où il est revenu de la bataille d’Ahzab, le Messager d’Allah (ﷺ) nous a annoncé que personne ne dirait sa prière de Zuhr sauf dans les quartiers des Banu Qurayza. Certains, qui craignaient que le temps de la prière expire, ont récité leur prière avant d’atteindre la rue des Banu Qurayza. Les autres ont dit : Nous ne ferons notre prière que là où le Messager d’Allah (ﷺ) nous a ordonné de la faire même si le temps a expiré. Quand il a appris la différence de point de vue des deux groupes, le Messager d’Allah (que la paix soit sur lui) n’a blâmé aucun d’entre eux."</i>}}{{Quote|{{bukhari|4|52|280}}, {{bukhari|5|58|148}}, {{Bukhari|8|74|278}}, {{muslim|19|4368}}, et {{muslim|19|4369}}|Rapporté par Abu Saʿid al-Khudri : "Lorsque la tribu des Banu Qurayza était prête à accepter le jugement de Sa’d, le Messager d’Allah (ﷺ) le fit appeler alors que celui-ci était tout proche. Sa’d est arrivé, monté sur un âne et quand il s’est approché, le Messager d’Allah (ﷺ) a dit (aux Ansars) : Levez-vous pour votre chef. Puis Sa’d vint et s’assit à côté du Messager d’Allah (ﷺ) qui lui a dit : Ces gens sont prêts à accepter ton jugement. Sa’d répondit : Je prononce comme jugement que leurs guerriers doivent être tués et que leurs enfants et leurs femmes doivent être faits prisonniers. Le Prophète (ﷺ) fit alors cette remarque : "Ô Sa’d ! Tu as jugé parmi eux avec (ou de manière similaire) le jugement du Roi Allah."<br />
<br><br />
Rapporté par Abu Saʿid al-Khudri : "Certaines personnes (c.-à-d. les Juifs des Banu Qurayza) ont décidé d’accepter le verdict de Sa'd ibn Mu'adh alors le Prophète fit qu’on aille le chercher (ﷺ) (c.-à-d. Sa'd ibn Mu'adh). Il est venu monté sur un âne, et quand il s’est approché de la mosquée, le Prophète (ﷺ) a dit : Levez-vous pour le meilleur parmi vous, ou a dit, levez-vous pour votre chef. Puis le Prophète (ﷺ) a dit : "Ô Sa’d ! Ces gens ont accepté de recevoir ton verdict. Sa’d a dit : Je juge que leurs guerriers doivent être tués et que leurs enfants et leurs femmes doivent être pris comme captifs. Le Prophète a dit : Tu as rendu un jugement similaire au Jugement d’Allah (ou le jugement du Roi)."<br />
<br></br><br />
Rapporté par Abu Saʿid : "Les gens de (la tribu des) Qurayza ont décidé d’accepter le verdict de Sa’d. Le Prophète (ﷺ) le fit appeler et il est venu. Le Prophète (ﷺ) a dit (à ces gens) : Levez-vous pour votre chef ou le meilleur parmi vous ! Sa’d était assis à côté du Prophète (ﷺ) et le Prophète (ﷺ) lui a dit : Ces gens ont accepté ton verdict. Sa’d a répondu : Je donne donc mon jugement que leurs guerriers soient tués et leurs femmes et leurs enfants soient emmenés en captivité. Le Prophète (ﷺ) a dit : Tu as jugé selon le jugement du Roi (Allah). Abu Abdullah a dit : Certains de mes compagnons m'ont rapporté d'Abu al-Walid, ce qu’Abu Sa'd a dit jusqu'à parvenir à ton jugement."<br />
<br></br><br />
Il a été rapporté sur l’autorité d’Abu Saʿid al-Khudri qui a dit : "Les gens des Qurayza se sont rendus en acceptant la décision de Sa'd ibn Mu'adh à leur sujet. En conséquence, le Messager d’Allah (ﷺ) a envoyé chercher Sa’d qui est venu à lui sur un âne. Quand il s’approcha de la mosquée, le Messager d’Allah (ﷺ) dit aux Ansars : Levez-vous pour recevoir votre chef de clan. Puis il a dit (à Sa’d) : Ces gens se sont rendus en acceptant ta décision. Il (Sa’d) a dit : Vous tuerez leurs combattants et capturerez leurs femmes et leurs enfants. (En entendant cela), le Prophète (que la paix soit sur lui) dit : Tu as jugé par le commandement de Dieu. Le narrateur aurait dit : Peut-être qu’il a dit : Tu as jugé par la décision d’un roi. Ibn Muthanna (dans sa version de la tradition) n’a pas mentionné les mots alternatifs."<br></br>Par la même chaîne de transmetteurs, Shu’ba a raconté la même tradition dans laquelle il dit que le Messager d’Allah (ﷺ) a dit (à Sa’d) : Tu as jugé selon le commandement de Dieu. Et une fois il a dit : Tu as jugé par le jugement d’un roi.}}{{Quote|{{bukhari|5|59|362}} et {{muslim|19|4364}}|Rapporté par ibn Omar : Les Banu Nadir et les Banu Qurayza se sont battus (contre le Prophète (ﷺ) violant leur traité de paix), alors le Prophète a exilé les Banu Nadir et a permis aux Banu Qurayza de rester chez eux (à Médine) en ne leur prenant rien jusqu’à ce qu’ils se battent à nouveau contre le Prophète (ﷺ). Il a ensuite tué leurs hommes et distribué leurs femmes, enfants et biens parmi les musulmans, mais certains d’entre eux sont venus voir le Prophète (ﷺ) qui leur a accordé la sécurité, et ils ont embrassé l’Islam. Il a exilé tous les Juifs de Médine. Il s’agissait des Juifs des Banu Qaynuqa, la tribu d’Abdullah ibn Salam, les Juifs des Banu Haritha et tous les autres Juifs de Médine.<br />
<br><br />
Il a été rapporté sur l’autorité d’ibn Omar que les Juifs des Banu Nadir et des Banu Qurayza ont combattu contre le Messager d’Allah (ﷺ) qui a expulsé les Banu Nadir, et a permis aux Qurayza de rester en leur accordant la faveur jusqu’à ce qu’ils aient eux aussi combattu contre lui. Puis, il a tué leurs hommes, et a distribué leurs femmes, leurs enfants et leurs biens parmi les musulmans, sauf que certains d’entre eux, en rejoignant le Messager d’Allah (ﷺ) et en embrassant l’Islam, ont été épargnés. Le Messager d'Allah (ﷺ) a chassé tous les Juifs de Médine, y compris les Banu Qaynuqa, qui étaient les partisans d'Abdullah ibn Salam, les Juifs des Banu Haritha, ainsi que tous les Juifs de Médine.}}{{Quote|{{Abudawud|14|2665}}|Rapporté par Aicha, la Umm al-Mu’minîn : "Aucune femme des Banu Qurayza n’a été tuée à l’exception d’une femme qui était avec moi. Elle racontait des histoires en riant de bon cœur, alors que le Messager d’Allah (ﷺ) tuait son peuple avec les épées. Soudain, un homme l’a appelée en disant : ‘Où est untel ?’ Elle a dit : ‘C’est moi.’ J’ai demandé : ‘Qu’est-ce qui t’arrive ?’ Elle a répondu : ‘J’ai fait quelque chose de nouveau.’ Puis l'homme l'a emmenée et lui a tranché la tête. Je n'oublierai jamais qu'elle riait aux éclats, même si elle savait qu'elle allait être tuée."}}{{Quote|{{Abudawud|38|4390}}|Rapporté par Atiyyah al-Qurazi : "J’étais parmi les captifs des Banu Qurayza. Ils (les compagnons) nous ont examinés, et ceux qui avaient commencé à avoir des poils (pubis) ont été tués, et ceux qui n’en avaient pas non pas été tués. J’étais parmi ceux qui n’avaient pas de poils pubiens."}}{{Quote|{{Ibn Majah|20|3|20|2541}}|Il a été rapporté qu’Abd al-Malik ibn Omar a dit : "J’ai entendu Atiyyah al-Qurazi dire : Nous avons été présentés au Messager d’Allah (ﷺ) le Jour de Qurayza. Ceux dont les poils pubiens avaient poussé ont été tués, et ceux dont les poils pubiens n’avaient pas encore poussé ont été relâchés. J’étais de ceux dont les poils pubiens n’avaient pas encore poussé, alors on m’a laissé partir."}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<br />
<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=588}}<br>Voir également Ishaq:464|Selon Ibn Ishaq : Ensuite, on les fit descendre, et le Messager de Dieu les emprisonna dans la demeure de la fille d'al-Harith, une femme de la tribu des Banu al-Najjar. Le Messager de Dieu est sorti sur la place du marché de Médine (qui est toujours son marché aujourd'hui) et a fait creuser des tranchées ; puis il les a appelés et les a décapités dans ces tranchées. Ils ont été amenés à lui en groupes. Parmi eux se trouvaient l'ennemi de Dieu, Huyayy ibn Akhtab, et Ka'b ibn Asad, le chef de la tribu. Ils étaient au nombre de 600 ou 700 – la plus grande estimation dit qu'ils étaient entre 800 et 900. Alors qu'ils étaient emmenés en groupes auprès du Messager de Dieu, ils ont dit à Ka'b ibn Asad : "Ka'b, que penses-tu qu'il va nous arriver ?" Ka'b répondit : "À chaque fois vous ne comprenez pas. Ne voyez-vous pas que l'appelant ne libère personne et que ceux d'entre vous qui sont emmenés ne reviennent pas ? Par Dieu, c'est la mort !" L'affaire a continué jusqu'à ce que le Messager de Dieu en ait fini avec eux.}}{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=466}}<BR>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=244}}<br />
|Ensuite, le Messager de Dieu (ﷺ) a réparti les biens, les épouses et les enfants des Banu Qurayza parmi les musulmans, et il a annoncé ce jour-là les parts des chevaux et des hommes, et a prélevé le cinquième. Un cavalier a reçu trois parts, deux pour le cheval et une pour son cavalier. Un homme sans cheval a reçu une part. Le jour des Banu Qurayza, il y avait trente-six chevaux. C'était le premier butin sur lequel des parts ont été distribuées et le cinquième a été prélevé. Les parts ont été faites selon la pratique de l'époque et conformément à ce que le Messager de Dieu (ﷺ) avait fait auparavant, et cette pratique est resté la coutume pour les raids suivants.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=592}}<br />
|Le Messager de Dieu a choisi pour lui-même parmi leurs femmes Rayhanah bint 'Amr ibn Khunafah, une femme de la tribu des Banu 'Amr ibn Qurayza, et elle a demeuré sa concubine jusqu’à ce que le Messager de Dieu meure, alors qu’elle était toujours en sa possession. Le Messager de Dieu lui a proposé de l'épouser et de l’affranchir, mais elle a dit : "Ô Messager de Dieu, laisse-moi plutôt en ta possession [en tant que concubine], car cela est plus facile pour moi et pour toi." Il en a été ainsi. Lorsque le Messager de Dieu l’a capturée, elle s’est montrée réticente à l'égard de l'islam et a insisté sur le judaïsme. Alors le Messager de Dieu l’a rejetée, et il a été attristé à cause d'elle. Ensuite, alors qu'il était avec ses compagnons, il entendit le bruit de chaussures derrière lui et dit : "Cela doit être Tha'labah ibn Sa'yah qui vient me donner des nouvelles de l'acceptation de l'islam de Rayhanah." Il est venu à lui et a dit : "Ô Messager de Dieu, Rayhanah est devenue musulmane" – et cela a donné de la joie au Messager de Dieu.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=591-592}}|Ensuite, le Messager de Dieu a envoyé Sa'd ibn Zayd al-Ansari (un membre des Banu 'Abd al-Ashhal) avec certains des captifs des Banu Qurayza vers le Najd, et en échange d'eux, il a acheté des chevaux et des armes.}}<br />
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==Scholars==<br />
{{Quote|Muir, Sir William. ''The Life of Mahomet''. vol. III (pp. 276-279).|Les hommes et les femmes ont été parqués séparément dans des enclos pour la nuit... [ils] ont passé la nuit en prière, récitant des passages de leurs écritures et s'encourageant mutuellement dans la constance. Pendant la nuit, des tombes ou des tranchées... ont été creusées sur la place du marché. ... lorsque celles-ci furent prêtes le matin, Muhammad, lui-même spectateur de la tragédie, a ordonné que les captifs soient amenés par groupes de cinq ou six à la fois. Chaque groupe a été contraint de s'asseoir au bord de la tranchée destinée à sa tombe, et de là, y ont été décapités. <b>Groupe après groupe, ils ont ainsi été menés, et massacrés de sang-froid, jusqu'à ce qu’ils soient tous tués.</b>... Pour Zoheir, un Juif âgé, qui avait sauvé certains de ses alliés des Banu Aws... Sabit est intervenu et a obtenu un pardon.... "Mais que sont devenus tous nos chefs - de Kab, de Huwey, d'Ozzal, le fils de Samuel ?" a demandé le vieil homme.... Il a reçu à chaque demande la même réponse ; ils avaient tous déjà été tués - "Alors à quoi me sert la vie désormais ? Ne me laisse pas entre les mains de cet homme sanguinaire qui a tué ceux qui m'étaient chers de sang-froid - Mais tue-moi aussi, je t'en supplie. Prends cette épée, elle est tranchante ; frappe haut et fort." Sabit a refusé et l’a remis à un autre, qui, sous les ordres d'Ali, a décapité le vieil homme.<br><br />
Ayant assouvi sa vengeance et inondé la place du marché du sang de huit cents victimes, et ayant donné l'ordre que la terre soit nivelée sur leurs restes, Muhammad est revenu de l’horrible spectacle pour se réconforter avec les charmes de Rayhanah, dont le mari et tous les hommes de sa famille venaient de périr dans le massacre. Il l'invita à être sa femme, mais elle déclina, et choisit de rester (car, en effet, ayant refusé le mariage, elle n'avait pas d'autre alternative) son esclave ou sa concubine. Elle déclina également l'invitation à la conversion et a continué dans la foi juive. On dit cependant qu'elle a embrassé plus tard l'islam.}}<br />
==See Also==<br />
{{Hub4|Banu Qurayza|Banu Qurayza}}<br />
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[[Category:QHS]]<br />
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[[Category:Muhammad]]<br />
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[[Category:People of the Book]]<br />
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[[Category:Sacred history]]<br />
[[Category:Islamic History]]<br />
[[Category:Antisemitism]]<br />
[[Category:Jewish tradition]]<br />
[[ar:القرآن_والحديث_والعلماء:_بنو_قريظة]]</div>SOShttps://wikiislamica.net/index.php?title=Coran,_hadith_et_savants_:_Les_Banu_Qurayza&diff=137924Coran, hadith et savants : Les Banu Qurayza2024-02-16T23:25:17Z<p>SOS: </p>
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<div>{{QualityScore|Lead=4|Structure=2|Content=2|Language=4|References=2}}La tribu juive des Banu Qurayza était l’une des trois tribus juives, avec les Banu Nadir et les Banu Qaynuqa, mentionnées par la [[Sirat Rasul Allah|Sira]] (biographie), comme étant présentes dans et autour de Médine au moment de l’arrivée du prophète. La tribu a refusé de se convertir à l’islam et s’est finalement alliée avec les Mecquois païens contre Muhammad et les musulmans, malgré un serment antérieur avec Muhammad de ne pas attaquer les musulmans. Pour cette trahison, sur l’ordre d’[[Allah (God)|Allah]] au moyen de ses anges, tous les hommes adultes de la tribu ont été décapités et les femmes et les enfants vendus en esclavage. Pour plus d’informations, voir [[Le Massacre des Banu Qurayza]].<br />
==Hadiths==<br />
{{Quote|{{Muslim|26|5557}}|<i>Abu as-Sa’ib, l’esclave affranchi de Hisham b. Zuhra, a déclaré qu’il a rendu visite à Abu Sa’id al-Khudri chez lui, (et a poursuivi) en disant : Je l’ai trouvé en train de dire sa prière, alors je me suis assis en attendant qu’il la termine quand j’ai entendu de l’agitation dans les faisceaux (de bois) gisant dans un coin de la maison. J’ai regardé en direction du bruit et j’ai trouvé un serpent. J’ai bondi pour le tuer, mais il (Abu Sa’id al-Khudri) a fait un geste pour que je m’assoie. Alors, je me suis assis et pendant qu’il finissait (la prière), il a montré une pièce de la maison et a dit : "Vois-tu cette pièce ?" J’ai dit : "Oui." Il a dit : Il y avait un jeune homme parmi nous qui venait de se marier. Nous sommes allés avec le Messager d’Allah (ﷺ) (pour participer à la bataille) de la Tranchée quand un jeune homme à la mi-journée avait l’habitude de demander la permission au Messager d’Allah (ﷺ) pour retourner dans sa famille. Un jour, il lui a demandé la permission et le Messager d’Allah (ﷺ) (après la lui avoir accordée) lui a dit : "Emporte tes armes avec toi car je crains que la tribu des Qurayza (te nuise)." L’homme emporta les armes, puis revint et trouva sa femme se tenant entre les deux portes. Il se pencha vers elle, frappé de jalousie, et s’élança dans sa direction pour la poignarder avec une lance. Elle dit : "Eloigne ta lance et entre dans la maison jusqu’à ce que tu voies ce qui m’a fait sortir." Il entra et trouva un énorme serpent enroulé sur la literie. Il s’élança avec la lance et le transperça, puis sortit après l’avoir accroché dans la maison, mais le serpent frémit et l’attaqua, et personne ne sut lequel d’entre eux mourut le premier, le serpent ou le jeune homme. Nous sommes allés voir l’Apôtre d’Allah (ﷺ) pour lui en faire mention et avons dit : "Supplie Allah pour que cet (homme) puisse être ramené à la vie." Dès lors, il dit : "Demandez pardon pour votre compagnon, puis ajouta : il y a à Médine des djinns qui ont accepté l’Islam, donc quand vous voyez l’un d’eux, prononcez-lui un avertissement pendant trois jours, et s’il apparait devant vous après cela, alors tuez-le car c’est un diable."</i>}}{{Quote|{{Bukhari|5|57|66}} et {{Muslim|31|5940}}|<i>Rapporté par Abd Allah ibn az-Zubayr : Au cours de la bataille d’Al-Ahzab, Omar ibn Abi Salama et moi étions restés à l’arrière avec les femmes. Regardez ! J’ai vu (mon père) Az-Zubair monter à cheval et faire deux ou trois fois des allées et venues vers les Banu Qurayza. Alors, quand je suis revenu, j’ai dit : "Ô mon père ! T’ai-je vu faire des allées et venues vers les Banu Qurayza ?" Il a répondu : "M’as-tu vraiment vu, ô mon fils ?" J’ai dit : "Oui." Il a dit : "Le Messager d’Allah (ﷺ) a dit : « Qui veut aller chez les Banu Qurayza et m’apporter de leurs nouvelles ? » J’y suis donc allé, et quand je suis revenu, l’Apôtre d’Allah a mentionné pour moi ses deux parents en disant : "Que mon père et ma mère soient sacrifiés pour toi."</br><br><br />
Abd Allah ibn az-Zubayr a rapporté le jour de la bataille de la Tranchée : Omar ibn Abi Salama et moi étions avec des femmes dans le fort de Hassan (ibn Thabit). À un moment donné, il s’est penché vers moi et j’ai jeté un coup d’œil puis, à un autre moment, je me suis penché vers lui et il regardait et j’ai reconnu mon père alors qu’il montait sur son cheval avec ses armes vers la tribu des Qurayza. Abdullah ibn Urwa a rapporté d’Abd Allah ibn az-Zubayr : J’ai parlé de cela à mon père, après quoi il a dit : "Mon fils, m’as-tu vu (à cette occasion) ?" Il a dit : "Oui." Ensuite, il a dit : "Par Allah, le Messager d’Allah (ﷺ) s’est adressé à moi en disant : « Je sacrifierais pour toi mon père et ma mère. »"</i>}}{{Quote|{{Bukhari|4|52|68}}, {{bukhari|5|59|443}}, et {{Muslim|19|4370}}<br />
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|<i>Rapporté par Aicha : Quand le Messager d’Allah (ﷺ) est revenu le jour (de la bataille) d’Al-Khandaq (c.-à-d. la Tranchée), il déposa ses armes et prit un bain. Alors Gabriel, dont la tête était couverte de poussière, est venu à lui en disant : "Tu as déposé tes armes ! Par Allah, je n’ai pas encore déposé mes armes." Le Messager d’Allah (ﷺ) a dit : "Où (aller maintenant) ?" Gabriel a dit : "Par-là," en pointant vers la tribu des Banu Qurayza. Alors le Messager d’Allah (ﷺ) est parti vers eux.</br><br>Rapporté par Aicha : Lorsque le Prophète (ﷺ) est revenu d’Al-Khandaq (c.-à-d. la Tranchée) et a déposé ses armes et pris un bain, Gabriel est venu et a dit (au Prophète (ﷺ)) : "As-tu déposé tes armes ? Par Allah, nous, les anges, ne les avons pas encore déposées. Alors va à leur rencontre." Le Prophète (ﷺ) a dit, "Où aller ?" Gabriel a dit : "De ce côté", en pointant vers les Banu Qurayza. Ainsi, le Prophète (ﷺ) est parti vers eux.</br><br />
<br>Il a été rapporté sous l'autorité d'Aicha qui a dit : Sa’d a été blessé le jour de la bataille du Fossé. Un homme des Quraych appelé Ibn al-Araqah lui a tiré une flèche qui a transpercé l’artère au milieu de son avant-bras. Le Messager d’Allah (ﷺ) lui dressa une tente dans la mosquée et s’enquerra auprès de lui étant à proximité. Quand il est revenu du Fossé et a déposé ses armes et pris un bain, l’ange Gabriel lui est apparu et il enlevait la poussière de ses cheveux (comme s’il venait de rentrer de la bataille). Ce dernier a dit : "Tu as déposé les armes. Par Dieu, nous ne les avons pas (encore) déposées. Alors marche contre eux." Le Messager d’Allah (ﷺ) a demandé : "Vers où ?" Il a pointé vers les Banu Qurayza. Le Messager d’Allah (que la paix soit sur lui) les a alors combattus. Ils se sont rendus sur ordre du Messager d’Allah (ﷺ), mais il renvoya la décision à leur sujet à Sa’d qui dit : "Je décide que ceux d’entre eux qui peuvent se battre soient tués, leurs femmes et leurs enfants faits prisonniers et leurs biens distribués (parmi les musulmans)."</br>}}{{Quote|{{bukhari|5|59|444}}|<i>Rapporté par Anas : C’est comme si je regardais en ce moment la poussière qui brille se soulever dans la rue des Banu Ghanm (à Médine) à cause de la marche du régiment de Gabriel lorsque le Messager d’Allah (ﷺ) est parti vers les Banu Qurayza (pour les attaquer).</i><br />
}}{{Quote|{{bukhari|2|14|68}}|<i>Rapporté par Anas ibn Malik : Le Messager d’Allah (ﷺ) a fait la prière de fajr pendant qu’il faisait encore nuit, puis il est monté à cheval et a dit, "Allah Akbar ! Khaybar est en ruine. Lorsque nous nous approchons d’une nation, le plus malheureux est le matin de ceux qui ont été avertis." Les gens sont sortis dans les rues en disant : "Muhammad et son armée." Le Messager d’Allah (ﷺ) les a vaincus par la force et leurs guerriers ont été tués ; les enfants et les femmes ont été emmenés comme captifs. Safiya a été prise par Dihyah al-Kalbi et, par la suite, elle a appartenu à l’Apôtre d’Allah qui l’a épousée et son mahr était sa manumission. Abd al-Aziz a dit à Thabit : Ô Abu Thabit, est-ce toi qui a interrogé Anas sur sa dot ? Thabit a répondu qu’il lui a donné comme dot sa propre personne. Abd al-Aziz a souri.</i>}}{{Quote|{{bukhari|1|8|367}}|<i>Rapporté par Abdul Aziz : Anas a dit : Quand le Messager d’Allah (ﷺ) a envahi Khaybar, nous y avons fait la prière de fajr (tôt le matin) alors qu’il faisait encore nuit. Le Prophète (ﷺ) est monté à cheval ainsi qu’Abu Talha et je chevauchais derrière Abu Talha. Le Prophète (ﷺ) a traversé rapidement les ruelles de Khaybar et mon genou a touché la cuisse du Prophète (ﷺ). Il l’a découverte et j’ai vu la blancheur de celle-ci. Quand il est entré dans la ville, il a dit : Allah Akbar ! Khaybar est en ruine. Chaque fois que nous nous approchons d’une nation (hostile) (pour combattre), alors mauvais est le matin pour ceux qui ont été avertis. Il a répété cela trois fois. Les gens sont sortis pour vaquer à leurs occupations et certains d’entre eux ont dit : "Muhammad (est venu)", (certains de nos compagnons ont ajouté : "avec son armée"). Nous avons conquis Khaybar, fait des prisonniers, et le butin a été rassemblé. Dihya est venu et a dit : Ô Prophète d’Allah ! Donne-moi une esclave parmi les captives. Le Prophète a dit : Va et prends n’importe quelle esclave. Il a pris Safiya bint Houyay. Un homme est venu au Prophète (ﷺ) et a dit : "Ô Messager d’Allah (ﷺ) ! Tu as donné Safiya bint Houyay à Dihya alors qu’elle est la maîtresse en chef des tribus Qurayza et an-Nadir et qu’elle ne convient qu’à toi." Le Prophète (ﷺ) a alors dit : "faite-le venir avec elle." Dihya est donc venu avec elle et quand le Prophète (ﷺ) l’a vue, il a dit à Dihya : "Prends tout autre esclave parmi les captives sauf elle." Anas a ajouté : "Le Prophète (ﷺ) l’a ensuite affranchie et l’a épousée." Thabit a demandé à Anas : "Ô Abu Hamza ! Qu’est-ce que le Prophète (ﷺ) a payé (comme mahr) pour elle ?" Il a dit : "Elle-même était son mahr, car il l’a affranchie et épousée." Anas a ajouté : "En chemin, Umm Sulaym l’a habillée pour le mariage (cérémonie) et le soir, elle l’a envoyée comme épouse au Prophète (ﷺ). Le Prophète (ﷺ) était donc un époux et a dit : "Celui qui a quelque chose (nourriture) devrait l’apporter." Il a étendu une feuille de cuir (pour la nourriture) et certains ont apporté des dattes et d’autres du beurre de cuisson. (Je pense qu’il (Anas) a mentionné As-Sawaq). Ils ont alors préparé un plat de hays (un type de nourriture). Et c’était le walima (le banquet de mariage) du Messager d’Allah (ﷺ)."</i>}}{{Quote|{{bukhari|5|59|445}} et {{muslim|19|4374}}|<i>Rapporté par ibn Omar : Le jour d’Al-Ahzab (c.-à-d. les Coalisés), le Prophète (ﷺ) a dit : "Aucun d’entre vous ne devrait faire la prière de Asr, sauf chez les Banu Qurayza." La prière de Asr est devenue obligatoire pour certains d’entre eux en cours de route. Certains ont dit : "Nous ne prierons pas jusqu’à ce que nous atteignions le lieu des Banu Qurayza" alors que d’autres ont dit : "Non, nous prierons à cet endroit, car le Prophète (ﷺ) n’a pas voulu nous dire cela." Plus tard, cela a été mentionné au Prophète (ﷺ) et il n’a réprimandé aucun des deux groupes.<br><br />
<br>Il a été rapporté sur l’autorité d’Abdullah qui a dit : "Le jour où il est revenu de la bataille d’Ahzab, le Messager d’Allah (ﷺ) nous a annoncé que personne ne dirait sa prière de Zuhr sauf dans les quartiers des Banu Qurayza. Certains, qui craignaient que le temps de la prière expire, ont récité leur prière avant d’atteindre la rue des Banu Qurayza. Les autres ont dit : Nous ne ferons notre prière que là où le Messager d’Allah (ﷺ) nous a ordonné de la faire même si le temps a expiré. Quand il a appris la différence de point de vue des deux groupes, le Messager d’Allah (que la paix soit sur lui) n’a blâmé aucun d’entre eux."</i>}}{{Quote|{{bukhari|4|52|280}}, {{bukhari|5|58|148}}, {{Bukhari|8|74|278}}, {{muslim|19|4368}}, et {{muslim|19|4369}}|Rapporté par Abu Saʿid al-Khudri : "Lorsque la tribu des Banu Qurayza était prête à accepter le jugement de Sa’d, le Messager d’Allah (ﷺ) le fit appeler alors que celui-ci était tout proche. Sa’d est arrivé, monté sur un âne et quand il s’est approché, le Messager d’Allah (ﷺ) a dit (aux Ansars) : Levez-vous pour votre chef. Puis Sa’d vint et s’assit à côté du Messager d’Allah (ﷺ) qui lui a dit : Ces gens sont prêts à accepter ton jugement. Sa’d répondit : Je prononce comme jugement que leurs guerriers doivent être tués et que leurs enfants et leurs femmes doivent être faits prisonniers. Le Prophète (ﷺ) fit alors cette remarque : "Ô Sa’d ! Tu as jugé parmi eux avec (ou de manière similaire) le jugement du Roi Allah."<br />
<br><br />
Rapporté par Abu Saʿid al-Khudri : "Certaines personnes (c.-à-d. les Juifs des Banu Qurayza) ont décidé d’accepter le verdict de Sa'd ibn Mu'adh alors le Prophète fit qu’on aille le chercher (ﷺ) (c.-à-d. Sa'd ibn Mu'adh). Il est venu monté sur un âne, et quand il s’est approché de la mosquée, le Prophète (ﷺ) a dit : Levez-vous pour le meilleur parmi vous, ou a dit, levez-vous pour votre chef. Puis le Prophète (ﷺ) a dit : "Ô Sa’d ! Ces gens ont accepté de recevoir ton verdict. Sa’d a dit : Je juge que leurs guerriers doivent être tués et que leurs enfants et leurs femmes doivent être pris comme captifs. Le Prophète a dit : Tu as rendu un jugement similaire au Jugement d’Allah (ou le jugement du Roi)."<br />
<br></br><br />
Rapporté par Abu Saʿid : "Les gens de (la tribu des) Qurayza ont décidé d’accepter le verdict de Sa’d. Le Prophète (ﷺ) le fit appeler et il est venu. Le Prophète (ﷺ) a dit (à ces gens) : Levez-vous pour votre chef ou le meilleur parmi vous ! Sa’d était assis à côté du Prophète (ﷺ) et le Prophète (ﷺ) lui a dit : Ces gens ont accepté ton verdict. Sa’d a répondu : Je donne donc mon jugement que leurs guerriers soient tués et leurs femmes et leurs enfants soient emmenés en captivité. Le Prophète (ﷺ) a dit : Tu as jugé selon le jugement du Roi (Allah). Abu Abdullah a dit : Certains de mes compagnons m'ont rapporté d'Abu al-Walid, ce qu’Abu Sa'd a dit jusqu'à parvenir à ton jugement."<br />
<br></br><br />
Il a été rapporté sur l’autorité d’Abu Saʿid al-Khudri qui a dit : "Les gens des Qurayza se sont rendus en acceptant la décision de Sa'd ibn Mu'adh à leur sujet. En conséquence, le Messager d’Allah (ﷺ) a envoyé chercher Sa’d qui est venu à lui sur un âne. Quand il s’approcha de la mosquée, le Messager d’Allah (ﷺ) dit aux Ansars : Levez-vous pour recevoir votre chef de clan. Puis il a dit (à Sa’d) : Ces gens se sont rendus en acceptant ta décision. Il (Sa’d) a dit : Vous tuerez leurs combattants et capturerez leurs femmes et leurs enfants. (En entendant cela), le Prophète (que la paix soit sur lui) dit : Tu as jugé par le commandement de Dieu. Le narrateur aurait dit : Peut-être qu’il a dit : Tu as jugé par la décision d’un roi. Ibn Muthanna (dans sa version de la tradition) n’a pas mentionné les mots alternatifs."<br></br>Par la même chaîne de transmetteurs, Shu’ba a raconté la même tradition dans laquelle il dit que le Messager d’Allah (ﷺ) a dit (à Sa’d) : Tu as jugé selon le commandement de Dieu. Et une fois il a dit : Tu as jugé par le jugement d’un roi.}}{{Quote|{{bukhari|5|59|362}} et {{muslim|19|4364}}|Rapporté par ibn Omar : Les Banu Nadir et les Banu Qurayza se sont battus (contre le Prophète (ﷺ) violant leur traité de paix), alors le Prophète a exilé les Banu Nadir et a permis aux Banu Qurayza de rester chez eux (à Médine) en ne leur prenant rien jusqu’à ce qu’ils se battent à nouveau contre le Prophète (ﷺ). Il a ensuite tué leurs hommes et distribué leurs femmes, enfants et biens parmi les musulmans, mais certains d’entre eux sont venus voir le Prophète (ﷺ) qui leur a accordé la sécurité, et ils ont embrassé l’Islam. Il a exilé tous les Juifs de Médine. Il s’agissait des Juifs des Banu Qaynuqa, la tribu d’Abdullah ibn Salam, les Juifs des Banu Haritha et tous les autres Juifs de Médine.<br />
<br><br />
Il a été rapporté sur l’autorité d’ibn Omar que les Juifs des Banu Nadir et des Banu Qurayza ont combattu contre le Messager d’Allah (ﷺ) qui a expulsé les Banu Nadir, et a permis aux Qurayza de rester en leur accordant la faveur jusqu’à ce qu’ils aient eux aussi combattu contre lui. Puis, il a tué leurs hommes, et a distribué leurs femmes, leurs enfants et leurs biens parmi les musulmans, sauf que certains d’entre eux, en rejoignant le Messager d’Allah (ﷺ) et en embrassant l’Islam, ont été épargnés. Le Messager d'Allah (ﷺ) a chassé tous les Juifs de Médine, y compris les Banu Qaynuqa, qui étaient les partisans d'Abdullah ibn Salam, les Juifs des Banu Haritha, ainsi que tous les Juifs de Médine.}}{{Quote|{{Abudawud|14|2665}}|Rapporté par Aicha, la Umm al-Mu’minîn : "Aucune femme des Banu Qurayza n’a été tuée à l’exception d’une femme qui était avec moi. Elle racontait des histoires en riant de bon cœur, alors que le Messager d’Allah (ﷺ) tuait son peuple avec les épées. Soudain, un homme l’a appelée en disant : ‘Où est untel ?’ Elle a dit : ‘C’est moi.’ J’ai demandé : ‘Qu’est-ce qui t’arrive ?’ Elle a répondu : ‘J’ai fait quelque chose de nouveau.’ Puis l'homme l'a emmenée et lui a tranché la tête. Je n'oublierai jamais qu'elle riait aux éclats, même si elle savait qu'elle allait être tuée."}}{{Quote|{{Abudawud|38|4390}}|Rapporté par Atiyyah al-Qurazi : "J’étais parmi les captifs des Banu Qurayza. Ils (les compagnons) nous ont examinés, et ceux qui avaient commencé à avoir des poils (pubis) ont été tués, et ceux qui n’en avaient pas non pas été tués. J’étais parmi ceux qui n’avaient pas de poils pubiens."}}{{Quote|{{Ibn Majah|20|3|20|2541}}|Il a été rapporté qu’Abd al-Malik ibn Omar a dit : "J’ai entendu Atiyyah al-Qurazi dire : Nous avons été présentés au Messager d’Allah (ﷺ) le Jour de Qurayza. Ceux dont les poils pubiens avaient poussé ont été tués, et ceux dont les poils pubiens n’avaient pas encore poussé ont été relâchés. J’étais de ceux dont les poils pubiens n’avaient pas encore poussé, alors on m’a laissé partir."}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<br />
<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=588}}<br>Voir également Ishaq:464|Selon Ibn Ishaq : Ensuite, on les fit descendre, et le Messager de Dieu les emprisonna dans la demeure de la fille d'al-Harith, une femme de la tribu des Banu al-Najjar. Le Messager de Dieu est sorti sur la place du marché de Médine (qui est toujours son marché aujourd'hui) et a fait creuser des tranchées ; puis il les a appelés et les a décapités dans ces tranchées. Ils ont été amenés à lui en groupes. Parmi eux se trouvaient l'ennemi de Dieu, Huyayy ibn Akhtab, et Ka'b ibn Asad, le chef de la tribu. Ils étaient au nombre de 600 ou 700 – la plus grande estimation dit qu'ils étaient entre 800 et 900. Alors qu'ils étaient emmenés en groupes auprès du Messager de Dieu, ils ont dit à Ka'b ibn Asad : "Ka'b, que penses-tu qu'il va nous arriver ?" Ka'b répondit : "À chaque fois vous ne comprenez pas. Ne voyez-vous pas que l'appelant ne libère personne et que ceux d'entre vous qui sont emmenés ne reviennent pas ? Par Dieu, c'est la mort !" L'affaire a continué jusqu'à ce que le Messager de Dieu en ait fini avec eux.}}{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=466}}<BR>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=244}}<br />
|Ensuite, le Messager de Dieu (ﷺ) a réparti les biens, les épouses et les enfants des Banu Qurayza parmi les musulmans, et il a annoncé ce jour-là les parts des chevaux et des hommes, et a prélevé le cinquième. Un cavalier a reçu trois parts, deux pour le cheval et une pour son cavalier. Un homme sans cheval a reçu une part. Le jour des Banu Qurayza, il y avait trente-six chevaux. C'était le premier butin sur lequel des parts ont été distribuées et le cinquième a été prélevé. Les parts ont été faites selon la pratique de l'époque et conformément à ce que le Messager de Dieu (ﷺ) avait fait auparavant, et cette pratique est resté la coutume pour les raids suivants.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=592}}<br />
|Le Messager de Dieu a choisi pour lui-même parmi leurs femmes Rayhanah bint 'Amr ibn Khunafah, une femme de la tribu des Banu 'Amr ibn Qurayza, et elle a demeuré sa concubine jusqu’à ce que le Messager de Dieu meure, alors qu’elle était toujours en sa possession. Le Messager de Dieu lui a proposé de l'épouser et de l’affranchir, mais elle a dit : "Ô Messager de Dieu, laisse-moi plutôt en ta possession [en tant que concubine], car cela est plus facile pour moi et pour toi." Il en a été ainsi. Lorsque le Messager de Dieu l’a capturée, elle s’est montrée réticente à l'égard de l'islam et a insisté sur le judaïsme. Alors le Messager de Dieu l’a rejetée, et il a été attristé à cause d'elle. Ensuite, alors qu'il était avec ses compagnons, il entendit le bruit de chaussures derrière lui et dit : "Cela doit être Tha'labah ibn Sa'yah qui vient me donner des nouvelles de l'acceptation de l'islam de Rayhanah." Il est venu à lui et a dit : "Ô Messager de Dieu, Rayhanah est devenue musulmane" – et cela a donné de la joie au Messager de Dieu.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=591-592}}|Ensuite, le Messager de Dieu a envoyé Sa'd ibn Zayd al-Ansari (un membre des Banu 'Abd al-Ashhal) avec certains des captifs des Banu Qurayza vers le Najd, et en échange d'eux, il a acheté des chevaux et des armes.}}<br />
<br />
==Scholars==<br />
{{Quote|Muir, Sir William. ''The Life of Mahomet''. vol. III (pp. 276-279).|The men and women were penned up for the night in separate yards.... [they] spent the night in prayer, repeating passages from their scriptures, and exhorting one another in constancy. During the night graves or trenches... were dug in the market-place. ... when these were ready in the morning, Mahomet, himself a spectator of the tragedy, gave command that the captives should be brought forth in companies of five and 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 after party they were thus led out, and butchered in cold blood, till the whole were slain'''.... For Zoheir, an aged Jew, who had saved some of his allies of the Bani Aus... Sabit intervened and procured a pardon.... "But what hath become of all our chiefs-of Kab, of Huwey, of Ozzal, the son of Samuel?" asked the old man.... He received to each inquiry the same reply;-they had all been slain already - "Then of what use is life to me any longer? Leave me not to that bloodthirsty man who has killed that are dear to me in cold blood - But slay me also, I entreat thee. Here take my sword, it is sharp; strike high and hard." Sabit refused, and gave him over to another, who under Ali's orders beheaded the aged man.<br><br />
<br />
Having sated his revenge, and drenched the market-place with the blood of eight hundred victims, 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. She also declined the summons to conversion and continued in the Jewish faith. It is said, however, that she afterwards embraced Islam.}}<br />
==See Also==<br />
{{Hub4|Banu Qurayza|Banu Qurayza}}<br />
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[[Category:QHS]]<br />
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[[Category:Muhammad]]<br />
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[[Category:People of the Book]]<br />
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[[Category:Sacred history]]<br />
[[Category:Islamic History]]<br />
[[Category:Antisemitism]]<br />
[[Category:Jewish tradition]]<br />
[[ar:القرآن_والحديث_والعلماء:_بنو_قريظة]]</div>SOShttps://wikiislamica.net/index.php?title=Coran,_hadith_et_savants_:_Les_Banu_Qurayza&diff=137923Coran, hadith et savants : Les Banu Qurayza2024-02-16T23:18:48Z<p>SOS: </p>
<hr />
<div>{{QualityScore|Lead=4|Structure=2|Content=2|Language=4|References=2}}La tribu juive des Banu Qurayza était l’une des trois tribus juives, avec les Banu Nadir et les Banu Qaynuqa, mentionnées par la [[Sirat Rasul Allah|Sira]] (biographie), comme étant présentes dans et autour de Médine au moment de l’arrivée du prophète. La tribu a refusé de se convertir à l’islam et s’est finalement alliée avec les Mecquois païens contre Muhammad et les musulmans, malgré un serment antérieur avec Muhammad de ne pas attaquer les musulmans. Pour cette trahison, sur l’ordre d’[[Allah (God)|Allah]] au moyen de ses anges, tous les hommes adultes de la tribu ont été décapités et les femmes et les enfants vendus en esclavage. Pour plus d’informations, voir [[Le Massacre des Banu Qurayza]].<br />
==Hadiths==<br />
{{Quote|{{Muslim|26|5557}}|<i>Abu as-Sa’ib, l’esclave affranchi de Hisham b. Zuhra, a déclaré qu’il a rendu visite à Abu Sa’id al-Khudri chez lui, (et a poursuivi) en disant : Je l’ai trouvé en train de dire sa prière, alors je me suis assis en attendant qu’il la termine quand j’ai entendu de l’agitation dans les faisceaux (de bois) gisant dans un coin de la maison. J’ai regardé en direction du bruit et j’ai trouvé un serpent. J’ai bondi pour le tuer, mais il (Abu Sa’id al-Khudri) a fait un geste pour que je m’assoie. Alors, je me suis assis et pendant qu’il finissait (la prière), il a montré une pièce de la maison et a dit : "Vois-tu cette pièce ?" J’ai dit : "Oui." Il a dit : Il y avait un jeune homme parmi nous qui venait de se marier. Nous sommes allés avec le Messager d’Allah (ﷺ) (pour participer à la bataille) de la Tranchée quand un jeune homme à la mi-journée avait l’habitude de demander la permission au Messager d’Allah (ﷺ) pour retourner dans sa famille. Un jour, il lui a demandé la permission et le Messager d’Allah (ﷺ) (après la lui avoir accordée) lui a dit : "Emporte tes armes avec toi car je crains que la tribu des Qurayza (te nuise)." L’homme emporta les armes, puis revint et trouva sa femme se tenant entre les deux portes. Il se pencha vers elle, frappé de jalousie, et s’élança dans sa direction pour la poignarder avec une lance. Elle dit : "Eloigne ta lance et entre dans la maison jusqu’à ce que tu voies ce qui m’a fait sortir." Il entra et trouva un énorme serpent enroulé sur la literie. Il s’élança avec la lance et le transperça, puis sortit après l’avoir accroché dans la maison, mais le serpent frémit et l’attaqua, et personne ne sut lequel d’entre eux mourut le premier, le serpent ou le jeune homme. Nous sommes allés voir l’Apôtre d’Allah (ﷺ) pour lui en faire mention et avons dit : "Supplie Allah pour que cet (homme) puisse être ramené à la vie." Dès lors, il dit : "Demandez pardon pour votre compagnon, puis ajouta : il y a à Médine des djinns qui ont accepté l’Islam, donc quand vous voyez l’un d’eux, prononcez-lui un avertissement pendant trois jours, et s’il apparait devant vous après cela, alors tuez-le car c’est un diable."</i>}}{{Quote|{{Bukhari|5|57|66}} et {{Muslim|31|5940}}|<i>Rapporté par Abd Allah ibn az-Zubayr : Au cours de la bataille d’Al-Ahzab, Omar ibn Abi Salama et moi étions restés à l’arrière avec les femmes. Regardez ! J’ai vu (mon père) Az-Zubair monter à cheval et faire deux ou trois fois des allées et venues vers les Banu Qurayza. Alors, quand je suis revenu, j’ai dit : "Ô mon père ! T’ai-je vu faire des allées et venues vers les Banu Qurayza ?" Il a répondu : "M’as-tu vraiment vu, ô mon fils ?" J’ai dit : "Oui." Il a dit : "Le Messager d’Allah (ﷺ) a dit : « Qui veut aller chez les Banu Qurayza et m’apporter de leurs nouvelles ? » J’y suis donc allé, et quand je suis revenu, l’Apôtre d’Allah a mentionné pour moi ses deux parents en disant : "Que mon père et ma mère soient sacrifiés pour toi."</br><br><br />
Abd Allah ibn az-Zubayr a rapporté le jour de la bataille de la Tranchée : Omar ibn Abi Salama et moi étions avec des femmes dans le fort de Hassan (ibn Thabit). À un moment donné, il s’est penché vers moi et j’ai jeté un coup d’œil puis, à un autre moment, je me suis penché vers lui et il regardait et j’ai reconnu mon père alors qu’il montait sur son cheval avec ses armes vers la tribu des Qurayza. Abdullah ibn Urwa a rapporté d’Abd Allah ibn az-Zubayr : J’ai parlé de cela à mon père, après quoi il a dit : "Mon fils, m’as-tu vu (à cette occasion) ?" Il a dit : "Oui." Ensuite, il a dit : "Par Allah, le Messager d’Allah (ﷺ) s’est adressé à moi en disant : « Je sacrifierais pour toi mon père et ma mère. »"</i>}}{{Quote|{{Bukhari|4|52|68}}, {{bukhari|5|59|443}}, et {{Muslim|19|4370}}<br />
<br />
|<i>Rapporté par Aicha : Quand le Messager d’Allah (ﷺ) est revenu le jour (de la bataille) d’Al-Khandaq (c.-à-d. la Tranchée), il déposa ses armes et prit un bain. Alors Gabriel, dont la tête était couverte de poussière, est venu à lui en disant : "Tu as déposé tes armes ! Par Allah, je n’ai pas encore déposé mes armes." Le Messager d’Allah (ﷺ) a dit : "Où (aller maintenant) ?" Gabriel a dit : "Par-là," en pointant vers la tribu des Banu Qurayza. Alors le Messager d’Allah (ﷺ) est parti vers eux.</br><br>Rapporté par Aicha : Lorsque le Prophète (ﷺ) est revenu d’Al-Khandaq (c.-à-d. la Tranchée) et a déposé ses armes et pris un bain, Gabriel est venu et a dit (au Prophète (ﷺ)) : "As-tu déposé tes armes ? Par Allah, nous, les anges, ne les avons pas encore déposées. Alors va à leur rencontre." Le Prophète (ﷺ) a dit, "Où aller ?" Gabriel a dit : "De ce côté", en pointant vers les Banu Qurayza. Ainsi, le Prophète (ﷺ) est parti vers eux.</br><br />
<br>Il a été rapporté sous l'autorité d'Aicha qui a dit : Sa’d a été blessé le jour de la bataille du Fossé. Un homme des Quraych appelé Ibn al-Araqah lui a tiré une flèche qui a transpercé l’artère au milieu de son avant-bras. Le Messager d’Allah (ﷺ) lui dressa une tente dans la mosquée et s’enquerra auprès de lui étant à proximité. Quand il est revenu du Fossé et a déposé ses armes et pris un bain, l’ange Gabriel lui est apparu et il enlevait la poussière de ses cheveux (comme s’il venait de rentrer de la bataille). Ce dernier a dit : "Tu as déposé les armes. Par Dieu, nous ne les avons pas (encore) déposées. Alors marche contre eux." Le Messager d’Allah (ﷺ) a demandé : "Vers où ?" Il a pointé vers les Banu Qurayza. Le Messager d’Allah (que la paix soit sur lui) les a alors combattus. Ils se sont rendus sur ordre du Messager d’Allah (ﷺ), mais il renvoya la décision à leur sujet à Sa’d qui dit : "Je décide que ceux d’entre eux qui peuvent se battre soient tués, leurs femmes et leurs enfants faits prisonniers et leurs biens distribués (parmi les musulmans)."</br>}}{{Quote|{{bukhari|5|59|444}}|<i>Rapporté par Anas : C’est comme si je regardais en ce moment la poussière qui brille se soulever dans la rue des Banu Ghanm (à Médine) à cause de la marche du régiment de Gabriel lorsque le Messager d’Allah (ﷺ) est parti vers les Banu Qurayza (pour les attaquer).</i><br />
}}{{Quote|{{bukhari|2|14|68}}|<i>Rapporté par Anas ibn Malik : Le Messager d’Allah (ﷺ) a fait la prière de fajr pendant qu’il faisait encore nuit, puis il est monté à cheval et a dit, "Allah Akbar ! Khaybar est en ruine. Lorsque nous nous approchons d’une nation, le plus malheureux est le matin de ceux qui ont été avertis." Les gens sont sortis dans les rues en disant : "Muhammad et son armée." Le Messager d’Allah (ﷺ) les a vaincus par la force et leurs guerriers ont été tués ; les enfants et les femmes ont été emmenés comme captifs. Safiya a été prise par Dihyah al-Kalbi et, par la suite, elle a appartenu à l’Apôtre d’Allah qui l’a épousée et son mahr était sa manumission. Abd al-Aziz a dit à Thabit : Ô Abu Thabit, est-ce toi qui a interrogé Anas sur sa dot ? Thabit a répondu qu’il lui a donné comme dot sa propre personne. Abd al-Aziz a souri.</i>}}{{Quote|{{bukhari|1|8|367}}|<i>Rapporté par Abdul Aziz : Anas a dit : Quand le Messager d’Allah (ﷺ) a envahi Khaybar, nous y avons fait la prière de fajr (tôt le matin) alors qu’il faisait encore nuit. Le Prophète (ﷺ) est monté à cheval ainsi qu’Abu Talha et je chevauchais derrière Abu Talha. Le Prophète (ﷺ) a traversé rapidement les ruelles de Khaybar et mon genou a touché la cuisse du Prophète (ﷺ). Il l’a découverte et j’ai vu la blancheur de celle-ci. Quand il est entré dans la ville, il a dit : Allah Akbar ! Khaybar est en ruine. Chaque fois que nous nous approchons d’une nation (hostile) (pour combattre), alors mauvais est le matin pour ceux qui ont été avertis. Il a répété cela trois fois. Les gens sont sortis pour vaquer à leurs occupations et certains d’entre eux ont dit : "Muhammad (est venu)", (certains de nos compagnons ont ajouté : "avec son armée"). Nous avons conquis Khaybar, fait des prisonniers, et le butin a été rassemblé. Dihya est venu et a dit : Ô Prophète d’Allah ! Donne-moi une esclave parmi les captives. Le Prophète a dit : Va et prends n’importe quelle esclave. Il a pris Safiya bint Houyay. Un homme est venu au Prophète (ﷺ) et a dit : "Ô Messager d’Allah (ﷺ) ! Tu as donné Safiya bint Houyay à Dihya alors qu’elle est la maîtresse en chef des tribus Qurayza et an-Nadir et qu’elle ne convient qu’à toi." Le Prophète (ﷺ) a alors dit : "faite-le venir avec elle." Dihya est donc venu avec elle et quand le Prophète (ﷺ) l’a vue, il a dit à Dihya : "Prends tout autre esclave parmi les captives sauf elle." Anas a ajouté : "Le Prophète (ﷺ) l’a ensuite affranchie et l’a épousée." Thabit a demandé à Anas : "Ô Abu Hamza ! Qu’est-ce que le Prophète (ﷺ) a payé (comme mahr) pour elle ?" Il a dit : "Elle-même était son mahr, car il l’a affranchie et épousée." Anas a ajouté : "En chemin, Umm Sulaym l’a habillée pour le mariage (cérémonie) et le soir, elle l’a envoyée comme épouse au Prophète (ﷺ). Le Prophète (ﷺ) était donc un époux et a dit : "Celui qui a quelque chose (nourriture) devrait l’apporter." Il a étendu une feuille de cuir (pour la nourriture) et certains ont apporté des dattes et d’autres du beurre de cuisson. (Je pense qu’il (Anas) a mentionné As-Sawaq). Ils ont alors préparé un plat de hays (un type de nourriture). Et c’était le walima (le banquet de mariage) du Messager d’Allah (ﷺ)."</i>}}{{Quote|{{bukhari|5|59|445}} et {{muslim|19|4374}}|<i>Rapporté par ibn Omar : Le jour d’Al-Ahzab (c.-à-d. les Coalisés), le Prophète (ﷺ) a dit : "Aucun d’entre vous ne devrait faire la prière de Asr, sauf chez les Banu Qurayza." La prière de Asr est devenue obligatoire pour certains d’entre eux en cours de route. Certains ont dit : "Nous ne prierons pas jusqu’à ce que nous atteignions le lieu des Banu Qurayza" alors que d’autres ont dit : "Non, nous prierons à cet endroit, car le Prophète (ﷺ) n’a pas voulu nous dire cela." Plus tard, cela a été mentionné au Prophète (ﷺ) et il n’a réprimandé aucun des deux groupes.<br><br />
<br>Il a été rapporté sur l’autorité d’Abdullah qui a dit : "Le jour où il est revenu de la bataille d’Ahzab, le Messager d’Allah (ﷺ) nous a annoncé que personne ne dirait sa prière de Zuhr sauf dans les quartiers des Banu Qurayza. Certains, qui craignaient que le temps de la prière expire, ont récité leur prière avant d’atteindre la rue des Banu Qurayza. Les autres ont dit : Nous ne ferons notre prière que là où le Messager d’Allah (ﷺ) nous a ordonné de la faire même si le temps a expiré. Quand il a appris la différence de point de vue des deux groupes, le Messager d’Allah (que la paix soit sur lui) n’a blâmé aucun d’entre eux."</i>}}{{Quote|{{bukhari|4|52|280}}, {{bukhari|5|58|148}}, {{Bukhari|8|74|278}}, {{muslim|19|4368}}, et {{muslim|19|4369}}|Rapporté par Abu Saʿid al-Khudri : "Lorsque la tribu des Banu Qurayza était prête à accepter le jugement de Sa’d, le Messager d’Allah (ﷺ) le fit appeler alors que celui-ci était tout proche. Sa’d est arrivé, monté sur un âne et quand il s’est approché, le Messager d’Allah (ﷺ) a dit (aux Ansars) : Levez-vous pour votre chef. Puis Sa’d vint et s’assit à côté du Messager d’Allah (ﷺ) qui lui a dit : Ces gens sont prêts à accepter ton jugement. Sa’d répondit : Je prononce comme jugement que leurs guerriers doivent être tués et que leurs enfants et leurs femmes doivent être faits prisonniers. Le Prophète (ﷺ) fit alors cette remarque : "Ô Sa’d ! Tu as jugé parmi eux avec (ou de manière similaire) le jugement du Roi Allah."<br />
<br><br />
Rapporté par Abu Saʿid al-Khudri : "Certaines personnes (c.-à-d. les Juifs des Banu Qurayza) ont décidé d’accepter le verdict de Sa'd ibn Mu'adh alors le Prophète fit qu’on aille le chercher (ﷺ) (c.-à-d. Sa'd ibn Mu'adh). Il est venu monté sur un âne, et quand il s’est approché de la mosquée, le Prophète (ﷺ) a dit : Levez-vous pour le meilleur parmi vous, ou a dit, levez-vous pour votre chef. Puis le Prophète (ﷺ) a dit : "Ô Sa’d ! Ces gens ont accepté de recevoir ton verdict. Sa’d a dit : Je juge que leurs guerriers doivent être tués et que leurs enfants et leurs femmes doivent être pris comme captifs. Le Prophète a dit : Tu as rendu un jugement similaire au Jugement d’Allah (ou le jugement du Roi)."<br />
<br></br><br />
Rapporté par Abu Saʿid : "Les gens de (la tribu des) Qurayza ont décidé d’accepter le verdict de Sa’d. Le Prophète (ﷺ) le fit appeler et il est venu. Le Prophète (ﷺ) a dit (à ces gens) : Levez-vous pour votre chef ou le meilleur parmi vous ! Sa’d était assis à côté du Prophète (ﷺ) et le Prophète (ﷺ) lui a dit : Ces gens ont accepté ton verdict. Sa’d a répondu : Je donne donc mon jugement que leurs guerriers soient tués et leurs femmes et leurs enfants soient emmenés en captivité. Le Prophète (ﷺ) a dit : Tu as jugé selon le jugement du Roi (Allah). Abu Abdullah a dit : Certains de mes compagnons m'ont rapporté d'Abu al-Walid, ce qu’Abu Sa'd a dit jusqu'à parvenir à ton jugement."<br />
<br></br><br />
Il a été rapporté sur l’autorité d’Abu Saʿid al-Khudri qui a dit : "Les gens des Qurayza se sont rendus en acceptant la décision de Sa'd ibn Mu'adh à leur sujet. En conséquence, le Messager d’Allah (ﷺ) a envoyé chercher Sa’d qui est venu à lui sur un âne. Quand il s’approcha de la mosquée, le Messager d’Allah (ﷺ) dit aux Ansars : Levez-vous pour recevoir votre chef de clan. Puis il a dit (à Sa’d) : Ces gens se sont rendus en acceptant ta décision. Il (Sa’d) a dit : Vous tuerez leurs combattants et capturerez leurs femmes et leurs enfants. (En entendant cela), le Prophète (que la paix soit sur lui) dit : Tu as jugé par le commandement de Dieu. Le narrateur aurait dit : Peut-être qu’il a dit : Tu as jugé par la décision d’un roi. Ibn Muthanna (dans sa version de la tradition) n’a pas mentionné les mots alternatifs."<br></br>Par la même chaîne de transmetteurs, Shu’ba a raconté la même tradition dans laquelle il dit que le Messager d’Allah (ﷺ) a dit (à Sa’d) : Tu as jugé selon le commandement de Dieu. Et une fois il a dit : Tu as jugé par le jugement d’un roi.}}{{Quote|{{bukhari|5|59|362}} et {{muslim|19|4364}}|Rapporté par ibn Omar : Les Banu Nadir et les Banu Qurayza se sont battus (contre le Prophète (ﷺ) violant leur traité de paix), alors le Prophète a exilé les Banu Nadir et a permis aux Banu Qurayza de rester chez eux (à Médine) en ne leur prenant rien jusqu’à ce qu’ils se battent à nouveau contre le Prophète (ﷺ). Il a ensuite tué leurs hommes et distribué leurs femmes, enfants et biens parmi les musulmans, mais certains d’entre eux sont venus voir le Prophète (ﷺ) qui leur a accordé la sécurité, et ils ont embrassé l’Islam. Il a exilé tous les Juifs de Médine. Il s’agissait des Juifs des Banu Qaynuqa, la tribu d’Abdullah ibn Salam, les Juifs des Banu Haritha et tous les autres Juifs de Médine.<br />
<br><br />
Il a été rapporté sur l’autorité d’ibn Omar que les Juifs des Banu Nadir et des Banu Qurayza ont combattu contre le Messager d’Allah (ﷺ) qui a expulsé les Banu Nadir, et a permis aux Qurayza de rester en leur accordant la faveur jusqu’à ce qu’ils aient eux aussi combattu contre lui. Puis, il a tué leurs hommes, et a distribué leurs femmes, leurs enfants et leurs biens parmi les musulmans, sauf que certains d’entre eux, en rejoignant le Messager d’Allah (ﷺ) et en embrassant l’Islam, ont été épargnés. Le Messager d'Allah (ﷺ) a chassé tous les Juifs de Médine, y compris les Banu Qaynuqa, qui étaient les partisans d'Abdullah ibn Salam, les Juifs des Banu Haritha, ainsi que tous les Juifs de Médine.}}{{Quote|{{Abudawud|14|2665}}|Rapporté par Aicha, la Umm al-Mu’minîn : "Aucune femme des Banu Qurayza n’a été tuée à l’exception d’une femme qui était avec moi. Elle racontait des histoires en riant de bon cœur, alors que le Messager d’Allah (ﷺ) tuait son peuple avec les épées. Soudain, un homme l’a appelée en disant : ‘Où est untel ?’ Elle a dit : ‘C’est moi.’ J’ai demandé : ‘Qu’est-ce qui t’arrive ?’ Elle a répondu : ‘J’ai fait quelque chose de nouveau.’ Puis l'homme l'a emmenée et lui a tranché la tête. Je n'oublierai jamais qu'elle riait aux éclats, même si elle savait qu'elle allait être tuée."}}{{Quote|{{Abudawud|38|4390}}|Rapporté par Atiyyah al-Qurazi : "J’étais parmi les captifs des Banu Qurayza. Ils (les compagnons) nous ont examinés, et ceux qui avaient commencé à avoir des poils (pubis) ont été tués, et ceux qui n’en avaient pas non pas été tués. J’étais parmi ceux qui n’avaient pas de poils pubiens."}}{{Quote|{{Ibn Majah|20|3|20|2541}}|Il a été rapporté qu’Abd al-Malik ibn Omar a dit : "J’ai entendu Atiyyah al-Qurazi dire : Nous avons été présentés au Messager d’Allah (ﷺ) le Jour de Qurayza. Ceux dont les poils pubiens avaient poussé ont été tués, et ceux dont les poils pubiens n’avaient pas encore poussé ont été relâchés. J’étais de ceux dont les poils pubiens n’avaient pas encore poussé, alors on m’a laissé partir."}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<br />
<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=588}}<br>Voir également Ishaq:464|Selon Ibn Ishaq : Ensuite, on les fit descendre, et le Messager de Dieu les emprisonna dans la demeure de la fille d'al-Harith, une femme de la tribu des Banu al-Najjar. Le Messager de Dieu est sorti sur la place du marché de Médine (qui est toujours son marché aujourd'hui) et a fait creuser des tranchées ; puis il les a appelés et les a décapités dans ces tranchées. Ils ont été amenés à lui en groupes. Parmi eux se trouvaient l'ennemi de Dieu, Huyayy ibn Akhtab, et Ka'b ibn Asad, le chef de la tribu. Ils étaient au nombre de 600 ou 700 – la plus grande estimation dit qu'ils étaient entre 800 et 900. Alors qu'ils étaient emmenés en groupes auprès du Messager de Dieu, ils ont dit à Ka'b ibn Asad : "Ka'b, que penses-tu qu'il va nous arriver ?" Ka'b répondit : "À chaque fois vous ne comprenez pas. Ne voyez-vous pas que l'appelant ne libère personne et que ceux d'entre vous qui sont emmenés ne reviennent pas ? Par Dieu, c'est la mort !" L'affaire a continué jusqu'à ce que le Messager de Dieu en ait fini avec eux.}}{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=466}}<BR>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=244}}<br />
|Ensuite, le Messager de Dieu (ﷺ) a réparti les biens, les épouses et les enfants des Banu Qurayza parmi les musulmans, et il a annoncé ce jour-là les parts des chevaux et des hommes, et a prélevé le cinquième. Un cavalier a reçu trois parts, deux pour le cheval et une pour son cavalier. Un homme sans cheval a reçu une part. Le jour des Banu Qurayza, il y avait trente-six chevaux. C'était le premier butin sur lequel des parts ont été distribuées et le cinquième a été prélevé. Les parts ont été faites selon la pratique de l'époque et conformément à ce que le Messager de Dieu (ﷺ) avait fait auparavant, et cette pratique est resté la coutume pour les raids suivants.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=592}}<br />
|Le Messager de Dieu a choisi pour lui-même parmi leurs femmes Rayhanah bint 'Amr ibn Khunafah, une femme de la tribu des Banu 'Amr ibn Qurayza, et elle a demeuré sa concubine jusqu’à ce que le Messager de Dieu meure, alors qu’elle était toujours en sa possession. Le Messager de Dieu lui a proposé de l'épouser et de l’affranchir, mais elle a dit : "Ô Messager de Dieu, laisse-moi plutôt en ta possession [en tant que concubine], car cela est plus facile pour moi et pour toi." Il en a été ainsi. Lorsque le Messager de Dieu l’a capturée, elle s’est montrée réticente à l'égard de l'islam et a insisté sur le judaïsme. Alors le Messager de Dieu l’a rejetée, et il a été attristé à cause d'elle. Ensuite, alors qu'il était avec ses compagnons, il entendit le bruit de chaussures derrière lui et dit : "Cela doit être Tha'labah ibn Sa'yah qui vient me donner des nouvelles de l'acceptation de l'islam de Rayhanah." Il est venu à lui et a dit : "Ô Messager de Dieu, Rayhanah est devenue musulmane" – et cela a donné de la joie au Messager de Dieu.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=591-592}}|Then the Messenger of God sent Sa'd b. Zayd al-Angara (a member of the Banu 'Abd al-Ashhal) with some of the captives from the Banu Qurayzah to Najd, and in exchange for them he purchased horses and arms.}}<br />
<br />
==Scholars==<br />
{{Quote|Muir, Sir William. ''The Life of Mahomet''. vol. III (pp. 276-279).|The men and women were penned up for the night in separate yards.... [they] spent the night in prayer, repeating passages from their scriptures, and exhorting one another in constancy. During the night graves or trenches... were dug in the market-place. ... when these were ready in the morning, Mahomet, himself a spectator of the tragedy, gave command that the captives should be brought forth in companies of five and 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 after party they were thus led out, and butchered in cold blood, till the whole were slain'''.... For Zoheir, an aged Jew, who had saved some of his allies of the Bani Aus... Sabit intervened and procured a pardon.... "But what hath become of all our chiefs-of Kab, of Huwey, of Ozzal, the son of Samuel?" asked the old man.... He received to each inquiry the same reply;-they had all been slain already - "Then of what use is life to me any longer? Leave me not to that bloodthirsty man who has killed that are dear to me in cold blood - But slay me also, I entreat thee. Here take my sword, it is sharp; strike high and hard." Sabit refused, and gave him over to another, who under Ali's orders beheaded the aged man.<br><br />
<br />
Having sated his revenge, and drenched the market-place with the blood of eight hundred victims, 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. She also declined the summons to conversion and continued in the Jewish faith. It is said, however, that she afterwards embraced Islam.}}<br />
==See Also==<br />
{{Hub4|Banu Qurayza|Banu Qurayza}}<br />
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[[Category:QHS]]<br />
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[[Category:Muhammad]]<br />
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[[Category:People of the Book]]<br />
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[[Category:Sacred history]]<br />
[[Category:Islamic History]]<br />
[[Category:Antisemitism]]<br />
[[Category:Jewish tradition]]<br />
[[ar:القرآن_والحديث_والعلماء:_بنو_قريظة]]</div>SOShttps://wikiislamica.net/index.php?title=Coran,_hadith_et_savants_:_Les_Banu_Qurayza&diff=137922Coran, hadith et savants : Les Banu Qurayza2024-02-16T23:01:35Z<p>SOS: </p>
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<div>{{QualityScore|Lead=4|Structure=2|Content=2|Language=4|References=2}}La tribu juive des Banu Qurayza était l’une des trois tribus juives, avec les Banu Nadir et les Banu Qaynuqa, mentionnées par la [[Sirat Rasul Allah|Sira]] (biographie), comme étant présentes dans et autour de Médine au moment de l’arrivée du prophète. La tribu a refusé de se convertir à l’islam et s’est finalement alliée avec les Mecquois païens contre Muhammad et les musulmans, malgré un serment antérieur avec Muhammad de ne pas attaquer les musulmans. Pour cette trahison, sur l’ordre d’[[Allah (God)|Allah]] au moyen de ses anges, tous les hommes adultes de la tribu ont été décapités et les femmes et les enfants vendus en esclavage. Pour plus d’informations, voir [[Le Massacre des Banu Qurayza]].<br />
==Hadiths==<br />
{{Quote|{{Muslim|26|5557}}|<i>Abu as-Sa’ib, l’esclave affranchi de Hisham b. Zuhra, a déclaré qu’il a rendu visite à Abu Sa’id al-Khudri chez lui, (et a poursuivi) en disant : Je l’ai trouvé en train de dire sa prière, alors je me suis assis en attendant qu’il la termine quand j’ai entendu de l’agitation dans les faisceaux (de bois) gisant dans un coin de la maison. J’ai regardé en direction du bruit et j’ai trouvé un serpent. J’ai bondi pour le tuer, mais il (Abu Sa’id al-Khudri) a fait un geste pour que je m’assoie. Alors, je me suis assis et pendant qu’il finissait (la prière), il a montré une pièce de la maison et a dit : "Vois-tu cette pièce ?" J’ai dit : "Oui." Il a dit : Il y avait un jeune homme parmi nous qui venait de se marier. Nous sommes allés avec le Messager d’Allah (ﷺ) (pour participer à la bataille) de la Tranchée quand un jeune homme à la mi-journée avait l’habitude de demander la permission au Messager d’Allah (ﷺ) pour retourner dans sa famille. Un jour, il lui a demandé la permission et le Messager d’Allah (ﷺ) (après la lui avoir accordée) lui a dit : "Emporte tes armes avec toi car je crains que la tribu des Qurayza (te nuise)." L’homme emporta les armes, puis revint et trouva sa femme se tenant entre les deux portes. Il se pencha vers elle, frappé de jalousie, et s’élança dans sa direction pour la poignarder avec une lance. Elle dit : "Eloigne ta lance et entre dans la maison jusqu’à ce que tu voies ce qui m’a fait sortir." Il entra et trouva un énorme serpent enroulé sur la literie. Il s’élança avec la lance et le transperça, puis sortit après l’avoir accroché dans la maison, mais le serpent frémit et l’attaqua, et personne ne sut lequel d’entre eux mourut le premier, le serpent ou le jeune homme. Nous sommes allés voir l’Apôtre d’Allah (ﷺ) pour lui en faire mention et avons dit : "Supplie Allah pour que cet (homme) puisse être ramené à la vie." Dès lors, il dit : "Demandez pardon pour votre compagnon, puis ajouta : il y a à Médine des djinns qui ont accepté l’Islam, donc quand vous voyez l’un d’eux, prononcez-lui un avertissement pendant trois jours, et s’il apparait devant vous après cela, alors tuez-le car c’est un diable."</i>}}{{Quote|{{Bukhari|5|57|66}} et {{Muslim|31|5940}}|<i>Rapporté par Abd Allah ibn az-Zubayr : Au cours de la bataille d’Al-Ahzab, Omar ibn Abi Salama et moi étions restés à l’arrière avec les femmes. Regardez ! J’ai vu (mon père) Az-Zubair monter à cheval et faire deux ou trois fois des allées et venues vers les Banu Qurayza. Alors, quand je suis revenu, j’ai dit : "Ô mon père ! T’ai-je vu faire des allées et venues vers les Banu Qurayza ?" Il a répondu : "M’as-tu vraiment vu, ô mon fils ?" J’ai dit : "Oui." Il a dit : "Le Messager d’Allah (ﷺ) a dit : « Qui veut aller chez les Banu Qurayza et m’apporter de leurs nouvelles ? » J’y suis donc allé, et quand je suis revenu, l’Apôtre d’Allah a mentionné pour moi ses deux parents en disant : "Que mon père et ma mère soient sacrifiés pour toi."</br><br><br />
Abd Allah ibn az-Zubayr a rapporté le jour de la bataille de la Tranchée : Omar ibn Abi Salama et moi étions avec des femmes dans le fort de Hassan (ibn Thabit). À un moment donné, il s’est penché vers moi et j’ai jeté un coup d’œil puis, à un autre moment, je me suis penché vers lui et il regardait et j’ai reconnu mon père alors qu’il montait sur son cheval avec ses armes vers la tribu des Qurayza. Abdullah ibn Urwa a rapporté d’Abd Allah ibn az-Zubayr : J’ai parlé de cela à mon père, après quoi il a dit : "Mon fils, m’as-tu vu (à cette occasion) ?" Il a dit : "Oui." Ensuite, il a dit : "Par Allah, le Messager d’Allah (ﷺ) s’est adressé à moi en disant : « Je sacrifierais pour toi mon père et ma mère. »"</i>}}{{Quote|{{Bukhari|4|52|68}}, {{bukhari|5|59|443}}, et {{Muslim|19|4370}}<br />
<br />
|<i>Rapporté par Aicha : Quand le Messager d’Allah (ﷺ) est revenu le jour (de la bataille) d’Al-Khandaq (c.-à-d. la Tranchée), il déposa ses armes et prit un bain. Alors Gabriel, dont la tête était couverte de poussière, est venu à lui en disant : "Tu as déposé tes armes ! Par Allah, je n’ai pas encore déposé mes armes." Le Messager d’Allah (ﷺ) a dit : "Où (aller maintenant) ?" Gabriel a dit : "Par-là," en pointant vers la tribu des Banu Qurayza. Alors le Messager d’Allah (ﷺ) est parti vers eux.</br><br>Rapporté par Aicha : Lorsque le Prophète (ﷺ) est revenu d’Al-Khandaq (c.-à-d. la Tranchée) et a déposé ses armes et pris un bain, Gabriel est venu et a dit (au Prophète (ﷺ)) : "As-tu déposé tes armes ? Par Allah, nous, les anges, ne les avons pas encore déposées. Alors va à leur rencontre." Le Prophète (ﷺ) a dit, "Où aller ?" Gabriel a dit : "De ce côté", en pointant vers les Banu Qurayza. Ainsi, le Prophète (ﷺ) est parti vers eux.</br><br />
<br>Il a été rapporté sous l'autorité d'Aicha qui a dit : Sa’d a été blessé le jour de la bataille du Fossé. Un homme des Quraych appelé Ibn al-Araqah lui a tiré une flèche qui a transpercé l’artère au milieu de son avant-bras. Le Messager d’Allah (ﷺ) lui dressa une tente dans la mosquée et s’enquerra auprès de lui étant à proximité. Quand il est revenu du Fossé et a déposé ses armes et pris un bain, l’ange Gabriel lui est apparu et il enlevait la poussière de ses cheveux (comme s’il venait de rentrer de la bataille). Ce dernier a dit : "Tu as déposé les armes. Par Dieu, nous ne les avons pas (encore) déposées. Alors marche contre eux." Le Messager d’Allah (ﷺ) a demandé : "Vers où ?" Il a pointé vers les Banu Qurayza. Le Messager d’Allah (que la paix soit sur lui) les a alors combattus. Ils se sont rendus sur ordre du Messager d’Allah (ﷺ), mais il renvoya la décision à leur sujet à Sa’d qui dit : "Je décide que ceux d’entre eux qui peuvent se battre soient tués, leurs femmes et leurs enfants faits prisonniers et leurs biens distribués (parmi les musulmans)."</br>}}{{Quote|{{bukhari|5|59|444}}|<i>Rapporté par Anas : C’est comme si je regardais en ce moment la poussière qui brille se soulever dans la rue des Banu Ghanm (à Médine) à cause de la marche du régiment de Gabriel lorsque le Messager d’Allah (ﷺ) est parti vers les Banu Qurayza (pour les attaquer).</i><br />
}}{{Quote|{{bukhari|2|14|68}}|<i>Rapporté par Anas ibn Malik : Le Messager d’Allah (ﷺ) a fait la prière de fajr pendant qu’il faisait encore nuit, puis il est monté à cheval et a dit, "Allah Akbar ! Khaybar est en ruine. Lorsque nous nous approchons d’une nation, le plus malheureux est le matin de ceux qui ont été avertis." Les gens sont sortis dans les rues en disant : "Muhammad et son armée." Le Messager d’Allah (ﷺ) les a vaincus par la force et leurs guerriers ont été tués ; les enfants et les femmes ont été emmenés comme captifs. Safiya a été prise par Dihyah al-Kalbi et, par la suite, elle a appartenu à l’Apôtre d’Allah qui l’a épousée et son mahr était sa manumission. Abd al-Aziz a dit à Thabit : Ô Abu Thabit, est-ce toi qui a interrogé Anas sur sa dot ? Thabit a répondu qu’il lui a donné comme dot sa propre personne. Abd al-Aziz a souri.</i>}}{{Quote|{{bukhari|1|8|367}}|<i>Rapporté par Abdul Aziz : Anas a dit : Quand le Messager d’Allah (ﷺ) a envahi Khaybar, nous y avons fait la prière de fajr (tôt le matin) alors qu’il faisait encore nuit. Le Prophète (ﷺ) est monté à cheval ainsi qu’Abu Talha et je chevauchais derrière Abu Talha. Le Prophète (ﷺ) a traversé rapidement les ruelles de Khaybar et mon genou a touché la cuisse du Prophète (ﷺ). Il l’a découverte et j’ai vu la blancheur de celle-ci. Quand il est entré dans la ville, il a dit : Allah Akbar ! Khaybar est en ruine. Chaque fois que nous nous approchons d’une nation (hostile) (pour combattre), alors mauvais est le matin pour ceux qui ont été avertis. Il a répété cela trois fois. Les gens sont sortis pour vaquer à leurs occupations et certains d’entre eux ont dit : "Muhammad (est venu)", (certains de nos compagnons ont ajouté : "avec son armée"). Nous avons conquis Khaybar, fait des prisonniers, et le butin a été rassemblé. Dihya est venu et a dit : Ô Prophète d’Allah ! Donne-moi une esclave parmi les captives. Le Prophète a dit : Va et prends n’importe quelle esclave. Il a pris Safiya bint Houyay. Un homme est venu au Prophète (ﷺ) et a dit : "Ô Messager d’Allah (ﷺ) ! Tu as donné Safiya bint Houyay à Dihya alors qu’elle est la maîtresse en chef des tribus Qurayza et an-Nadir et qu’elle ne convient qu’à toi." Le Prophète (ﷺ) a alors dit : "faite-le venir avec elle." Dihya est donc venu avec elle et quand le Prophète (ﷺ) l’a vue, il a dit à Dihya : "Prends tout autre esclave parmi les captives sauf elle." Anas a ajouté : "Le Prophète (ﷺ) l’a ensuite affranchie et l’a épousée." Thabit a demandé à Anas : "Ô Abu Hamza ! Qu’est-ce que le Prophète (ﷺ) a payé (comme mahr) pour elle ?" Il a dit : "Elle-même était son mahr, car il l’a affranchie et épousée." Anas a ajouté : "En chemin, Umm Sulaym l’a habillée pour le mariage (cérémonie) et le soir, elle l’a envoyée comme épouse au Prophète (ﷺ). Le Prophète (ﷺ) était donc un époux et a dit : "Celui qui a quelque chose (nourriture) devrait l’apporter." Il a étendu une feuille de cuir (pour la nourriture) et certains ont apporté des dattes et d’autres du beurre de cuisson. (Je pense qu’il (Anas) a mentionné As-Sawaq). Ils ont alors préparé un plat de hays (un type de nourriture). Et c’était le walima (le banquet de mariage) du Messager d’Allah (ﷺ)."</i>}}{{Quote|{{bukhari|5|59|445}} et {{muslim|19|4374}}|<i>Rapporté par ibn Omar : Le jour d’Al-Ahzab (c.-à-d. les Coalisés), le Prophète (ﷺ) a dit : "Aucun d’entre vous ne devrait faire la prière de Asr, sauf chez les Banu Qurayza." La prière de Asr est devenue obligatoire pour certains d’entre eux en cours de route. Certains ont dit : "Nous ne prierons pas jusqu’à ce que nous atteignions le lieu des Banu Qurayza" alors que d’autres ont dit : "Non, nous prierons à cet endroit, car le Prophète (ﷺ) n’a pas voulu nous dire cela." Plus tard, cela a été mentionné au Prophète (ﷺ) et il n’a réprimandé aucun des deux groupes.<br><br />
<br>Il a été rapporté sur l’autorité d’Abdullah qui a dit : "Le jour où il est revenu de la bataille d’Ahzab, le Messager d’Allah (ﷺ) nous a annoncé que personne ne dirait sa prière de Zuhr sauf dans les quartiers des Banu Qurayza. Certains, qui craignaient que le temps de la prière expire, ont récité leur prière avant d’atteindre la rue des Banu Qurayza. Les autres ont dit : Nous ne ferons notre prière que là où le Messager d’Allah (ﷺ) nous a ordonné de la faire même si le temps a expiré. Quand il a appris la différence de point de vue des deux groupes, le Messager d’Allah (que la paix soit sur lui) n’a blâmé aucun d’entre eux."</i>}}{{Quote|{{bukhari|4|52|280}}, {{bukhari|5|58|148}}, {{Bukhari|8|74|278}}, {{muslim|19|4368}}, et {{muslim|19|4369}}|Rapporté par Abu Saʿid al-Khudri : "Lorsque la tribu des Banu Qurayza était prête à accepter le jugement de Sa’d, le Messager d’Allah (ﷺ) le fit appeler alors que celui-ci était tout proche. Sa’d est arrivé, monté sur un âne et quand il s’est approché, le Messager d’Allah (ﷺ) a dit (aux Ansars) : Levez-vous pour votre chef. Puis Sa’d vint et s’assit à côté du Messager d’Allah (ﷺ) qui lui a dit : Ces gens sont prêts à accepter ton jugement. Sa’d répondit : Je prononce comme jugement que leurs guerriers doivent être tués et que leurs enfants et leurs femmes doivent être faits prisonniers. Le Prophète (ﷺ) fit alors cette remarque : "Ô Sa’d ! Tu as jugé parmi eux avec (ou de manière similaire) le jugement du Roi Allah."<br />
<br><br />
Rapporté par Abu Saʿid al-Khudri : "Certaines personnes (c.-à-d. les Juifs des Banu Qurayza) ont décidé d’accepter le verdict de Sa'd ibn Mu'adh alors le Prophète fit qu’on aille le chercher (ﷺ) (c.-à-d. Sa'd ibn Mu'adh). Il est venu monté sur un âne, et quand il s’est approché de la mosquée, le Prophète (ﷺ) a dit : Levez-vous pour le meilleur parmi vous, ou a dit, levez-vous pour votre chef. Puis le Prophète (ﷺ) a dit : "Ô Sa’d ! Ces gens ont accepté de recevoir ton verdict. Sa’d a dit : Je juge que leurs guerriers doivent être tués et que leurs enfants et leurs femmes doivent être pris comme captifs. Le Prophète a dit : Tu as rendu un jugement similaire au Jugement d’Allah (ou le jugement du Roi)."<br />
<br></br><br />
Rapporté par Abu Saʿid : "Les gens de (la tribu des) Qurayza ont décidé d’accepter le verdict de Sa’d. Le Prophète (ﷺ) le fit appeler et il est venu. Le Prophète (ﷺ) a dit (à ces gens) : Levez-vous pour votre chef ou le meilleur parmi vous ! Sa’d était assis à côté du Prophète (ﷺ) et le Prophète (ﷺ) lui a dit : Ces gens ont accepté ton verdict. Sa’d a répondu : Je donne donc mon jugement que leurs guerriers soient tués et leurs femmes et leurs enfants soient emmenés en captivité. Le Prophète (ﷺ) a dit : Tu as jugé selon le jugement du Roi (Allah). Abu Abdullah a dit : Certains de mes compagnons m'ont rapporté d'Abu al-Walid, ce qu’Abu Sa'd a dit jusqu'à parvenir à ton jugement."<br />
<br></br><br />
Il a été rapporté sur l’autorité d’Abu Saʿid al-Khudri qui a dit : "Les gens des Qurayza se sont rendus en acceptant la décision de Sa'd ibn Mu'adh à leur sujet. En conséquence, le Messager d’Allah (ﷺ) a envoyé chercher Sa’d qui est venu à lui sur un âne. Quand il s’approcha de la mosquée, le Messager d’Allah (ﷺ) dit aux Ansars : Levez-vous pour recevoir votre chef de clan. Puis il a dit (à Sa’d) : Ces gens se sont rendus en acceptant ta décision. Il (Sa’d) a dit : Vous tuerez leurs combattants et capturerez leurs femmes et leurs enfants. (En entendant cela), le Prophète (que la paix soit sur lui) dit : Tu as jugé par le commandement de Dieu. Le narrateur aurait dit : Peut-être qu’il a dit : Tu as jugé par la décision d’un roi. Ibn Muthanna (dans sa version de la tradition) n’a pas mentionné les mots alternatifs."<br></br>Par la même chaîne de transmetteurs, Shu’ba a raconté la même tradition dans laquelle il dit que le Messager d’Allah (ﷺ) a dit (à Sa’d) : Tu as jugé selon le commandement de Dieu. Et une fois il a dit : Tu as jugé par le jugement d’un roi.}}{{Quote|{{bukhari|5|59|362}} et {{muslim|19|4364}}|Rapporté par ibn Omar : Les Banu Nadir et les Banu Qurayza se sont battus (contre le Prophète (ﷺ) violant leur traité de paix), alors le Prophète a exilé les Banu Nadir et a permis aux Banu Qurayza de rester chez eux (à Médine) en ne leur prenant rien jusqu’à ce qu’ils se battent à nouveau contre le Prophète (ﷺ). Il a ensuite tué leurs hommes et distribué leurs femmes, enfants et biens parmi les musulmans, mais certains d’entre eux sont venus voir le Prophète (ﷺ) qui leur a accordé la sécurité, et ils ont embrassé l’Islam. Il a exilé tous les Juifs de Médine. Il s’agissait des Juifs des Banu Qaynuqa, la tribu d’Abdullah ibn Salam, les Juifs des Banu Haritha et tous les autres Juifs de Médine.<br />
<br><br />
Il a été rapporté sur l’autorité d’ibn Omar que les Juifs des Banu Nadir et des Banu Qurayza ont combattu contre le Messager d’Allah (ﷺ) qui a expulsé les Banu Nadir, et a permis aux Qurayza de rester en leur accordant la faveur jusqu’à ce qu’ils aient eux aussi combattu contre lui. Puis, il a tué leurs hommes, et a distribué leurs femmes, leurs enfants et leurs biens parmi les musulmans, sauf que certains d’entre eux, en rejoignant le Messager d’Allah (ﷺ) et en embrassant l’Islam, ont été épargnés. Le Messager d'Allah (ﷺ) a chassé tous les Juifs de Médine, y compris les Banu Qaynuqa, qui étaient les partisans d'Abdullah ibn Salam, les Juifs des Banu Haritha, ainsi que tous les Juifs de Médine.}}{{Quote|{{Abudawud|14|2665}}|Rapporté par Aicha, la Umm al-Mu’minîn : "Aucune femme des Banu Qurayza n’a été tuée à l’exception d’une femme qui était avec moi. Elle racontait des histoires en riant de bon cœur, alors que le Messager d’Allah (ﷺ) tuait son peuple avec les épées. Soudain, un homme l’a appelée en disant : ‘Où est untel ?’ Elle a dit : ‘C’est moi.’ J’ai demandé : ‘Qu’est-ce qui t’arrive ?’ Elle a répondu : ‘J’ai fait quelque chose de nouveau.’ Puis l'homme l'a emmenée et lui a tranché la tête. Je n'oublierai jamais qu'elle riait aux éclats, même si elle savait qu'elle allait être tuée."}}{{Quote|{{Abudawud|38|4390}}|Rapporté par Atiyyah al-Qurazi : "J’étais parmi les captifs des Banu Qurayza. Ils (les compagnons) nous ont examinés, et ceux qui avaient commencé à avoir des poils (pubis) ont été tués, et ceux qui n’en avaient pas non pas été tués. J’étais parmi ceux qui n’avaient pas de poils pubiens."}}{{Quote|{{Ibn Majah|20|3|20|2541}}|Il a été rapporté qu’Abd al-Malik ibn Omar a dit : "J’ai entendu Atiyyah al-Qurazi dire : Nous avons été présentés au Messager d’Allah (ﷺ) le Jour de Qurayza. Ceux dont les poils pubiens avaient poussé ont été tués, et ceux dont les poils pubiens n’avaient pas encore poussé ont été relâchés. J’étais de ceux dont les poils pubiens n’avaient pas encore poussé, alors on m’a laissé partir."}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<br />
<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=588}}<br>Voir également Ishaq:464|Selon Ibn Ishaq : Ensuite, on les fit descendre, et le Messager de Dieu les emprisonna dans la demeure de la fille d'al-Harith, une femme de la tribu des Banu al-Najjar. Le Messager de Dieu est sorti sur la place du marché de Médine (qui est toujours son marché aujourd'hui) et a fait creuser des tranchées ; puis il les a appelés et les a décapités dans ces tranchées. Ils ont été amenés à lui en groupes. Parmi eux se trouvaient l'ennemi de Dieu, Huyayy ibn Akhtab, et Ka'b ibn Asad, le chef de la tribu. Ils étaient au nombre de 600 ou 700 – la plus grande estimation dit qu'ils étaient entre 800 et 900. Alors qu'ils étaient emmenés en groupes auprès du Messager de Dieu, ils ont dit à Ka'b ibn Asad : "Ka'b, que penses-tu qu'il va nous arriver ?" Ka'b répondit : "À chaque fois vous ne comprenez pas. Ne voyez-vous pas que l'appelant ne libère personne et que ceux d'entre vous qui sont emmenés ne reviennent pas ? Par Dieu, c'est la mort !" L'affaire a continué jusqu'à ce que le Messager de Dieu en ait fini avec eux.}}{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=466}}<BR>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=244}}<br />
|Ensuite, le Messager de Dieu (ﷺ) a réparti les biens, les épouses et les enfants des Banu Qurayza parmi les musulmans, et il a annoncé ce jour-là les parts des chevaux et des hommes, et a prélevé le cinquième. Un cavalier a reçu trois parts, deux pour le cheval et une pour son cavalier. Un homme sans cheval a reçu une part. Le jour des Banu Qurayza, il y avait trente-six chevaux. C'était le premier butin sur lequel des parts ont été distribuées et le cinquième a été prélevé. Les parts ont été faites selon la pratique de l'époque et conformément à ce que le Messager de Dieu (ﷺ) avait fait auparavant, et cette pratique est resté la coutume pour les raids suivants.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=592}}<br />
| The Messenger of God selected for himself from their women Rayhanah bt. 'Amr b. Khunafah, a woman from the Banu 'Amr b. Qurayzah, and she remained his concubine; when he predeceased her, she was still in his possession .' 70 The Messenger of God offered to marry her and impose the curtain (Ihijab) on her, but she said, "Messenger of God, rather leave me in your possession [as a concubine], for it is easier for me and for you." So he did so. When the Messenger of God took her captive, she showed herself averse to Islam and insisted on Judaism. So the Messenger of God put her aside, and he was grieved because of her. Then, while he was with his companions, he heard the sound of shoes behind him and said, "This must be Tha'labah b. Sa'yah coming to bring me tidings of Rayhanah 's acceptance of Islam." He came to him and said, "Messenger of God, Rayhanah has become a Muslim"-and it gave the Messenger of God joy.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=591-592}}|Then the Messenger of God sent Sa'd b. Zayd al-Angara (a member of the Banu 'Abd al-Ashhal) with some of the captives from the Banu Qurayzah to Najd, and in exchange for them he purchased horses and arms.}}<br />
<br />
==Scholars==<br />
{{Quote|Muir, Sir William. ''The Life of Mahomet''. vol. III (pp. 276-279).|The men and women were penned up for the night in separate yards.... [they] spent the night in prayer, repeating passages from their scriptures, and exhorting one another in constancy. During the night graves or trenches... were dug in the market-place. ... when these were ready in the morning, Mahomet, himself a spectator of the tragedy, gave command that the captives should be brought forth in companies of five and 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 after party they were thus led out, and butchered in cold blood, till the whole were slain'''.... For Zoheir, an aged Jew, who had saved some of his allies of the Bani Aus... Sabit intervened and procured a pardon.... "But what hath become of all our chiefs-of Kab, of Huwey, of Ozzal, the son of Samuel?" asked the old man.... He received to each inquiry the same reply;-they had all been slain already - "Then of what use is life to me any longer? Leave me not to that bloodthirsty man who has killed that are dear to me in cold blood - But slay me also, I entreat thee. Here take my sword, it is sharp; strike high and hard." Sabit refused, and gave him over to another, who under Ali's orders beheaded the aged man.<br><br />
<br />
Having sated his revenge, and drenched the market-place with the blood of eight hundred victims, 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. She also declined the summons to conversion and continued in the Jewish faith. It is said, however, that she afterwards embraced Islam.}}<br />
==See Also==<br />
{{Hub4|Banu Qurayza|Banu Qurayza}}<br />
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[[Category:QHS]]<br />
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[[Category:Muhammad]]<br />
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[[Category:People of the Book]]<br />
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[[Category:Sacred history]]<br />
[[Category:Islamic History]]<br />
[[Category:Antisemitism]]<br />
[[Category:Jewish tradition]]<br />
[[ar:القرآن_والحديث_والعلماء:_بنو_قريظة]]</div>SOShttps://wikiislamica.net/index.php?title=Coran,_hadith_et_savants_:_Les_Banu_Qurayza&diff=137921Coran, hadith et savants : Les Banu Qurayza2024-02-16T22:58:08Z<p>SOS: </p>
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<div>{{QualityScore|Lead=4|Structure=2|Content=2|Language=4|References=2}}La tribu juive des Banu Qurayza était l’une des trois tribus juives, avec les Banu Nadir et les Banu Qaynuqa, mentionnées par la [[Sirat Rasul Allah|Sira]] (biographie), comme étant présentes dans et autour de Médine au moment de l’arrivée du prophète. La tribu a refusé de se convertir à l’islam et s’est finalement alliée avec les Mecquois païens contre Muhammad et les musulmans, malgré un serment antérieur avec Muhammad de ne pas attaquer les musulmans. Pour cette trahison, sur l’ordre d’[[Allah (God)|Allah]] au moyen de ses anges, tous les hommes adultes de la tribu ont été décapités et les femmes et les enfants vendus en esclavage. Pour plus d’informations, voir [[Le Massacre des Banu Qurayza]].<br />
==Hadiths==<br />
{{Quote|{{Muslim|26|5557}}|<i>Abu as-Sa’ib, l’esclave affranchi de Hisham b. Zuhra, a déclaré qu’il a rendu visite à Abu Sa’id al-Khudri chez lui, (et a poursuivi) en disant : Je l’ai trouvé en train de dire sa prière, alors je me suis assis en attendant qu’il la termine quand j’ai entendu de l’agitation dans les faisceaux (de bois) gisant dans un coin de la maison. J’ai regardé en direction du bruit et j’ai trouvé un serpent. J’ai bondi pour le tuer, mais il (Abu Sa’id al-Khudri) a fait un geste pour que je m’assoie. Alors, je me suis assis et pendant qu’il finissait (la prière), il a montré une pièce de la maison et a dit : "Vois-tu cette pièce ?" J’ai dit : "Oui." Il a dit : Il y avait un jeune homme parmi nous qui venait de se marier. Nous sommes allés avec le Messager d’Allah (ﷺ) (pour participer à la bataille) de la Tranchée quand un jeune homme à la mi-journée avait l’habitude de demander la permission au Messager d’Allah (ﷺ) pour retourner dans sa famille. Un jour, il lui a demandé la permission et le Messager d’Allah (ﷺ) (après la lui avoir accordée) lui a dit : "Emporte tes armes avec toi car je crains que la tribu des Qurayza (te nuise)." L’homme emporta les armes, puis revint et trouva sa femme se tenant entre les deux portes. Il se pencha vers elle, frappé de jalousie, et s’élança dans sa direction pour la poignarder avec une lance. Elle dit : "Eloigne ta lance et entre dans la maison jusqu’à ce que tu voies ce qui m’a fait sortir." Il entra et trouva un énorme serpent enroulé sur la literie. Il s’élança avec la lance et le transperça, puis sortit après l’avoir accroché dans la maison, mais le serpent frémit et l’attaqua, et personne ne sut lequel d’entre eux mourut le premier, le serpent ou le jeune homme. Nous sommes allés voir l’Apôtre d’Allah (ﷺ) pour lui en faire mention et avons dit : "Supplie Allah pour que cet (homme) puisse être ramené à la vie." Dès lors, il dit : "Demandez pardon pour votre compagnon, puis ajouta : il y a à Médine des djinns qui ont accepté l’Islam, donc quand vous voyez l’un d’eux, prononcez-lui un avertissement pendant trois jours, et s’il apparait devant vous après cela, alors tuez-le car c’est un diable."</i>}}{{Quote|{{Bukhari|5|57|66}} et {{Muslim|31|5940}}|<i>Rapporté par Abd Allah ibn az-Zubayr : Au cours de la bataille d’Al-Ahzab, Omar ibn Abi Salama et moi étions restés à l’arrière avec les femmes. Regardez ! J’ai vu (mon père) Az-Zubair monter à cheval et faire deux ou trois fois des allées et venues vers les Banu Qurayza. Alors, quand je suis revenu, j’ai dit : "Ô mon père ! T’ai-je vu faire des allées et venues vers les Banu Qurayza ?" Il a répondu : "M’as-tu vraiment vu, ô mon fils ?" J’ai dit : "Oui." Il a dit : "Le Messager d’Allah (ﷺ) a dit : « Qui veut aller chez les Banu Qurayza et m’apporter de leurs nouvelles ? » J’y suis donc allé, et quand je suis revenu, l’Apôtre d’Allah a mentionné pour moi ses deux parents en disant : "Que mon père et ma mère soient sacrifiés pour toi."</br><br><br />
Abd Allah ibn az-Zubayr a rapporté le jour de la bataille de la Tranchée : Omar ibn Abi Salama et moi étions avec des femmes dans le fort de Hassan (ibn Thabit). À un moment donné, il s’est penché vers moi et j’ai jeté un coup d’œil puis, à un autre moment, je me suis penché vers lui et il regardait et j’ai reconnu mon père alors qu’il montait sur son cheval avec ses armes vers la tribu des Qurayza. Abdullah ibn Urwa a rapporté d’Abd Allah ibn az-Zubayr : J’ai parlé de cela à mon père, après quoi il a dit : "Mon fils, m’as-tu vu (à cette occasion) ?" Il a dit : "Oui." Ensuite, il a dit : "Par Allah, le Messager d’Allah (ﷺ) s’est adressé à moi en disant : « Je sacrifierais pour toi mon père et ma mère. »"</i>}}{{Quote|{{Bukhari|4|52|68}}, {{bukhari|5|59|443}}, et {{Muslim|19|4370}}<br />
<br />
|<i>Rapporté par Aicha : Quand le Messager d’Allah (ﷺ) est revenu le jour (de la bataille) d’Al-Khandaq (c.-à-d. la Tranchée), il déposa ses armes et prit un bain. Alors Gabriel, dont la tête était couverte de poussière, est venu à lui en disant : "Tu as déposé tes armes ! Par Allah, je n’ai pas encore déposé mes armes." Le Messager d’Allah (ﷺ) a dit : "Où (aller maintenant) ?" Gabriel a dit : "Par-là," en pointant vers la tribu des Banu Qurayza. Alors le Messager d’Allah (ﷺ) est parti vers eux.</br><br>Rapporté par Aicha : Lorsque le Prophète (ﷺ) est revenu d’Al-Khandaq (c.-à-d. la Tranchée) et a déposé ses armes et pris un bain, Gabriel est venu et a dit (au Prophète (ﷺ)) : "As-tu déposé tes armes ? Par Allah, nous, les anges, ne les avons pas encore déposées. Alors va à leur rencontre." Le Prophète (ﷺ) a dit, "Où aller ?" Gabriel a dit : "De ce côté", en pointant vers les Banu Qurayza. Ainsi, le Prophète (ﷺ) est parti vers eux.</br><br />
<br>Il a été rapporté sous l'autorité d'Aicha qui a dit : Sa’d a été blessé le jour de la bataille du Fossé. Un homme des Quraych appelé Ibn al-Araqah lui a tiré une flèche qui a transpercé l’artère au milieu de son avant-bras. Le Messager d’Allah (ﷺ) lui dressa une tente dans la mosquée et s’enquerra auprès de lui étant à proximité. Quand il est revenu du Fossé et a déposé ses armes et pris un bain, l’ange Gabriel lui est apparu et il enlevait la poussière de ses cheveux (comme s’il venait de rentrer de la bataille). Ce dernier a dit : "Tu as déposé les armes. Par Dieu, nous ne les avons pas (encore) déposées. Alors marche contre eux." Le Messager d’Allah (ﷺ) a demandé : "Vers où ?" Il a pointé vers les Banu Qurayza. Le Messager d’Allah (que la paix soit sur lui) les a alors combattus. Ils se sont rendus sur ordre du Messager d’Allah (ﷺ), mais il renvoya la décision à leur sujet à Sa’d qui dit : "Je décide que ceux d’entre eux qui peuvent se battre soient tués, leurs femmes et leurs enfants faits prisonniers et leurs biens distribués (parmi les musulmans)."</br>}}{{Quote|{{bukhari|5|59|444}}|<i>Rapporté par Anas : C’est comme si je regardais en ce moment la poussière qui brille se soulever dans la rue des Banu Ghanm (à Médine) à cause de la marche du régiment de Gabriel lorsque le Messager d’Allah (ﷺ) est parti vers les Banu Qurayza (pour les attaquer).</i><br />
}}{{Quote|{{bukhari|2|14|68}}|<i>Rapporté par Anas ibn Malik : Le Messager d’Allah (ﷺ) a fait la prière de fajr pendant qu’il faisait encore nuit, puis il est monté à cheval et a dit, "Allah Akbar ! Khaybar est en ruine. Lorsque nous nous approchons d’une nation, le plus malheureux est le matin de ceux qui ont été avertis." Les gens sont sortis dans les rues en disant : "Muhammad et son armée." Le Messager d’Allah (ﷺ) les a vaincus par la force et leurs guerriers ont été tués ; les enfants et les femmes ont été emmenés comme captifs. Safiya a été prise par Dihyah al-Kalbi et, par la suite, elle a appartenu à l’Apôtre d’Allah qui l’a épousée et son mahr était sa manumission. Abd al-Aziz a dit à Thabit : Ô Abu Thabit, est-ce toi qui a interrogé Anas sur sa dot ? Thabit a répondu qu’il lui a donné comme dot sa propre personne. Abd al-Aziz a souri.</i>}}{{Quote|{{bukhari|1|8|367}}|<i>Rapporté par Abdul Aziz : Anas a dit : Quand le Messager d’Allah (ﷺ) a envahi Khaybar, nous y avons fait la prière de fajr (tôt le matin) alors qu’il faisait encore nuit. Le Prophète (ﷺ) est monté à cheval ainsi qu’Abu Talha et je chevauchais derrière Abu Talha. Le Prophète (ﷺ) a traversé rapidement les ruelles de Khaybar et mon genou a touché la cuisse du Prophète (ﷺ). Il l’a découverte et j’ai vu la blancheur de celle-ci. Quand il est entré dans la ville, il a dit : Allah Akbar ! Khaybar est en ruine. Chaque fois que nous nous approchons d’une nation (hostile) (pour combattre), alors mauvais est le matin pour ceux qui ont été avertis. Il a répété cela trois fois. Les gens sont sortis pour vaquer à leurs occupations et certains d’entre eux ont dit : "Muhammad (est venu)", (certains de nos compagnons ont ajouté : "avec son armée"). Nous avons conquis Khaybar, fait des prisonniers, et le butin a été rassemblé. Dihya est venu et a dit : Ô Prophète d’Allah ! Donne-moi une esclave parmi les captives. Le Prophète a dit : Va et prends n’importe quelle esclave. Il a pris Safiya bint Houyay. Un homme est venu au Prophète (ﷺ) et a dit : "Ô Messager d’Allah (ﷺ) ! Tu as donné Safiya bint Houyay à Dihya alors qu’elle est la maîtresse en chef des tribus Qurayza et an-Nadir et qu’elle ne convient qu’à toi." Le Prophète (ﷺ) a alors dit : "faite-le venir avec elle." Dihya est donc venu avec elle et quand le Prophète (ﷺ) l’a vue, il a dit à Dihya : "Prends tout autre esclave parmi les captives sauf elle." Anas a ajouté : "Le Prophète (ﷺ) l’a ensuite affranchie et l’a épousée." Thabit a demandé à Anas : "Ô Abu Hamza ! Qu’est-ce que le Prophète (ﷺ) a payé (comme mahr) pour elle ?" Il a dit : "Elle-même était son mahr, car il l’a affranchie et épousée." Anas a ajouté : "En chemin, Umm Sulaym l’a habillée pour le mariage (cérémonie) et le soir, elle l’a envoyée comme épouse au Prophète (ﷺ). Le Prophète (ﷺ) était donc un époux et a dit : "Celui qui a quelque chose (nourriture) devrait l’apporter." Il a étendu une feuille de cuir (pour la nourriture) et certains ont apporté des dattes et d’autres du beurre de cuisson. (Je pense qu’il (Anas) a mentionné As-Sawaq). Ils ont alors préparé un plat de hays (un type de nourriture). Et c’était le walima (le banquet de mariage) du Messager d’Allah (ﷺ)."</i>}}{{Quote|{{bukhari|5|59|445}} et {{muslim|19|4374}}|<i>Rapporté par ibn Omar : Le jour d’Al-Ahzab (c.-à-d. les Coalisés), le Prophète (ﷺ) a dit : "Aucun d’entre vous ne devrait faire la prière de Asr, sauf chez les Banu Qurayza." La prière de Asr est devenue obligatoire pour certains d’entre eux en cours de route. Certains ont dit : "Nous ne prierons pas jusqu’à ce que nous atteignions le lieu des Banu Qurayza" alors que d’autres ont dit : "Non, nous prierons à cet endroit, car le Prophète (ﷺ) n’a pas voulu nous dire cela." Plus tard, cela a été mentionné au Prophète (ﷺ) et il n’a réprimandé aucun des deux groupes.<br><br />
<br>Il a été rapporté sur l’autorité d’Abdullah qui a dit : "Le jour où il est revenu de la bataille d’Ahzab, le Messager d’Allah (ﷺ) nous a annoncé que personne ne dirait sa prière de Zuhr sauf dans les quartiers des Banu Qurayza. Certains, qui craignaient que le temps de la prière expire, ont récité leur prière avant d’atteindre la rue des Banu Qurayza. Les autres ont dit : Nous ne ferons notre prière que là où le Messager d’Allah (ﷺ) nous a ordonné de la faire même si le temps a expiré. Quand il a appris la différence de point de vue des deux groupes, le Messager d’Allah (que la paix soit sur lui) n’a blâmé aucun d’entre eux."</i>}}{{Quote|{{bukhari|4|52|280}}, {{bukhari|5|58|148}}, {{Bukhari|8|74|278}}, {{muslim|19|4368}}, et {{muslim|19|4369}}|Rapporté par Abu Saʿid al-Khudri : "Lorsque la tribu des Banu Qurayza était prête à accepter le jugement de Sa’d, le Messager d’Allah (ﷺ) le fit appeler alors que celui-ci était tout proche. Sa’d est arrivé, monté sur un âne et quand il s’est approché, le Messager d’Allah (ﷺ) a dit (aux Ansars) : Levez-vous pour votre chef. Puis Sa’d vint et s’assit à côté du Messager d’Allah (ﷺ) qui lui a dit : Ces gens sont prêts à accepter ton jugement. Sa’d répondit : Je prononce comme jugement que leurs guerriers doivent être tués et que leurs enfants et leurs femmes doivent être faits prisonniers. Le Prophète (ﷺ) fit alors cette remarque : "Ô Sa’d ! Tu as jugé parmi eux avec (ou de manière similaire) le jugement du Roi Allah."<br />
<br><br />
Rapporté par Abu Saʿid al-Khudri : "Certaines personnes (c.-à-d. les Juifs des Banu Qurayza) ont décidé d’accepter le verdict de Sa'd ibn Mu'adh alors le Prophète fit qu’on aille le chercher (ﷺ) (c.-à-d. Sa'd ibn Mu'adh). Il est venu monté sur un âne, et quand il s’est approché de la mosquée, le Prophète (ﷺ) a dit : Levez-vous pour le meilleur parmi vous, ou a dit, levez-vous pour votre chef. Puis le Prophète (ﷺ) a dit : "Ô Sa’d ! Ces gens ont accepté de recevoir ton verdict. Sa’d a dit : Je juge que leurs guerriers doivent être tués et que leurs enfants et leurs femmes doivent être pris comme captifs. Le Prophète a dit : Tu as rendu un jugement similaire au Jugement d’Allah (ou le jugement du Roi)."<br />
<br></br><br />
Rapporté par Abu Saʿid : "Les gens de (la tribu des) Qurayza ont décidé d’accepter le verdict de Sa’d. Le Prophète (ﷺ) le fit appeler et il est venu. Le Prophète (ﷺ) a dit (à ces gens) : Levez-vous pour votre chef ou le meilleur parmi vous ! Sa’d était assis à côté du Prophète (ﷺ) et le Prophète (ﷺ) lui a dit : Ces gens ont accepté ton verdict. Sa’d a répondu : Je donne donc mon jugement que leurs guerriers soient tués et leurs femmes et leurs enfants soient emmenés en captivité. Le Prophète (ﷺ) a dit : Tu as jugé selon le jugement du Roi (Allah). Abu Abdullah a dit : Certains de mes compagnons m'ont rapporté d'Abu al-Walid, ce qu’Abu Sa'd a dit jusqu'à parvenir à ton jugement."<br />
<br></br><br />
Il a été rapporté sur l’autorité d’Abu Saʿid al-Khudri qui a dit : "Les gens des Qurayza se sont rendus en acceptant la décision de Sa'd ibn Mu'adh à leur sujet. En conséquence, le Messager d’Allah (ﷺ) a envoyé chercher Sa’d qui est venu à lui sur un âne. Quand il s’approcha de la mosquée, le Messager d’Allah (ﷺ) dit aux Ansars : Levez-vous pour recevoir votre chef de clan. Puis il a dit (à Sa’d) : Ces gens se sont rendus en acceptant ta décision. Il (Sa’d) a dit : Vous tuerez leurs combattants et capturerez leurs femmes et leurs enfants. (En entendant cela), le Prophète (que la paix soit sur lui) dit : Tu as jugé par le commandement de Dieu. Le narrateur aurait dit : Peut-être qu’il a dit : Tu as jugé par la décision d’un roi. Ibn Muthanna (dans sa version de la tradition) n’a pas mentionné les mots alternatifs."<br></br>Par la même chaîne de transmetteurs, Shu’ba a raconté la même tradition dans laquelle il dit que le Messager d’Allah (ﷺ) a dit (à Sa’d) : Tu as jugé selon le commandement de Dieu. Et une fois il a dit : Tu as jugé par le jugement d’un roi.}}{{Quote|{{bukhari|5|59|362}} et {{muslim|19|4364}}|Rapporté par ibn Omar : Les Banu Nadir et les Banu Qurayza se sont battus (contre le Prophète (ﷺ) violant leur traité de paix), alors le Prophète a exilé les Banu Nadir et a permis aux Banu Qurayza de rester chez eux (à Médine) en ne leur prenant rien jusqu’à ce qu’ils se battent à nouveau contre le Prophète (ﷺ). Il a ensuite tué leurs hommes et distribué leurs femmes, enfants et biens parmi les musulmans, mais certains d’entre eux sont venus voir le Prophète (ﷺ) qui leur a accordé la sécurité, et ils ont embrassé l’Islam. Il a exilé tous les Juifs de Médine. Il s’agissait des Juifs des Banu Qaynuqa, la tribu d’Abdullah ibn Salam, les Juifs des Banu Haritha et tous les autres Juifs de Médine.<br />
<br><br />
Il a été rapporté sur l’autorité d’ibn Omar que les Juifs des Banu Nadir et des Banu Qurayza ont combattu contre le Messager d’Allah (ﷺ) qui a expulsé les Banu Nadir, et a permis aux Qurayza de rester en leur accordant la faveur jusqu’à ce qu’ils aient eux aussi combattu contre lui. Puis, il a tué leurs hommes, et a distribué leurs femmes, leurs enfants et leurs biens parmi les musulmans, sauf que certains d’entre eux, en rejoignant le Messager d’Allah (ﷺ) et en embrassant l’Islam, ont été épargnés. Le Messager d'Allah (ﷺ) a chassé tous les Juifs de Médine, y compris les Banu Qaynuqa, qui étaient les partisans d'Abdullah ibn Salam, les Juifs des Banu Haritha, ainsi que tous les Juifs de Médine.}}{{Quote|{{Abudawud|14|2665}}|Rapporté par Aicha, la Umm al-Mu’minîn : "Aucune femme des Banu Qurayza n’a été tuée à l’exception d’une femme qui était avec moi. Elle racontait des histoires en riant de bon cœur, alors que le Messager d’Allah (ﷺ) tuait son peuple avec les épées. Soudain, un homme l’a appelée en disant : ‘Où est untel ?’ Elle a dit : ‘C’est moi.’ J’ai demandé : ‘Qu’est-ce qui t’arrive ?’ Elle a répondu : ‘J’ai fait quelque chose de nouveau.’ Puis l'homme l'a emmenée et lui a tranché la tête. Je n'oublierai jamais qu'elle riait aux éclats, même si elle savait qu'elle allait être tuée."}}{{Quote|{{Abudawud|38|4390}}|Rapporté par Atiyyah al-Qurazi : "J’étais parmi les captifs des Banu Qurayza. Ils (les compagnons) nous ont examinés, et ceux qui avaient commencé à avoir des poils (pubis) ont été tués, et ceux qui n’en avaient pas non pas été tués. J’étais parmi ceux qui n’avaient pas de poils pubiens."}}{{Quote|{{Ibn Majah|20|3|20|2541}}|Il a été rapporté qu’Abd al-Malik ibn Omar a dit : "J’ai entendu Atiyyah al-Qurazi dire : Nous avons été présentés au Messager d’Allah (ﷺ) le Jour de Qurayza. Ceux dont les poils pubiens avaient poussé ont été tués, et ceux dont les poils pubiens n’avaient pas encore poussé ont été relâchés. J’étais de ceux dont les poils pubiens n’avaient pas encore poussé, alors on m’a laissé partir."}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<br />
<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=588}}<br>See Also Ishaq:464|Selon Ibn Ishaq : Ensuite, on les fit descendre, et le Messager de Dieu les emprisonna dans la demeure de la fille d'al-Harith, une femme de la tribu des Banu al-Najjar. Le Messager de Dieu est sorti sur la place du marché de Médine (qui est toujours son marché aujourd'hui) et a fait creuser des tranchées ; puis il les a appelés et les a décapités dans ces tranchées. Ils ont été amenés à lui en groupes. Parmi eux se trouvaient l'ennemi de Dieu, Huyayy ibn Akhtab, et Ka'b ibn Asad, le chef de la tribu. Ils étaient au nombre de 600 ou 700 – la plus grande estimation dit qu'ils étaient entre 800 et 900. Alors qu'ils étaient emmenés en groupes auprès du Messager de Dieu, ils ont dit à Ka'b ibn Asad : "Ka'b, que penses-tu qu'il va nous arriver ?" Ka'b répondit : "À chaque fois vous ne comprenez pas. Ne voyez-vous pas que l'appelant ne libère personne et que ceux d'entre vous qui sont emmenés ne reviennent pas ? Par Dieu, c'est la mort !" L'affaire a continué jusqu'à ce que le Messager de Dieu en ait fini avec eux.}}{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=466}}<BR>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=244}}<br />
|Ensuite, le Messager de Dieu (ﷺ) a réparti les biens, les épouses et les enfants des Banu Qurayza parmi les musulmans, et il a annoncé ce jour-là les parts des chevaux et des hommes, et a prélevé le cinquième. Un cavalier a reçu trois parts, deux pour le cheval et une pour son cavalier. Un homme sans cheval a reçu une part. Le jour des Banu Qurayza, il y avait trente-six chevaux. C'était le premier butin sur lequel des parts ont été distribuées et le cinquième a été prélevé. Les parts ont été faites selon la pratique de l'époque et conformément à ce que le Messager de Dieu (ﷺ) avait fait auparavant, et cette pratique est resté la coutume pour les raids suivants.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=592}}<br />
| The Messenger of God selected for himself from their women Rayhanah bt. 'Amr b. Khunafah, a woman from the Banu 'Amr b. Qurayzah, and she remained his concubine; when he predeceased her, she was still in his possession .' 70 The Messenger of God offered to marry her and impose the curtain (Ihijab) on her, but she said, "Messenger of God, rather leave me in your possession [as a concubine], for it is easier for me and for you." So he did so. When the Messenger of God took her captive, she showed herself averse to Islam and insisted on Judaism. So the Messenger of God put her aside, and he was grieved because of her. Then, while he was with his companions, he heard the sound of shoes behind him and said, "This must be Tha'labah b. Sa'yah coming to bring me tidings of Rayhanah 's acceptance of Islam." He came to him and said, "Messenger of God, Rayhanah has become a Muslim"-and it gave the Messenger of God joy.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=591-592}}|Then the Messenger of God sent Sa'd b. Zayd al-Angara (a member of the Banu 'Abd al-Ashhal) with some of the captives from the Banu Qurayzah to Najd, and in exchange for them he purchased horses and arms.}}<br />
<br />
==Scholars==<br />
{{Quote|Muir, Sir William. ''The Life of Mahomet''. vol. III (pp. 276-279).|The men and women were penned up for the night in separate yards.... [they] spent the night in prayer, repeating passages from their scriptures, and exhorting one another in constancy. During the night graves or trenches... were dug in the market-place. ... when these were ready in the morning, Mahomet, himself a spectator of the tragedy, gave command that the captives should be brought forth in companies of five and 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 after party they were thus led out, and butchered in cold blood, till the whole were slain'''.... For Zoheir, an aged Jew, who had saved some of his allies of the Bani Aus... Sabit intervened and procured a pardon.... "But what hath become of all our chiefs-of Kab, of Huwey, of Ozzal, the son of Samuel?" asked the old man.... He received to each inquiry the same reply;-they had all been slain already - "Then of what use is life to me any longer? Leave me not to that bloodthirsty man who has killed that are dear to me in cold blood - But slay me also, I entreat thee. Here take my sword, it is sharp; strike high and hard." Sabit refused, and gave him over to another, who under Ali's orders beheaded the aged man.<br><br />
<br />
Having sated his revenge, and drenched the market-place with the blood of eight hundred victims, 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. She also declined the summons to conversion and continued in the Jewish faith. It is said, however, that she afterwards embraced Islam.}}<br />
==See Also==<br />
{{Hub4|Banu Qurayza|Banu Qurayza}}<br />
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[[Category:QHS]]<br />
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[[Category:Muhammad]]<br />
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[[Category:People of the Book]]<br />
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[[Category:Sacred history]]<br />
[[Category:Islamic History]]<br />
[[Category:Antisemitism]]<br />
[[Category:Jewish tradition]]<br />
[[ar:القرآن_والحديث_والعلماء:_بنو_قريظة]]</div>SOShttps://wikiislamica.net/index.php?title=Coran,_hadith_et_savants_:_Les_Banu_Qurayza&diff=137913Coran, hadith et savants : Les Banu Qurayza2024-02-14T17:30:33Z<p>SOS: </p>
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<div>{{QualityScore|Lead=4|Structure=2|Content=2|Language=4|References=2}}La tribu juive des Banu Qurayza était l’une des trois tribus juives, avec les Banu Nadir et les Banu Qaynuqa, mentionnées par la [[Sirat Rasul Allah|Sira]] (biographie), comme étant présentes dans et autour de Médine au moment de l’arrivée du prophète. La tribu a refusé de se convertir à l’islam et s’est finalement alliée avec les Mecquois païens contre Muhammad et les musulmans, malgré un serment antérieur avec Muhammad de ne pas attaquer les musulmans. Pour cette trahison, sur l’ordre d’[[Allah (God)|Allah]] au moyen de ses anges, tous les hommes adultes de la tribu ont été décapités et les femmes et les enfants vendus en esclavage. Pour plus d’informations, voir [[Le Massacre des Banu Qurayza]].<br />
==Hadiths==<br />
{{Quote|{{Muslim|26|5557}}|<i>Abu as-Sa’ib, l’esclave affranchi de Hisham b. Zuhra, a déclaré qu’il a rendu visite à Abu Sa’id al-Khudri chez lui, (et a poursuivi) en disant : Je l’ai trouvé en train de dire sa prière, alors je me suis assis en attendant qu’il la termine quand j’ai entendu de l’agitation dans les faisceaux (de bois) gisant dans un coin de la maison. J’ai regardé en direction du bruit et j’ai trouvé un serpent. J’ai bondi pour le tuer, mais il (Abu Sa’id al-Khudri) a fait un geste pour que je m’assoie. Alors, je me suis assis et pendant qu’il finissait (la prière), il a montré une pièce de la maison et a dit : "Vois-tu cette pièce ?" J’ai dit : "Oui." Il a dit : Il y avait un jeune homme parmi nous qui venait de se marier. Nous sommes allés avec le Messager d’Allah (ﷺ) (pour participer à la bataille) de la Tranchée quand un jeune homme à la mi-journée avait l’habitude de demander la permission au Messager d’Allah (ﷺ) pour retourner dans sa famille. Un jour, il lui a demandé la permission et le Messager d’Allah (ﷺ) (après la lui avoir accordée) lui a dit : "Emporte tes armes avec toi car je crains que la tribu des Qurayza (te nuise)." L’homme emporta les armes, puis revint et trouva sa femme se tenant entre les deux portes. Il se pencha vers elle, frappé de jalousie, et s’élança dans sa direction pour la poignarder avec une lance. Elle dit : "Eloigne ta lance et entre dans la maison jusqu’à ce que tu voies ce qui m’a fait sortir." Il entra et trouva un énorme serpent enroulé sur la literie. Il s’élança avec la lance et le transperça, puis sortit après l’avoir accroché dans la maison, mais le serpent frémit et l’attaqua, et personne ne sut lequel d’entre eux mourut le premier, le serpent ou le jeune homme. Nous sommes allés voir l’Apôtre d’Allah (ﷺ) pour lui en faire mention et avons dit : "Supplie Allah pour que cet (homme) puisse être ramené à la vie." Dès lors, il dit : "Demandez pardon pour votre compagnon, puis ajouta : il y a à Médine des djinns qui ont accepté l’Islam, donc quand vous voyez l’un d’eux, prononcez-lui un avertissement pendant trois jours, et s’il apparait devant vous après cela, alors tuez-le car c’est un diable."</i>}}{{Quote|{{Bukhari|5|57|66}} et {{Muslim|31|5940}}|<i>Rapporté par Abd Allah ibn az-Zubayr : Au cours de la bataille d’Al-Ahzab, Omar ibn Abi Salama et moi étions restés à l’arrière avec les femmes. Regardez ! J’ai vu (mon père) Az-Zubair monter à cheval et faire deux ou trois fois des allées et venues vers les Banu Qurayza. Alors, quand je suis revenu, j’ai dit : "Ô mon père ! T’ai-je vu faire des allées et venues vers les Banu Qurayza ?" Il a répondu : "M’as-tu vraiment vu, ô mon fils ?" J’ai dit : "Oui." Il a dit : "Le Messager d’Allah (ﷺ) a dit : « Qui veut aller chez les Banu Qurayza et m’apporter de leurs nouvelles ? » J’y suis donc allé, et quand je suis revenu, l’Apôtre d’Allah a mentionné pour moi ses deux parents en disant : "Que mon père et ma mère soient sacrifiés pour toi."</br><br><br />
Abd Allah ibn az-Zubayr a rapporté le jour de la bataille de la Tranchée : Omar ibn Abi Salama et moi étions avec des femmes dans le fort de Hassan (ibn Thabit). À un moment donné, il s’est penché vers moi et j’ai jeté un coup d’œil puis, à un autre moment, je me suis penché vers lui et il regardait et j’ai reconnu mon père alors qu’il montait sur son cheval avec ses armes vers la tribu des Qurayza. Abdullah ibn Urwa a rapporté d’Abd Allah ibn az-Zubayr : J’ai parlé de cela à mon père, après quoi il a dit : "Mon fils, m’as-tu vu (à cette occasion) ?" Il a dit : "Oui." Ensuite, il a dit : "Par Allah, le Messager d’Allah (ﷺ) s’est adressé à moi en disant : « Je sacrifierais pour toi mon père et ma mère. »"</i>}}{{Quote|{{Bukhari|4|52|68}}, {{bukhari|5|59|443}}, et {{Muslim|19|4370}}<br />
<br />
|<i>Rapporté par Aicha : Quand le Messager d’Allah (ﷺ) est revenu le jour (de la bataille) d’Al-Khandaq (c.-à-d. la Tranchée), il déposa ses armes et prit un bain. Alors Gabriel, dont la tête était couverte de poussière, est venu à lui en disant : "Tu as déposé tes armes ! Par Allah, je n’ai pas encore déposé mes armes." Le Messager d’Allah (ﷺ) a dit : "Où (aller maintenant) ?" Gabriel a dit : "Par-là," en pointant vers la tribu des Banu Qurayza. Alors le Messager d’Allah (ﷺ) est parti vers eux.</br><br>Rapporté par Aicha : Lorsque le Prophète (ﷺ) est revenu d’Al-Khandaq (c.-à-d. la Tranchée) et a déposé ses armes et pris un bain, Gabriel est venu et a dit (au Prophète (ﷺ)) : "As-tu déposé tes armes ? Par Allah, nous, les anges, ne les avons pas encore déposées. Alors va à leur rencontre." Le Prophète (ﷺ) a dit, "Où aller ?" Gabriel a dit : "De ce côté", en pointant vers les Banu Qurayza. Ainsi, le Prophète (ﷺ) est parti vers eux.</br><br />
<br>Il a été rapporté sous l'autorité d'Aicha qui a dit : Sa’d a été blessé le jour de la bataille du Fossé. Un homme des Quraych appelé Ibn al-Araqah lui a tiré une flèche qui a transpercé l’artère au milieu de son avant-bras. Le Messager d’Allah (ﷺ) lui dressa une tente dans la mosquée et s’enquerra auprès de lui étant à proximité. Quand il est revenu du Fossé et a déposé ses armes et pris un bain, l’ange Gabriel lui est apparu et il enlevait la poussière de ses cheveux (comme s’il venait de rentrer de la bataille). Ce dernier a dit : "Tu as déposé les armes. Par Dieu, nous ne les avons pas (encore) déposées. Alors marche contre eux." Le Messager d’Allah (ﷺ) a demandé : "Vers où ?" Il a pointé vers les Banu Qurayza. Le Messager d’Allah (que la paix soit sur lui) les a alors combattus. Ils se sont rendus sur ordre du Messager d’Allah (ﷺ), mais il renvoya la décision à leur sujet à Sa’d qui dit : "Je décide que ceux d’entre eux qui peuvent se battre soient tués, leurs femmes et leurs enfants faits prisonniers et leurs biens distribués (parmi les musulmans)."</br>}}{{Quote|{{bukhari|5|59|444}}|<i>Rapporté par Anas : C’est comme si je regardais en ce moment la poussière qui brille se soulever dans la rue des Banu Ghanm (à Médine) à cause de la marche du régiment de Gabriel lorsque le Messager d’Allah (ﷺ) est parti vers les Banu Qurayza (pour les attaquer).</i><br />
}}{{Quote|{{bukhari|2|14|68}}|<i>Rapporté par Anas ibn Malik : Le Messager d’Allah (ﷺ) a fait la prière de fajr pendant qu’il faisait encore nuit, puis il est monté à cheval et a dit, "Allah Akbar ! Khaybar est en ruine. Lorsque nous nous approchons d’une nation, le plus malheureux est le matin de ceux qui ont été avertis." Les gens sont sortis dans les rues en disant : "Muhammad et son armée." Le Messager d’Allah (ﷺ) les a vaincus par la force et leurs guerriers ont été tués ; les enfants et les femmes ont été emmenés comme captifs. Safiya a été prise par Dihyah al-Kalbi et, par la suite, elle a appartenu à l’Apôtre d’Allah qui l’a épousée et son mahr était sa manumission. Abd al-Aziz a dit à Thabit : Ô Abu Thabit, est-ce toi qui a interrogé Anas sur sa dot ? Thabit a répondu qu’il lui a donné comme dot sa propre personne. Abd al-Aziz a souri.</i>}}{{Quote|{{bukhari|1|8|367}}|<i>Rapporté par Abdul Aziz : Anas a dit : Quand le Messager d’Allah (ﷺ) a envahi Khaybar, nous y avons fait la prière de fajr (tôt le matin) alors qu’il faisait encore nuit. Le Prophète (ﷺ) est monté à cheval ainsi qu’Abu Talha et je chevauchais derrière Abu Talha. Le Prophète (ﷺ) a traversé rapidement les ruelles de Khaybar et mon genou a touché la cuisse du Prophète (ﷺ). Il l’a découverte et j’ai vu la blancheur de celle-ci. Quand il est entré dans la ville, il a dit : Allah Akbar ! Khaybar est en ruine. Chaque fois que nous nous approchons d’une nation (hostile) (pour combattre), alors mauvais est le matin pour ceux qui ont été avertis. Il a répété cela trois fois. Les gens sont sortis pour vaquer à leurs occupations et certains d’entre eux ont dit : "Muhammad (est venu)", (certains de nos compagnons ont ajouté : "avec son armée"). Nous avons conquis Khaybar, fait des prisonniers, et le butin a été rassemblé. Dihya est venu et a dit : Ô Prophète d’Allah ! Donne-moi une esclave parmi les captives. Le Prophète a dit : Va et prends n’importe quelle esclave. Il a pris Safiya bint Houyay. Un homme est venu au Prophète (ﷺ) et a dit : "Ô Messager d’Allah (ﷺ) ! Tu as donné Safiya bint Houyay à Dihya alors qu’elle est la maîtresse en chef des tribus Qurayza et an-Nadir et qu’elle ne convient qu’à toi." Le Prophète (ﷺ) a alors dit : "faite-le venir avec elle." Dihya est donc venu avec elle et quand le Prophète (ﷺ) l’a vue, il a dit à Dihya : "Prends tout autre esclave parmi les captives sauf elle." Anas a ajouté : "Le Prophète (ﷺ) l’a ensuite affranchie et l’a épousée." Thabit a demandé à Anas : "Ô Abu Hamza ! Qu’est-ce que le Prophète (ﷺ) a payé (comme mahr) pour elle ?" Il a dit : "Elle-même était son mahr, car il l’a affranchie et épousée." Anas a ajouté : "En chemin, Umm Sulaym l’a habillée pour le mariage (cérémonie) et le soir, elle l’a envoyée comme épouse au Prophète (ﷺ). Le Prophète (ﷺ) était donc un époux et a dit : "Celui qui a quelque chose (nourriture) devrait l’apporter." Il a étendu une feuille de cuir (pour la nourriture) et certains ont apporté des dattes et d’autres du beurre de cuisson. (Je pense qu’il (Anas) a mentionné As-Sawaq). Ils ont alors préparé un plat de hays (un type de nourriture). Et c’était le walima (le banquet de mariage) du Messager d’Allah (ﷺ)."</i>}}{{Quote|{{bukhari|5|59|445}} et {{muslim|19|4374}}|<i>Rapporté par ibn Omar : Le jour d’Al-Ahzab (c.-à-d. les Coalisés), le Prophète (ﷺ) a dit : "Aucun d’entre vous ne devrait faire la prière de Asr, sauf chez les Banu Qurayza." La prière de Asr est devenue obligatoire pour certains d’entre eux en cours de route. Certains ont dit : "Nous ne prierons pas jusqu’à ce que nous atteignions le lieu des Banu Qurayza" alors que d’autres ont dit : "Non, nous prierons à cet endroit, car le Prophète (ﷺ) n’a pas voulu nous dire cela." Plus tard, cela a été mentionné au Prophète (ﷺ) et il n’a réprimandé aucun des deux groupes.<br><br />
<br>Il a été rapporté sur l’autorité d’Abdullah qui a dit : "Le jour où il est revenu de la bataille d’Ahzab, le Messager d’Allah (ﷺ) nous a annoncé que personne ne dirait sa prière de Zuhr sauf dans les quartiers des Banu Qurayza. Certains, qui craignaient que le temps de la prière expire, ont récité leur prière avant d’atteindre la rue des Banu Qurayza. Les autres ont dit : Nous ne ferons notre prière que là où le Messager d’Allah (ﷺ) nous a ordonné de la faire même si le temps a expiré. Quand il a appris la différence de point de vue des deux groupes, le Messager d’Allah (que la paix soit sur lui) n’a blâmé aucun d’entre eux."</i>}}{{Quote|{{bukhari|4|52|280}}, {{bukhari|5|58|148}}, {{Bukhari|8|74|278}}, {{muslim|19|4368}}, et {{muslim|19|4369}}|Rapporté par Abu Saʿid al-Khudri : "Lorsque la tribu des Banu Qurayza était prête à accepter le jugement de Sa’d, le Messager d’Allah (ﷺ) le fit appeler alors que celui-ci était tout proche. Sa’d est arrivé, monté sur un âne et quand il s’est approché, le Messager d’Allah (ﷺ) a dit (aux Ansars) : Levez-vous pour votre chef. Puis Sa’d vint et s’assit à côté du Messager d’Allah (ﷺ) qui lui a dit : Ces gens sont prêts à accepter ton jugement. Sa’d répondit : Je prononce comme jugement que leurs guerriers doivent être tués et que leurs enfants et leurs femmes doivent être faits prisonniers. Le Prophète (ﷺ) fit alors cette remarque : "Ô Sa’d ! Tu as jugé parmi eux avec (ou de manière similaire) le jugement du Roi Allah."<br />
<br><br />
Rapporté par Abu Saʿid al-Khudri : "Certaines personnes (c.-à-d. les Juifs des Banu Qurayza) ont décidé d’accepter le verdict de Sa'd ibn Mu'adh alors le Prophète fit qu’on aille le chercher (ﷺ) (c.-à-d. Sa'd ibn Mu'adh). Il est venu monté sur un âne, et quand il s’est approché de la mosquée, le Prophète (ﷺ) a dit : Levez-vous pour le meilleur parmi vous, ou a dit, levez-vous pour votre chef. Puis le Prophète (ﷺ) a dit : "Ô Sa’d ! Ces gens ont accepté de recevoir ton verdict. Sa’d a dit : Je juge que leurs guerriers doivent être tués et que leurs enfants et leurs femmes doivent être pris comme captifs. Le Prophète a dit : Tu as rendu un jugement similaire au Jugement d’Allah (ou le jugement du Roi)."<br />
<br></br><br />
Rapporté par Abu Saʿid : "Les gens de (la tribu des) Qurayza ont décidé d’accepter le verdict de Sa’d. Le Prophète (ﷺ) le fit appeler et il est venu. Le Prophète (ﷺ) a dit (à ces gens) : Levez-vous pour votre chef ou le meilleur parmi vous ! Sa’d était assis à côté du Prophète (ﷺ) et le Prophète (ﷺ) lui a dit : Ces gens ont accepté ton verdict. Sa’d a répondu : Je donne donc mon jugement que leurs guerriers soient tués et leurs femmes et leurs enfants soient emmenés en captivité. Le Prophète (ﷺ) a dit : Tu as jugé selon le jugement du Roi (Allah). Abu Abdullah a dit : Certains de mes compagnons m'ont rapporté d'Abu al-Walid, ce qu’Abu Sa'd a dit jusqu'à parvenir à ton jugement."<br />
<br></br><br />
Il a été rapporté sur l’autorité d’Abu Saʿid al-Khudri qui a dit : "Les gens des Qurayza se sont rendus en acceptant la décision de Sa'd ibn Mu'adh à leur sujet. En conséquence, le Messager d’Allah (ﷺ) a envoyé chercher Sa’d qui est venu à lui sur un âne. Quand il s’approcha de la mosquée, le Messager d’Allah (ﷺ) dit aux Ansars : Levez-vous pour recevoir votre chef de clan. Puis il a dit (à Sa’d) : Ces gens se sont rendus en acceptant ta décision. Il (Sa’d) a dit : Vous tuerez leurs combattants et capturerez leurs femmes et leurs enfants. (En entendant cela), le Prophète (que la paix soit sur lui) dit : Tu as jugé par le commandement de Dieu. Le narrateur aurait dit : Peut-être qu’il a dit : Tu as jugé par la décision d’un roi. Ibn Muthanna (dans sa version de la tradition) n’a pas mentionné les mots alternatifs."<br></br>Par la même chaîne de transmetteurs, Shu’ba a raconté la même tradition dans laquelle il dit que le Messager d’Allah (ﷺ) a dit (à Sa’d) : Tu as jugé selon le commandement de Dieu. Et une fois il a dit : Tu as jugé par le jugement d’un roi.}}{{Quote|{{bukhari|5|59|362}} et {{muslim|19|4364}}|Rapporté par ibn Omar : Les Banu Nadir et les Banu Qurayza se sont battus (contre le Prophète (ﷺ) violant leur traité de paix), alors le Prophète a exilé les Banu Nadir et a permis aux Banu Qurayza de rester chez eux (à Médine) en ne leur prenant rien jusqu’à ce qu’ils se battent à nouveau contre le Prophète (ﷺ). Il a ensuite tué leurs hommes et distribué leurs femmes, enfants et biens parmi les musulmans, mais certains d’entre eux sont venus voir le Prophète (ﷺ) qui leur a accordé la sécurité, et ils ont embrassé l’Islam. Il a exilé tous les Juifs de Médine. Il s’agissait des Juifs des Banu Qaynuqa, la tribu d’Abdullah ibn Salam, les Juifs des Banu Haritha et tous les autres Juifs de Médine.<br />
<br><br />
Il a été rapporté sur l’autorité d’ibn Omar que les Juifs des Banu Nadir et des Banu Qurayza ont combattu contre le Messager d’Allah (ﷺ) qui a expulsé les Banu Nadir, et a permis aux Qurayza de rester en leur accordant la faveur jusqu’à ce qu’ils aient eux aussi combattu contre lui. Puis, il a tué leurs hommes, et a distribué leurs femmes, leurs enfants et leurs biens parmi les musulmans, sauf que certains d’entre eux, en rejoignant le Messager d’Allah (ﷺ) et en embrassant l’Islam, ont été épargnés. Le Messager d'Allah (ﷺ) a chassé tous les Juifs de Médine, y compris les Banu Qaynuqa, qui étaient les partisans d'Abdullah ibn Salam, les Juifs des Banu Haritha, ainsi que tous les Juifs de Médine.}}{{Quote|{{Abudawud|14|2665}}|Rapporté par Aicha, la Umm al-Mu’minîn : "Aucune femme des Banu Qurayza n’a été tuée à l’exception d’une femme qui était avec moi. Elle racontait des histoires en riant de bon cœur, alors que le Messager d’Allah (ﷺ) tuait son peuple avec les épées. Soudain, un homme l’a appelée en disant : ‘Où est untel ?’ Elle a dit : ‘C’est moi.’ J’ai demandé : ‘Qu’est-ce qui t’arrive ?’ Elle a répondu : ‘J’ai fait quelque chose de nouveau.’ Puis l'homme l'a emmenée et lui a tranché la tête. Je n'oublierai jamais qu'elle riait aux éclats, même si elle savait qu'elle allait être tuée."}}{{Quote|{{Abudawud|38|4390}}|Rapporté par Atiyyah al-Qurazi : "J’étais parmi les captifs des Banu Qurayza. Ils (les compagnons) nous ont examinés, et ceux qui avaient commencé à avoir des poils (pubis) ont été tués, et ceux qui n’en avaient pas non pas été tués. J’étais parmi ceux qui n’avaient pas de poils pubiens."}}{{Quote|{{Ibn Majah|20|3|20|2541}}|Il a été rapporté qu’Abd al-Malik ibn Omar a dit : "J’ai entendu Atiyyah al-Qurazi dire : Nous avons été présentés au Messager d’Allah (ﷺ) le Jour de Qurayza. Ceux dont les poils pubiens avaient poussé ont été tués, et ceux dont les poils pubiens n’avaient pas encore poussé ont été relâchés. J’étais de ceux dont les poils pubiens n’avaient pas encore poussé, alors on m’a laissé partir."}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<br />
<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=588}}<br>See Also Ishaq:464|Selon Ibn Ishaq : Ensuite, on les fit descendre, et le Messager de Dieu les emprisonna dans la demeure de la fille d'al-Harith, une femme de la tribu des Banu al-Najjar. Le Messager de Dieu est sorti sur la place du marché de Médine (qui est toujours son marché aujourd'hui) et a fait creuser des tranchées ; puis il les a appelés et les a décapités dans ces tranchées. Ils ont été amenés à lui en groupes. Parmi eux se trouvaient l'ennemi de Dieu, Huyayy ibn Akhtab, et Ka'b ibn Asad, le chef de la tribu. Ils étaient au nombre de 600 ou 700 – la plus grande estimation dit qu'ils étaient entre 800 et 900. Alors qu'ils étaient emmenés en groupes auprès du Messager de Dieu, ils ont dit à Ka'b ibn Asad : "Ka'b, que penses-tu qu'il va nous arriver ?" Ka'b répondit : "À chaque fois vous ne comprenez pas. Ne voyez-vous pas que l'appelant ne libère personne et que ceux d'entre vous qui sont emmenés ne reviennent pas ? Par Dieu, c'est la mort !" L'affaire a continué jusqu'à ce que le Messager de Dieu en ait fini avec eux.}}{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=466}}<BR>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=244}}<br />
|Then the apostle divided the property, wives, and children of B. Qurayza among the Muslims, and he made known on that day the shares of horse<br />
and men, and took out the fifth. A horseman got three shares, two for the horse and one for his rider. A man without a horse got one share. On the day of B. Qurayza there were thirty-six horses. It was the first booty on which lots were cast and the fifth was taken. According to its precedent and what the apostle did the divisions were made, and it remained the custom for raids.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=592}}<br />
| The Messenger of God selected for himself from their women Rayhanah bt. 'Amr b. Khunafah, a woman from the Banu 'Amr b. Qurayzah, and she remained his concubine; when he predeceased her, she was still in his possession .' 70 The Messenger of God offered to marry her and impose the curtain (Ihijab) on her, but she said, "Messenger of God, rather leave me in your possession [as a concubine], for it is easier for me and for you." So he did so. When the Messenger of God took her captive, she showed herself averse to Islam and insisted on Judaism. So the Messenger of God put her aside, and he was grieved because of her. Then, while he was with his companions, he heard the sound of shoes behind him and said, "This must be Tha'labah b. Sa'yah coming to bring me tidings of Rayhanah 's acceptance of Islam." He came to him and said, "Messenger of God, Rayhanah has become a Muslim"-and it gave the Messenger of God joy.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=591-592}}|Then the Messenger of God sent Sa'd b. Zayd al-Angara (a member of the Banu 'Abd al-Ashhal) with some of the captives from the Banu Qurayzah to Najd, and in exchange for them he purchased horses and arms.}}<br />
<br />
==Scholars==<br />
{{Quote|Muir, Sir William. ''The Life of Mahomet''. vol. III (pp. 276-279).|The men and women were penned up for the night in separate yards.... [they] spent the night in prayer, repeating passages from their scriptures, and exhorting one another in constancy. During the night graves or trenches... were dug in the market-place. ... when these were ready in the morning, Mahomet, himself a spectator of the tragedy, gave command that the captives should be brought forth in companies of five and 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 after party they were thus led out, and butchered in cold blood, till the whole were slain'''.... For Zoheir, an aged Jew, who had saved some of his allies of the Bani Aus... Sabit intervened and procured a pardon.... "But what hath become of all our chiefs-of Kab, of Huwey, of Ozzal, the son of Samuel?" asked the old man.... He received to each inquiry the same reply;-they had all been slain already - "Then of what use is life to me any longer? Leave me not to that bloodthirsty man who has killed that are dear to me in cold blood - But slay me also, I entreat thee. Here take my sword, it is sharp; strike high and hard." Sabit refused, and gave him over to another, who under Ali's orders beheaded the aged man.<br><br />
<br />
Having sated his revenge, and drenched the market-place with the blood of eight hundred victims, 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. She also declined the summons to conversion and continued in the Jewish faith. It is said, however, that she afterwards embraced Islam.}}<br />
==See Also==<br />
{{Hub4|Banu Qurayza|Banu Qurayza}}<br />
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[[Category:QHS]]<br />
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[[Category:Muhammad]]<br />
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[[Category:People of the Book]]<br />
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[[Category:Sacred history]]<br />
[[Category:Islamic History]]<br />
[[Category:Antisemitism]]<br />
[[Category:Jewish tradition]]<br />
[[ar:القرآن_والحديث_والعلماء:_بنو_قريظة]]</div>SOShttps://wikiislamica.net/index.php?title=Coran,_hadith_et_savants_:_Les_Banu_Qurayza&diff=137844Coran, hadith et savants : Les Banu Qurayza2024-01-27T17:39:03Z<p>SOS: </p>
<hr />
<div>{{QualityScore|Lead=4|Structure=2|Content=2|Language=4|References=2}}La tribu juive des Banu Qurayza était l’une des trois tribus juives, avec les Banu Nadir et les Banu Qaynuqa, mentionnées par la [[Sirat Rasul Allah|Sira]] (biographie), comme étant présentes dans et autour de Médine au moment de l’arrivée du prophète. La tribu a refusé de se convertir à l’islam et s’est finalement alliée avec les Mecquois païens contre Muhammad et les musulmans, malgré un serment antérieur avec Muhammad de ne pas attaquer les musulmans. Pour cette trahison, sur l’ordre d’[[Allah (God)|Allah]] au moyen de ses anges, tous les hommes adultes de la tribu ont été décapités et les femmes et les enfants vendus en esclavage. Pour plus d’informations, voir [[Le Massacre des Banu Qurayza]].<br />
==Hadiths==<br />
{{Quote|{{Muslim|26|5557}}|<i>Abu as-Sa’ib, l’esclave affranchi de Hisham b. Zuhra, a déclaré qu’il a rendu visite à Abu Sa’id al-Khudri chez lui, (et a poursuivi) en disant : Je l’ai trouvé en train de dire sa prière, alors je me suis assis en attendant qu’il la termine quand j’ai entendu de l’agitation dans les faisceaux (de bois) gisant dans un coin de la maison. J’ai regardé en direction du bruit et j’ai trouvé un serpent. J’ai bondi pour le tuer, mais il (Abu Sa’id al-Khudri) a fait un geste pour que je m’assoie. Alors, je me suis assis et pendant qu’il finissait (la prière), il a montré une pièce de la maison et a dit : "Vois-tu cette pièce ?" J’ai dit : "Oui." Il a dit : Il y avait un jeune homme parmi nous qui venait de se marier. Nous sommes allés avec le Messager d’Allah (ﷺ) (pour participer à la bataille) de la Tranchée quand un jeune homme à la mi-journée avait l’habitude de demander la permission au Messager d’Allah (ﷺ) pour retourner dans sa famille. Un jour, il lui a demandé la permission et le Messager d’Allah (ﷺ) (après la lui avoir accordée) lui a dit : "Emporte tes armes avec toi car je crains que la tribu des Qurayza (te nuise)." L’homme emporta les armes, puis revint et trouva sa femme se tenant entre les deux portes. Il se pencha vers elle, frappé de jalousie, et s’élança dans sa direction pour la poignarder avec une lance. Elle dit : "Eloigne ta lance et entre dans la maison jusqu’à ce que tu voies ce qui m’a fait sortir." Il entra et trouva un énorme serpent enroulé sur la literie. Il s’élança avec la lance et le transperça, puis sortit après l’avoir accroché dans la maison, mais le serpent frémit et l’attaqua, et personne ne sut lequel d’entre eux mourut le premier, le serpent ou le jeune homme. Nous sommes allés voir l’Apôtre d’Allah (ﷺ) pour lui en faire mention et avons dit : "Supplie Allah pour que cet (homme) puisse être ramené à la vie." Dès lors, il dit : "Demandez pardon pour votre compagnon, puis ajouta : il y a à Médine des djinns qui ont accepté l’Islam, donc quand vous voyez l’un d’eux, prononcez-lui un avertissement pendant trois jours, et s’il apparait devant vous après cela, alors tuez-le car c’est un diable."</i>}}{{Quote|{{Bukhari|5|57|66}} et {{Muslim|31|5940}}|<i>Rapporté par Abd Allah ibn az-Zubayr : Au cours de la bataille d’Al-Ahzab, Omar ibn Abi Salama et moi étions restés à l’arrière avec les femmes. Regardez ! J’ai vu (mon père) Az-Zubair monter à cheval et faire deux ou trois fois des allées et venues vers les Banu Qurayza. Alors, quand je suis revenu, j’ai dit : "Ô mon père ! T’ai-je vu faire des allées et venues vers les Banu Qurayza ?" Il a répondu : "M’as-tu vraiment vu, ô mon fils ?" J’ai dit : "Oui." Il a dit : "Le Messager d’Allah (ﷺ) a dit : « Qui veut aller chez les Banu Qurayza et m’apporter de leurs nouvelles ? » J’y suis donc allé, et quand je suis revenu, l’Apôtre d’Allah a mentionné pour moi ses deux parents en disant : "Que mon père et ma mère soient sacrifiés pour toi."</br><br><br />
Abd Allah ibn az-Zubayr a rapporté le jour de la bataille de la Tranchée : Omar ibn Abi Salama et moi étions avec des femmes dans le fort de Hassan (ibn Thabit). À un moment donné, il s’est penché vers moi et j’ai jeté un coup d’œil puis, à un autre moment, je me suis penché vers lui et il regardait et j’ai reconnu mon père alors qu’il montait sur son cheval avec ses armes vers la tribu des Qurayza. Abdullah ibn Urwa a rapporté d’Abd Allah ibn az-Zubayr : J’ai parlé de cela à mon père, après quoi il a dit : "Mon fils, m’as-tu vu (à cette occasion) ?" Il a dit : "Oui." Ensuite, il a dit : "Par Allah, le Messager d’Allah (ﷺ) s’est adressé à moi en disant : « Je sacrifierais pour toi mon père et ma mère. »"</i>}}{{Quote|{{Bukhari|4|52|68}}, {{bukhari|5|59|443}}, et {{Muslim|19|4370}}<br />
<br />
|<i>Rapporté par Aicha : Quand le Messager d’Allah (ﷺ) est revenu le jour (de la bataille) d’Al-Khandaq (c.-à-d. la Tranchée), il déposa ses armes et prit un bain. Alors Gabriel, dont la tête était couverte de poussière, est venu à lui en disant : "Tu as déposé tes armes ! Par Allah, je n’ai pas encore déposé mes armes." Le Messager d’Allah (ﷺ) a dit : "Où (aller maintenant) ?" Gabriel a dit : "Par-là," en pointant vers la tribu des Banu Qurayza. Alors le Messager d’Allah (ﷺ) est parti vers eux.</br><br>Rapporté par Aicha : Lorsque le Prophète (ﷺ) est revenu d’Al-Khandaq (c.-à-d. la Tranchée) et a déposé ses armes et pris un bain, Gabriel est venu et a dit (au Prophète (ﷺ)) : "As-tu déposé tes armes ? Par Allah, nous, les anges, ne les avons pas encore déposées. Alors va à leur rencontre." Le Prophète (ﷺ) a dit, "Où aller ?" Gabriel a dit : "De ce côté", en pointant vers les Banu Qurayza. Ainsi, le Prophète (ﷺ) est parti vers eux.</br><br />
<br>Il a été rapporté sous l'autorité d'Aicha qui a dit : Sa’d a été blessé le jour de la bataille du Fossé. Un homme des Quraych appelé Ibn al-Araqah lui a tiré une flèche qui a transpercé l’artère au milieu de son avant-bras. Le Messager d’Allah (ﷺ) lui dressa une tente dans la mosquée et s’enquerra auprès de lui étant à proximité. Quand il est revenu du Fossé et a déposé ses armes et pris un bain, l’ange Gabriel lui est apparu et il enlevait la poussière de ses cheveux (comme s’il venait de rentrer de la bataille). Ce dernier a dit : "Tu as déposé les armes. Par Dieu, nous ne les avons pas (encore) déposées. Alors marche contre eux." Le Messager d’Allah (ﷺ) a demandé : "Vers où ?" Il a pointé vers les Banu Qurayza. Le Messager d’Allah (que la paix soit sur lui) les a alors combattus. Ils se sont rendus sur ordre du Messager d’Allah (ﷺ), mais il renvoya la décision à leur sujet à Sa’d qui dit : "Je décide que ceux d’entre eux qui peuvent se battre soient tués, leurs femmes et leurs enfants faits prisonniers et leurs biens distribués (parmi les musulmans)."</br>}}{{Quote|{{bukhari|5|59|444}}|<i>Rapporté par Anas : C’est comme si je regardais en ce moment la poussière qui brille se soulever dans la rue des Banu Ghanm (à Médine) à cause de la marche du régiment de Gabriel lorsque le Messager d’Allah (ﷺ) est parti vers les Banu Qurayza (pour les attaquer).</i><br />
}}{{Quote|{{bukhari|2|14|68}}|<i>Rapporté par Anas ibn Malik : Le Messager d’Allah (ﷺ) a fait la prière de fajr pendant qu’il faisait encore nuit, puis il est monté à cheval et a dit, "Allah Akbar ! Khaybar est en ruine. Lorsque nous nous approchons d’une nation, le plus malheureux est le matin de ceux qui ont été avertis." Les gens sont sortis dans les rues en disant : "Muhammad et son armée." Le Messager d’Allah (ﷺ) les a vaincus par la force et leurs guerriers ont été tués ; les enfants et les femmes ont été emmenés comme captifs. Safiya a été prise par Dihyah al-Kalbi et, par la suite, elle a appartenu à l’Apôtre d’Allah qui l’a épousée et son mahr était sa manumission. Abd al-Aziz a dit à Thabit : Ô Abu Thabit, est-ce toi qui a interrogé Anas sur sa dot ? Thabit a répondu qu’il lui a donné comme dot sa propre personne. Abd al-Aziz a souri.</i>}}{{Quote|{{bukhari|1|8|367}}|<i>Rapporté par Abdul Aziz : Anas a dit : Quand le Messager d’Allah (ﷺ) a envahi Khaybar, nous y avons fait la prière de fajr (tôt le matin) alors qu’il faisait encore nuit. Le Prophète (ﷺ) est monté à cheval ainsi qu’Abu Talha et je chevauchais derrière Abu Talha. Le Prophète (ﷺ) a traversé rapidement les ruelles de Khaybar et mon genou a touché la cuisse du Prophète (ﷺ). Il l’a découverte et j’ai vu la blancheur de celle-ci. Quand il est entré dans la ville, il a dit : Allah Akbar ! Khaybar est en ruine. Chaque fois que nous nous approchons d’une nation (hostile) (pour combattre), alors mauvais est le matin pour ceux qui ont été avertis. Il a répété cela trois fois. Les gens sont sortis pour vaquer à leurs occupations et certains d’entre eux ont dit : "Muhammad (est venu)", (certains de nos compagnons ont ajouté : "avec son armée"). Nous avons conquis Khaybar, fait des prisonniers, et le butin a été rassemblé. Dihya est venu et a dit : Ô Prophète d’Allah ! Donne-moi une esclave parmi les captives. Le Prophète a dit : Va et prends n’importe quelle esclave. Il a pris Safiya bint Houyay. Un homme est venu au Prophète (ﷺ) et a dit : "Ô Messager d’Allah (ﷺ) ! Tu as donné Safiya bint Houyay à Dihya alors qu’elle est la maîtresse en chef des tribus Qurayza et an-Nadir et qu’elle ne convient qu’à toi." Le Prophète (ﷺ) a alors dit : "faite-le venir avec elle." Dihya est donc venu avec elle et quand le Prophète (ﷺ) l’a vue, il a dit à Dihya : "Prends tout autre esclave parmi les captives sauf elle." Anas a ajouté : "Le Prophète (ﷺ) l’a ensuite affranchie et l’a épousée." Thabit a demandé à Anas : "Ô Abu Hamza ! Qu’est-ce que le Prophète (ﷺ) a payé (comme mahr) pour elle ?" Il a dit : "Elle-même était son mahr, car il l’a affranchie et épousée." Anas a ajouté : "En chemin, Umm Sulaym l’a habillée pour le mariage (cérémonie) et le soir, elle l’a envoyée comme épouse au Prophète (ﷺ). Le Prophète (ﷺ) était donc un époux et a dit : "Celui qui a quelque chose (nourriture) devrait l’apporter." Il a étendu une feuille de cuir (pour la nourriture) et certains ont apporté des dattes et d’autres du beurre de cuisson. (Je pense qu’il (Anas) a mentionné As-Sawaq). Ils ont alors préparé un plat de hays (un type de nourriture). Et c’était le walima (le banquet de mariage) du Messager d’Allah (ﷺ)."</i>}}{{Quote|{{bukhari|5|59|445}} et {{muslim|19|4374}}|<i>Rapporté par ibn Omar : Le jour d’Al-Ahzab (c.-à-d. les Coalisés), le Prophète (ﷺ) a dit : "Aucun d’entre vous ne devrait faire la prière de Asr, sauf chez les Banu Qurayza." La prière de Asr est devenue obligatoire pour certains d’entre eux en cours de route. Certains ont dit : "Nous ne prierons pas jusqu’à ce que nous atteignions le lieu des Banu Qurayza" alors que d’autres ont dit : "Non, nous prierons à cet endroit, car le Prophète (ﷺ) n’a pas voulu nous dire cela." Plus tard, cela a été mentionné au Prophète (ﷺ) et il n’a réprimandé aucun des deux groupes.<br><br />
<br>Il a été rapporté sur l’autorité d’Abdullah qui a dit : "Le jour où il est revenu de la bataille d’Ahzab, le Messager d’Allah (ﷺ) nous a annoncé que personne ne dirait sa prière de Zuhr sauf dans les quartiers des Banu Qurayza. Certains, qui craignaient que le temps de la prière expire, ont récité leur prière avant d’atteindre la rue des Banu Qurayza. Les autres ont dit : Nous ne ferons notre prière que là où le Messager d’Allah (ﷺ) nous a ordonné de la faire même si le temps a expiré. Quand il a appris la différence de point de vue des deux groupes, le Messager d’Allah (que la paix soit sur lui) n’a blâmé aucun d’entre eux."</i>}}{{Quote|{{bukhari|4|52|280}}, {{bukhari|5|58|148}}, {{Bukhari|8|74|278}}, {{muslim|19|4368}}, et {{muslim|19|4369}}|Rapporté par Abu Saʿid al-Khudri : "Lorsque la tribu des Banu Qurayza était prête à accepter le jugement de Sa’d, le Messager d’Allah (ﷺ) le fit appeler alors que celui-ci était tout proche. Sa’d est arrivé, monté sur un âne et quand il s’est approché, le Messager d’Allah (ﷺ) a dit (aux Ansars) : Levez-vous pour votre chef. Puis Sa’d vint et s’assit à côté du Messager d’Allah (ﷺ) qui lui a dit : Ces gens sont prêts à accepter ton jugement. Sa’d répondit : Je prononce comme jugement que leurs guerriers doivent être tués et que leurs enfants et leurs femmes doivent être faits prisonniers. Le Prophète (ﷺ) fit alors cette remarque : "Ô Sa’d ! Tu as jugé parmi eux avec (ou de manière similaire) le jugement du Roi Allah."<br />
<br><br />
Rapporté par Abu Saʿid al-Khudri : "Certaines personnes (c.-à-d. les Juifs des Banu Qurayza) ont décidé d’accepter le verdict de Sa'd ibn Mu'adh alors le Prophète fit qu’on aille le chercher (ﷺ) (c.-à-d. Sa'd ibn Mu'adh). Il est venu monté sur un âne, et quand il s’est approché de la mosquée, le Prophète (ﷺ) a dit : Levez-vous pour le meilleur parmi vous, ou a dit, levez-vous pour votre chef. Puis le Prophète (ﷺ) a dit : "Ô Sa’d ! Ces gens ont accepté de recevoir ton verdict. Sa’d a dit : Je juge que leurs guerriers doivent être tués et que leurs enfants et leurs femmes doivent être pris comme captifs. Le Prophète a dit : Tu as rendu un jugement similaire au Jugement d’Allah (ou le jugement du Roi)."<br />
<br></br><br />
Rapporté par Abu Saʿid : "Les gens de (la tribu des) Qurayza ont décidé d’accepter le verdict de Sa’d. Le Prophète (ﷺ) le fit appeler et il est venu. Le Prophète (ﷺ) a dit (à ces gens) : Levez-vous pour votre chef ou le meilleur parmi vous ! Sa’d était assis à côté du Prophète (ﷺ) et le Prophète (ﷺ) lui a dit : Ces gens ont accepté ton verdict. Sa’d a répondu : Je donne donc mon jugement que leurs guerriers soient tués et leurs femmes et leurs enfants soient emmenés en captivité. Le Prophète (ﷺ) a dit : Tu as jugé selon le jugement du Roi (Allah). Abu Abdullah a dit : Certains de mes compagnons m'ont rapporté d'Abu al-Walid, ce qu’Abu Sa'd a dit jusqu'à parvenir à ton jugement."<br />
<br></br><br />
Il a été rapporté sur l’autorité d’Abu Saʿid al-Khudri qui a dit : "Les gens des Qurayza se sont rendus en acceptant la décision de Sa'd ibn Mu'adh à leur sujet. En conséquence, le Messager d’Allah (ﷺ) a envoyé chercher Sa’d qui est venu à lui sur un âne. Quand il s’approcha de la mosquée, le Messager d’Allah (ﷺ) dit aux Ansars : Levez-vous pour recevoir votre chef de clan. Puis il a dit (à Sa’d) : Ces gens se sont rendus en acceptant ta décision. Il (Sa’d) a dit : Vous tuerez leurs combattants et capturerez leurs femmes et leurs enfants. (En entendant cela), le Prophète (que la paix soit sur lui) dit : Tu as jugé par le commandement de Dieu. Le narrateur aurait dit : Peut-être qu’il a dit : Tu as jugé par la décision d’un roi. Ibn Muthanna (dans sa version de la tradition) n’a pas mentionné les mots alternatifs."<br></br>Par la même chaîne de transmetteurs, Shu’ba a raconté la même tradition dans laquelle il dit que le Messager d’Allah (ﷺ) a dit (à Sa’d) : Tu as jugé selon le commandement de Dieu. Et une fois il a dit : Tu as jugé par le jugement d’un roi.}}{{Quote|{{bukhari|5|59|362}} et {{muslim|19|4364}}|Rapporté par ibn Omar : Les Banu Nadir et les Banu Qurayza se sont battus (contre le Prophète (ﷺ) violant leur traité de paix), alors le Prophète a exilé les Banu Nadir et a permis aux Banu Qurayza de rester chez eux (à Médine) en ne leur prenant rien jusqu’à ce qu’ils se battent à nouveau contre le Prophète (ﷺ). Il a ensuite tué leurs hommes et distribué leurs femmes, enfants et biens parmi les musulmans, mais certains d’entre eux sont venus voir le Prophète (ﷺ) qui leur a accordé la sécurité, et ils ont embrassé l’Islam. Il a exilé tous les Juifs de Médine. Il s’agissait des Juifs des Banu Qaynuqa, la tribu d’Abdullah ibn Salam, les Juifs des Banu Haritha et tous les autres Juifs de Médine.<br />
<br><br />
Il a été rapporté sur l’autorité d’ibn Omar que les Juifs des Banu Nadir et des Banu Qurayza ont combattu contre le Messager d’Allah (ﷺ) qui a expulsé les Banu Nadir, et a permis aux Qurayza de rester en leur accordant la faveur jusqu’à ce qu’ils aient eux aussi combattu contre lui. Puis, il a tué leurs hommes, et a distribué leurs femmes, leurs enfants et leurs biens parmi les musulmans, sauf que certains d’entre eux, en rejoignant le Messager d’Allah (ﷺ) et en embrassant l’Islam, ont été épargnés. Le Messager d'Allah (ﷺ) a chassé tous les Juifs de Médine, y compris les Banu Qaynuqa, qui étaient les partisans d'Abdullah ibn Salam, les Juifs des Banu Haritha, ainsi que tous les Juifs de Médine.}}{{Quote|{{Abudawud|14|2665}}|Rapporté par Aicha, la Umm al-Mu’minîn : "Aucune femme des Banu Qurayza n’a été tuée à l’exception d’une femme qui était avec moi. Elle racontait des histoires en riant de bon cœur, alors que le Messager d’Allah (ﷺ) tuait son peuple avec les épées. Soudain, un homme l’a appelée en disant : ‘Où est untel ?’ Elle a dit : ‘C’est moi.’ J’ai demandé : ‘Qu’est-ce qui t’arrive ?’ Elle a répondu : ‘J’ai fait quelque chose de nouveau.’ Puis l'homme l'a emmenée et lui a tranché la tête. Je n'oublierai jamais qu'elle riait aux éclats, même si elle savait qu'elle allait être tuée."}}{{Quote|{{Abudawud|38|4390}}|Rapporté par Atiyyah al-Qurazi : "J’étais parmi les captifs des Banu Qurayza. Ils (les compagnons) nous ont examinés, et ceux qui avaient commencé à avoir des poils (pubis) ont été tués, et ceux qui n’en avaient pas non pas été tués. J’étais parmi ceux qui n’avaient pas de poils pubiens."}}{{Quote|{{Ibn Majah|20|3|20|2541}}|Il a été rapporté qu’Abd al-Malik ibn Omar a dit : "J’ai entendu Atiyyah al-Qurazi dire : Nous avons été présentés au Messager d’Allah (ﷺ) le Jour de Qurayza. Ceux dont les poils pubiens avaient poussé ont été tués, et ceux dont les poils pubiens n’avaient pas encore poussé ont été relâchés. J’étais de ceux dont les poils pubiens n’avaient pas encore poussé, alors on m’a laissé partir."}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<br />
<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=588}}<br>See Also Ishaq:464|According to Ibn Ishaq: Then they were made to come down, and the Messenger of God imprisoned them in the dwelling of al-Harith's daughter, a woman of the Banu al-Najjar.155 The Messenger of God went out into the marketplace of Medina (it is still its marketplace today) and had trenches dug in it; then he sent for them and had them beheaded in those trenches. They were brought out to him in groups. Among them were the enemy of God, Huyayy b. Akhtab, and Ka'b b. Asad. the head of the tribe. They numbered 600 or 700-the largest estimate says they were between 800 and 900. As they were being taken in groups to the Messenger of God, they said to Ka'b b. Asad, "Ka'b, what do you think will be done to us? " Ka'b said: "On each. occasion you do not understand. Do you not see that the summoner does not discharge [anyone] and that those of you who are taken away do not come back? By God, it is death!" The affair continued until the Messenger of God had finished with them.}}{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=466}}<BR>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=244}}<br />
|Then the apostle divided the property, wives, and children of B. Qurayza among the Muslims, and he made known on that day the shares of horse<br />
and men, and took out the fifth. A horseman got three shares, two for the horse and one for his rider. A man without a horse got one share. On the day of B. Qurayza there were thirty-six horses. It was the first booty on which lots were cast and the fifth was taken. According to its precedent and what the apostle did the divisions were made, and it remained the custom for raids.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=592}}<br />
| The Messenger of God selected for himself from their women Rayhanah bt. 'Amr b. Khunafah, a woman from the Banu 'Amr b. Qurayzah, and she remained his concubine; when he predeceased her, she was still in his possession .' 70 The Messenger of God offered to marry her and impose the curtain (Ihijab) on her, but she said, "Messenger of God, rather leave me in your possession [as a concubine], for it is easier for me and for you." So he did so. When the Messenger of God took her captive, she showed herself averse to Islam and insisted on Judaism. So the Messenger of God put her aside, and he was grieved because of her. Then, while he was with his companions, he heard the sound of shoes behind him and said, "This must be Tha'labah b. Sa'yah coming to bring me tidings of Rayhanah 's acceptance of Islam." He came to him and said, "Messenger of God, Rayhanah has become a Muslim"-and it gave the Messenger of God joy.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=591-592}}|Then the Messenger of God sent Sa'd b. Zayd al-Angara (a member of the Banu 'Abd al-Ashhal) with some of the captives from the Banu Qurayzah to Najd, and in exchange for them he purchased horses and arms.}}<br />
<br />
==Scholars==<br />
{{Quote|Muir, Sir William. ''The Life of Mahomet''. vol. III (pp. 276-279).|The men and women were penned up for the night in separate yards.... [they] spent the night in prayer, repeating passages from their scriptures, and exhorting one another in constancy. During the night graves or trenches... were dug in the market-place. ... when these were ready in the morning, Mahomet, himself a spectator of the tragedy, gave command that the captives should be brought forth in companies of five and 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 after party they were thus led out, and butchered in cold blood, till the whole were slain'''.... For Zoheir, an aged Jew, who had saved some of his allies of the Bani Aus... Sabit intervened and procured a pardon.... "But what hath become of all our chiefs-of Kab, of Huwey, of Ozzal, the son of Samuel?" asked the old man.... He received to each inquiry the same reply;-they had all been slain already - "Then of what use is life to me any longer? Leave me not to that bloodthirsty man who has killed that are dear to me in cold blood - But slay me also, I entreat thee. Here take my sword, it is sharp; strike high and hard." Sabit refused, and gave him over to another, who under Ali's orders beheaded the aged man.<br><br />
<br />
Having sated his revenge, and drenched the market-place with the blood of eight hundred victims, 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. She also declined the summons to conversion and continued in the Jewish faith. It is said, however, that she afterwards embraced Islam.}}<br />
==See Also==<br />
{{Hub4|Banu Qurayza|Banu Qurayza}}<br />
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[[Category:QHS]]<br />
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[[Category:Muhammad]]<br />
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[[Category:People of the Book]]<br />
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[[Category:Sacred history]]<br />
[[Category:Islamic History]]<br />
[[Category:Antisemitism]]<br />
[[Category:Jewish tradition]]<br />
[[ar:القرآن_والحديث_والعلماء:_بنو_قريظة]]</div>SOShttps://wikiislamica.net/index.php?title=Coran,_hadith_et_savants_:_Les_Banu_Qurayza&diff=137843Coran, hadith et savants : Les Banu Qurayza2024-01-27T17:03:50Z<p>SOS: </p>
<hr />
<div>{{QualityScore|Lead=4|Structure=2|Content=2|Language=4|References=2}}La tribu juive des Banu Qurayza était l’une des trois tribus juives, avec les Banu Nadir et les Banu Qaynuqa, mentionnées par la [[Sirat Rasul Allah|Sira]] (biographie), comme étant présentes dans et autour de Médine au moment de l’arrivée du prophète. La tribu a refusé de se convertir à l’islam et s’est finalement alliée avec les Mecquois païens contre Muhammad et les musulmans, malgré un serment antérieur avec Muhammad de ne pas attaquer les musulmans. Pour cette trahison, sur l’ordre d’[[Allah (God)|Allah]] au moyen de ses anges, tous les hommes adultes de la tribu ont été décapités et les femmes et les enfants vendus en esclavage. Pour plus d’informations, voir [[Le Massacre des Banu Qurayza]].<br />
==Hadiths==<br />
{{Quote|{{Muslim|26|5557}}|<i>Abu as-Sa’ib, l’esclave affranchi de Hisham b. Zuhra, a déclaré qu’il a rendu visite à Abu Sa’id al-Khudri chez lui, (et a poursuivi) en disant : Je l’ai trouvé en train de dire sa prière, alors je me suis assis en attendant qu’il la termine quand j’ai entendu de l’agitation dans les faisceaux (de bois) gisant dans un coin de la maison. J’ai regardé en direction du bruit et j’ai trouvé un serpent. J’ai bondi pour le tuer, mais il (Abu Sa’id al-Khudri) a fait un geste pour que je m’assoie. Alors, je me suis assis et pendant qu’il finissait (la prière), il a montré une pièce de la maison et a dit : "Vois-tu cette pièce ?" J’ai dit : "Oui." Il a dit : Il y avait un jeune homme parmi nous qui venait de se marier. Nous sommes allés avec le Messager d’Allah (ﷺ) (pour participer à la bataille) de la Tranchée quand un jeune homme à la mi-journée avait l’habitude de demander la permission au Messager d’Allah (ﷺ) pour retourner dans sa famille. Un jour, il lui a demandé la permission et le Messager d’Allah (ﷺ) (après la lui avoir accordée) lui a dit : "Emporte tes armes avec toi car je crains que la tribu des Qurayza (te nuise)." L’homme emporta les armes, puis revint et trouva sa femme se tenant entre les deux portes. Il se pencha vers elle, frappé de jalousie, et s’élança dans sa direction pour la poignarder avec une lance. Elle dit : "Eloigne ta lance et entre dans la maison jusqu’à ce que tu voies ce qui m’a fait sortir." Il entra et trouva un énorme serpent enroulé sur la literie. Il s’élança avec la lance et le transperça, puis sortit après l’avoir accroché dans la maison, mais le serpent frémit et l’attaqua, et personne ne sut lequel d’entre eux mourut le premier, le serpent ou le jeune homme. Nous sommes allés voir l’Apôtre d’Allah (ﷺ) pour lui en faire mention et avons dit : "Supplie Allah pour que cet (homme) puisse être ramené à la vie." Dès lors, il dit : "Demandez pardon pour votre compagnon, puis ajouta : il y a à Médine des djinns qui ont accepté l’Islam, donc quand vous voyez l’un d’eux, prononcez-lui un avertissement pendant trois jours, et s’il apparait devant vous après cela, alors tuez-le car c’est un diable."</i>}}{{Quote|{{Bukhari|5|57|66}} et {{Muslim|31|5940}}|<i>Rapporté par Abd Allah ibn az-Zubayr : Au cours de la bataille d’Al-Ahzab, Omar ibn Abi Salama et moi étions restés à l’arrière avec les femmes. Regardez ! J’ai vu (mon père) Az-Zubair monter à cheval et faire deux ou trois fois des allées et venues vers les Banu Qurayza. Alors, quand je suis revenu, j’ai dit : "Ô mon père ! T’ai-je vu faire des allées et venues vers les Banu Qurayza ?" Il a répondu : "M’as-tu vraiment vu, ô mon fils ?" J’ai dit : "Oui." Il a dit : "Le Messager d’Allah (ﷺ) a dit : « Qui veut aller chez les Banu Qurayza et m’apporter de leurs nouvelles ? » J’y suis donc allé, et quand je suis revenu, l’Apôtre d’Allah a mentionné pour moi ses deux parents en disant : "Que mon père et ma mère soient sacrifiés pour toi."</br><br><br />
Abd Allah ibn az-Zubayr a rapporté le jour de la bataille de la Tranchée : Omar ibn Abi Salama et moi étions avec des femmes dans le fort de Hassan (ibn Thabit). À un moment donné, il s’est penché vers moi et j’ai jeté un coup d’œil puis, à un autre moment, je me suis penché vers lui et il regardait et j’ai reconnu mon père alors qu’il montait sur son cheval avec ses armes vers la tribu des Qurayza. Abdullah ibn Urwa a rapporté d’Abd Allah ibn az-Zubayr : J’ai parlé de cela à mon père, après quoi il a dit : "Mon fils, m’as-tu vu (à cette occasion) ?" Il a dit : "Oui." Ensuite, il a dit : "Par Allah, le Messager d’Allah (ﷺ) s’est adressé à moi en disant : « Je sacrifierais pour toi mon père et ma mère. »"</i>}}{{Quote|{{Bukhari|4|52|68}}, {{bukhari|5|59|443}}, et {{Muslim|19|4370}}<br />
<br />
|<i>Rapporté par Aicha : Quand le Messager d’Allah (ﷺ) est revenu le jour (de la bataille) d’Al-Khandaq (c.-à-d. la Tranchée), il déposa ses armes et prit un bain. Alors Gabriel, dont la tête était couverte de poussière, est venu à lui en disant : "Tu as déposé tes armes ! Par Allah, je n’ai pas encore déposé mes armes." Le Messager d’Allah (ﷺ) a dit : "Où (aller maintenant) ?" Gabriel a dit : "Par-là," en pointant vers la tribu des Banu Qurayza. Alors le Messager d’Allah (ﷺ) est parti vers eux.</br><br>Rapporté par Aicha : Lorsque le Prophète (ﷺ) est revenu d’Al-Khandaq (c.-à-d. la Tranchée) et a déposé ses armes et pris un bain, Gabriel est venu et a dit (au Prophète (ﷺ)) : "As-tu déposé tes armes ? Par Allah, nous, les anges, ne les avons pas encore déposées. Alors va à leur rencontre." Le Prophète (ﷺ) a dit, "Où aller ?" Gabriel a dit : "De ce côté", en pointant vers les Banu Qurayza. Ainsi, le Prophète (ﷺ) est parti vers eux.</br><br />
<br>Il a été rapporté sous l'autorité d'Aicha qui a dit : Sa’d a été blessé le jour de la bataille du Fossé. Un homme des Quraych appelé Ibn al-Araqah lui a tiré une flèche qui a transpercé l’artère au milieu de son avant-bras. Le Messager d’Allah (ﷺ) lui dressa une tente dans la mosquée et s’enquerra auprès de lui étant à proximité. Quand il est revenu du Fossé et a déposé ses armes et pris un bain, l’ange Gabriel lui est apparu et il enlevait la poussière de ses cheveux (comme s’il venait de rentrer de la bataille). Ce dernier a dit : "Tu as déposé les armes. Par Dieu, nous ne les avons pas (encore) déposées. Alors marche contre eux." Le Messager d’Allah (ﷺ) a demandé : "Vers où ?" Il a pointé vers les Banu Qurayza. Le Messager d’Allah (que la paix soit sur lui) les a alors combattus. Ils se sont rendus sur ordre du Messager d’Allah (ﷺ), mais il renvoya la décision à leur sujet à Sa’d qui dit : "Je décide que ceux d’entre eux qui peuvent se battre soient tués, leurs femmes et leurs enfants faits prisonniers et leurs biens distribués (parmi les musulmans)."</br>}}{{Quote|{{bukhari|5|59|444}}|<i>Rapporté par Anas : C’est comme si je regardais en ce moment la poussière qui brille se soulever dans la rue des Banu Ghanm (à Médine) à cause de la marche du régiment de Gabriel lorsque le Messager d’Allah (ﷺ) est parti vers les Banu Qurayza (pour les attaquer).</i><br />
}}{{Quote|{{bukhari|2|14|68}}|<i>Rapporté par Anas ibn Malik : Le Messager d’Allah (ﷺ) a fait la prière de fajr pendant qu’il faisait encore nuit, puis il est monté à cheval et a dit, "Allah Akbar ! Khaybar est en ruine. Lorsque nous nous approchons d’une nation, le plus malheureux est le matin de ceux qui ont été avertis." Les gens sont sortis dans les rues en disant : "Muhammad et son armée." Le Messager d’Allah (ﷺ) les a vaincus par la force et leurs guerriers ont été tués ; les enfants et les femmes ont été emmenés comme captifs. Safiya a été prise par Dihyah al-Kalbi et, par la suite, elle a appartenu à l’Apôtre d’Allah qui l’a épousée et son mahr était sa manumission. Abd al-Aziz a dit à Thabit : Ô Abu Thabit, est-ce toi qui a interrogé Anas sur sa dot ? Thabit a répondu qu’il lui a donné comme dot sa propre personne. Abd al-Aziz a souri.</i>}}{{Quote|{{bukhari|1|8|367}}|<i>Rapporté par Abdul Aziz : Anas a dit : Quand le Messager d’Allah (ﷺ) a envahi Khaybar, nous y avons fait la prière de fajr (tôt le matin) alors qu’il faisait encore nuit. Le Prophète (ﷺ) est monté à cheval ainsi qu’Abu Talha et je chevauchais derrière Abu Talha. Le Prophète (ﷺ) a traversé rapidement les ruelles de Khaybar et mon genou a touché la cuisse du Prophète (ﷺ). Il l’a découverte et j’ai vu la blancheur de celle-ci. Quand il est entré dans la ville, il a dit : Allah Akbar ! Khaybar est en ruine. Chaque fois que nous nous approchons d’une nation (hostile) (pour combattre), alors mauvais est le matin pour ceux qui ont été avertis. Il a répété cela trois fois. Les gens sont sortis pour vaquer à leurs occupations et certains d’entre eux ont dit : "Muhammad (est venu)", (certains de nos compagnons ont ajouté : "avec son armée"). Nous avons conquis Khaybar, fait des prisonniers, et le butin a été rassemblé. Dihya est venu et a dit : Ô Prophète d’Allah ! Donne-moi une esclave parmi les captives. Le Prophète a dit : Va et prends n’importe quelle esclave. Il a pris Safiya bint Houyay. Un homme est venu au Prophète (ﷺ) et a dit : "Ô Messager d’Allah (ﷺ) ! Tu as donné Safiya bint Houyay à Dihya alors qu’elle est la maîtresse en chef des tribus Qurayza et an-Nadir et qu’elle ne convient qu’à toi." Le Prophète (ﷺ) a alors dit : "faite-le venir avec elle." Dihya est donc venu avec elle et quand le Prophète (ﷺ) l’a vue, il a dit à Dihya : "Prends tout autre esclave parmi les captives sauf elle." Anas a ajouté : "Le Prophète (ﷺ) l’a ensuite affranchie et l’a épousée." Thabit a demandé à Anas : "Ô Abu Hamza ! Qu’est-ce que le Prophète (ﷺ) a payé (comme mahr) pour elle ?" Il a dit : "Elle-même était son mahr, car il l’a affranchie et épousée." Anas a ajouté : "En chemin, Umm Sulaym l’a habillée pour le mariage (cérémonie) et le soir, elle l’a envoyée comme épouse au Prophète (ﷺ). Le Prophète (ﷺ) était donc un époux et a dit : "Celui qui a quelque chose (nourriture) devrait l’apporter." Il a étendu une feuille de cuir (pour la nourriture) et certains ont apporté des dattes et d’autres du beurre de cuisson. (Je pense qu’il (Anas) a mentionné As-Sawaq). Ils ont alors préparé un plat de hays (un type de nourriture). Et c’était le walima (le banquet de mariage) du Messager d’Allah (ﷺ)."</i>}}{{Quote|{{bukhari|5|59|445}} et {{muslim|19|4374}}|<i>Rapporté par ibn Omar : Le jour d’Al-Ahzab (c.-à-d. les Coalisés), le Prophète (ﷺ) a dit : "Aucun d’entre vous ne devrait faire la prière de Asr, sauf chez les Banu Qurayza." La prière de Asr est devenue obligatoire pour certains d’entre eux en cours de route. Certains ont dit : "Nous ne prierons pas jusqu’à ce que nous atteignions le lieu des Banu Qurayza" alors que d’autres ont dit : "Non, nous prierons à cet endroit, car le Prophète (ﷺ) n’a pas voulu nous dire cela." Plus tard, cela a été mentionné au Prophète (ﷺ) et il n’a réprimandé aucun des deux groupes.<br><br />
<br>Il a été rapporté sur l’autorité d’Abdullah qui a dit : "Le jour où il est revenu de la bataille d’Ahzab, le Messager d’Allah (ﷺ) nous a annoncé que personne ne dirait sa prière de Zuhr sauf dans les quartiers des Banu Qurayza. Certains, qui craignaient que le temps de la prière expire, ont récité leur prière avant d’atteindre la rue des Banu Qurayza. Les autres ont dit : Nous ne ferons notre prière que là où le Messager d’Allah (ﷺ) nous a ordonné de la faire même si le temps a expiré. Quand il a appris la différence de point de vue des deux groupes, le Messager d’Allah (que la paix soit sur lui) n’a blâmé aucun d’entre eux."</i>}}{{Quote|{{bukhari|4|52|280}}, {{bukhari|5|58|148}}, {{Bukhari|8|74|278}}, {{muslim|19|4368}}, et {{muslim|19|4369}}|Rapporté par Abu Saʿid al-Khudri : "Lorsque la tribu des Banu Qurayza était prête à accepter le jugement de Sa’d, le Messager d’Allah (ﷺ) le fit appeler alors que celui-ci était tout proche. Sa’d est arrivé, monté sur un âne et quand il s’est approché, le Messager d’Allah (ﷺ) a dit (aux Ansars) : Levez-vous pour votre chef. Puis Sa’d vint et s’assit à côté du Messager d’Allah (ﷺ) qui lui a dit : Ces gens sont prêts à accepter ton jugement. Sa’d répondit : Je prononce comme jugement que leurs guerriers doivent être tués et que leurs enfants et leurs femmes doivent être faits prisonniers. Le Prophète (ﷺ) fit alors cette remarque : "Ô Sa’d ! Tu as jugé parmi eux avec (ou de manière similaire) le jugement du Roi Allah."<br />
<br><br />
Rapporté par Abu Saʿid al-Khudri : "Certaines personnes (c.-à-d. les Juifs des Banu Qurayza) ont décidé d’accepter le verdict de Sa'd ibn Mu'adh alors le Prophète fit qu’on aille le chercher (ﷺ) (c.-à-d. Sa'd ibn Mu'adh). Il est venu monté sur un âne, et quand il s’est approché de la mosquée, le Prophète (ﷺ) a dit : Levez-vous pour le meilleur parmi vous, ou a dit, levez-vous pour votre chef. Puis le Prophète (ﷺ) a dit : "Ô Sa’d ! Ces gens ont accepté de recevoir ton verdict. Sa’d a dit : Je juge que leurs guerriers doivent être tués et que leurs enfants et leurs femmes doivent être pris comme captifs. Le Prophète a dit : Tu as rendu un jugement similaire au Jugement d’Allah (ou le jugement du Roi)."<br />
<br></br><br />
Rapporté par Abu Saʿid : "Les gens de (la tribu des) Qurayza ont décidé d’accepter le verdict de Sa’d. Le Prophète (ﷺ) le fit appeler et il est venu. Le Prophète (ﷺ) a dit (à ces gens) : Levez-vous pour votre chef ou le meilleur parmi vous ! Sa’d était assis à côté du Prophète (ﷺ) et le Prophète (ﷺ) lui a dit : Ces gens ont accepté ton verdict. Sa’d a répondu : Je donne donc mon jugement que leurs guerriers soient tués et leurs femmes et leurs enfants soient emmenés en captivité. Le Prophète (ﷺ) a dit : Tu as jugé selon le jugement du Roi (Allah). Abu Abdullah a dit : Certains de mes compagnons m'ont rapporté d'Abu al-Walid, ce qu’Abu Sa'd a dit jusqu'à parvenir à ton jugement."<br />
<br></br><br />
Il a été rapporté sur l’autorité d’Abu Saʿid al-Khudri qui a dit : "Les gens des Qurayza se sont rendus en acceptant la décision de Sa'd ibn Mu'adh à leur sujet. En conséquence, le Messager d’Allah (ﷺ) a envoyé chercher Sa’d qui est venu à lui sur un âne. Quand il s’approcha de la mosquée, le Messager d’Allah (ﷺ) dit aux Ansars : Levez-vous pour recevoir votre chef de clan. Puis il a dit (à Sa’d) : Ces gens se sont rendus en acceptant ta décision. Il (Sa’d) a dit : Vous tuerez leurs combattants et capturerez leurs femmes et leurs enfants. (En entendant cela), le Prophète (que la paix soit sur lui) dit : Tu as jugé par le commandement de Dieu. Le narrateur aurait dit : Peut-être qu’il a dit : Tu as jugé par la décision d’un roi. Ibn Muthanna (dans sa version de la tradition) n’a pas mentionné les mots alternatifs."<br></br>Par la même chaîne de transmetteurs, Shu’ba a raconté la même tradition dans laquelle il dit que le Messager d’Allah (ﷺ) a dit (à Sa’d) : Tu as jugé selon le commandement de Dieu. Et une fois il a dit : Tu as jugé par le jugement d’un roi.}}{{Quote|{{bukhari|5|59|362}} et {{muslim|19|4364}}|Rapporté par ibn Omar : Les Banu Nadir et les Banu Qurayza se sont battus (contre le Prophète (ﷺ) violant leur traité de paix), alors le Prophète a exilé les Banu Nadir et a permis aux Banu Qurayza de rester chez eux (à Médine) en ne leur prenant rien jusqu’à ce qu’ils se battent à nouveau contre le Prophète (ﷺ). Il a ensuite tué leurs hommes et distribué leurs femmes, enfants et biens parmi les musulmans, mais certains d’entre eux sont venus voir le Prophète (ﷺ) qui leur a accordé la sécurité, et ils ont embrassé l’Islam. Il a exilé tous les Juifs de Médine. Il s’agissait des Juifs des Banu Qaynuqa, la tribu d’Abdullah ibn Salam, les Juifs des Banu Haritha et tous les autres Juifs de Médine.<br />
<br><br />
Il a été rapporté sur l’autorité d’ibn Omar que les Juifs des Banu Nadir et des Banu Qurayza ont combattu contre le Messager d’Allah (ﷺ) qui a expulsé les Banu Nadir, et a permis aux Qurayza de rester en leur accordant la faveur jusqu’à ce qu’ils aient eux aussi combattu contre lui. Puis, il a tué leurs hommes, et a distribué leurs femmes, leurs enfants et leurs biens parmi les musulmans, sauf que certains d’entre eux, en rejoignant le Messager d’Allah (ﷺ) et en embrassant l’Islam, ont été épargnés. Le Messager d'Allah (ﷺ) a chassé tous les Juifs de Médine, y compris les Banu Qaynuqa, qui étaient les partisans d'Abdullah ibn Salam, les Juifs des Banu Haritha, ainsi que tous les Juifs de Médine.}}{{Quote|{{Abudawud|14|2665}}|Rapporté par Aicha, la Umm al-Mu’minîn : "Aucune femme des Banu Qurayza n’a été tuée à l’exception d’une femme qui était avec moi. Elle racontait des histoires en riant de bon cœur, alors que le Messager d’Allah (ﷺ) tuait son peuple avec les épées. Soudain, un homme l’a appelée en disant : ‘Où est untel ?’ Elle a dit : ‘C’est moi.’ J’ai demandé : ‘Qu’est-ce qui t’arrive ?’ Elle a répondu : ‘J’ai fait quelque chose de nouveau.’ Puis l'homme l'a emmenée et lui a tranché la tête. Je n'oublierai jamais qu'elle riait aux éclats, même si elle savait qu'elle allait être tuée."}}{{Quote|{{Abudawud|38|4390}}|Rapporté par Atiyyah al-Qurazi : "J’étais parmi les captifs des Banu Qurayza. Ils (les compagnons) nous ont examinés, et ceux qui avaient commencé à avoir des poils (pubis) ont été tués, et ceux qui n’en avaient pas non pas été tués. J’étais parmi ceux qui n’avaient pas de poils pubiens."}}{{Quote|{{Ibn Majah|20|3|20|2541}}|It was narrated that 'Abdul-Malik bin`Umair said: “I heard 'Atiyyah Al-Quazi say: 'We were presented to the Messenger of Allah on the Day of Quraizah. Those whose public hair had grown were killed, and those whose public hair had not yet grown were let go. I was one of those whose pubic hair had not yet grown, so I was let go.” (Sahih)}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<br />
<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=588}}<br>See Also Ishaq:464|According to Ibn Ishaq: Then they were made to come down, and the Messenger of God imprisoned them in the dwelling of al-Harith's daughter, a woman of the Banu al-Najjar.155 The Messenger of God went out into the marketplace of Medina (it is still its marketplace today) and had trenches dug in it; then he sent for them and had them beheaded in those trenches. They were brought out to him in groups. Among them were the enemy of God, Huyayy b. Akhtab, and Ka'b b. Asad. the head of the tribe. They numbered 600 or 700-the largest estimate says they were between 800 and 900. As they were being taken in groups to the Messenger of God, they said to Ka'b b. Asad, "Ka'b, what do you think will be done to us? " Ka'b said: "On each. occasion you do not understand. Do you not see that the summoner does not discharge [anyone] and that those of you who are taken away do not come back? By God, it is death!" The affair continued until the Messenger of God had finished with them.}}{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=466}}<BR>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=244}}<br />
|Then the apostle divided the property, wives, and children of B. Qurayza among the Muslims, and he made known on that day the shares of horse<br />
and men, and took out the fifth. A horseman got three shares, two for the horse and one for his rider. A man without a horse got one share. On the day of B. Qurayza there were thirty-six horses. It was the first booty on which lots were cast and the fifth was taken. According to its precedent and what the apostle did the divisions were made, and it remained the custom for raids.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=592}}<br />
| The Messenger of God selected for himself from their women Rayhanah bt. 'Amr b. Khunafah, a woman from the Banu 'Amr b. Qurayzah, and she remained his concubine; when he predeceased her, she was still in his possession .' 70 The Messenger of God offered to marry her and impose the curtain (Ihijab) on her, but she said, "Messenger of God, rather leave me in your possession [as a concubine], for it is easier for me and for you." So he did so. When the Messenger of God took her captive, she showed herself averse to Islam and insisted on Judaism. So the Messenger of God put her aside, and he was grieved because of her. Then, while he was with his companions, he heard the sound of shoes behind him and said, "This must be Tha'labah b. Sa'yah coming to bring me tidings of Rayhanah 's acceptance of Islam." He came to him and said, "Messenger of God, Rayhanah has become a Muslim"-and it gave the Messenger of God joy.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=591-592}}|Then the Messenger of God sent Sa'd b. Zayd al-Angara (a member of the Banu 'Abd al-Ashhal) with some of the captives from the Banu Qurayzah to Najd, and in exchange for them he purchased horses and arms.}}<br />
<br />
==Scholars==<br />
{{Quote|Muir, Sir William. ''The Life of Mahomet''. vol. III (pp. 276-279).|The men and women were penned up for the night in separate yards.... [they] spent the night in prayer, repeating passages from their scriptures, and exhorting one another in constancy. During the night graves or trenches... were dug in the market-place. ... when these were ready in the morning, Mahomet, himself a spectator of the tragedy, gave command that the captives should be brought forth in companies of five and 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 after party they were thus led out, and butchered in cold blood, till the whole were slain'''.... For Zoheir, an aged Jew, who had saved some of his allies of the Bani Aus... Sabit intervened and procured a pardon.... "But what hath become of all our chiefs-of Kab, of Huwey, of Ozzal, the son of Samuel?" asked the old man.... He received to each inquiry the same reply;-they had all been slain already - "Then of what use is life to me any longer? Leave me not to that bloodthirsty man who has killed that are dear to me in cold blood - But slay me also, I entreat thee. Here take my sword, it is sharp; strike high and hard." Sabit refused, and gave him over to another, who under Ali's orders beheaded the aged man.<br><br />
<br />
Having sated his revenge, and drenched the market-place with the blood of eight hundred victims, 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. She also declined the summons to conversion and continued in the Jewish faith. It is said, however, that she afterwards embraced Islam.}}<br />
==See Also==<br />
{{Hub4|Banu Qurayza|Banu Qurayza}}<br />
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[[Category:QHS]]<br />
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[[Category:Muhammad]]<br />
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[[Category:People of the Book]]<br />
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[[Category:Sacred history]]<br />
[[Category:Islamic History]]<br />
[[Category:Antisemitism]]<br />
[[Category:Jewish tradition]]<br />
[[ar:القرآن_والحديث_والعلماء:_بنو_قريظة]]</div>SOShttps://wikiislamica.net/index.php?title=Coran,_hadith_et_savants_:_Les_Banu_Qurayza&diff=137809Coran, hadith et savants : Les Banu Qurayza2024-01-20T12:13:12Z<p>SOS: </p>
<hr />
<div>{{QualityScore|Lead=4|Structure=2|Content=2|Language=4|References=2}}La tribu juive des Banu Qurayza était l’une des trois tribus juives, avec les Banu Nadir et les Banu Qaynuqa, mentionnées par la [[Sirat Rasul Allah|Sira]] (biographie), comme étant présentes dans et autour de Médine au moment de l’arrivée du prophète. La tribu a refusé de se convertir à l’islam et s’est finalement alliée avec les Mecquois païens contre Muhammad et les musulmans, malgré un serment antérieur avec Muhammad de ne pas attaquer les musulmans. Pour cette trahison, sur l’ordre d’[[Allah (God)|Allah]] au moyen de ses anges, tous les hommes adultes de la tribu ont été décapités et les femmes et les enfants vendus en esclavage. Pour plus d’informations, voir [[Le Massacre des Banu Qurayza]].<br />
==Hadiths==<br />
{{Quote|{{Muslim|26|5557}}|<i>Abu as-Sa’ib, l’esclave affranchi de Hisham b. Zuhra, a déclaré qu’il a rendu visite à Abu Sa’id al-Khudri chez lui, (et a poursuivi) en disant : Je l’ai trouvé en train de dire sa prière, alors je me suis assis en attendant qu’il la termine quand j’ai entendu de l’agitation dans les faisceaux (de bois) gisant dans un coin de la maison. J’ai regardé en direction du bruit et j’ai trouvé un serpent. J’ai bondi pour le tuer, mais il (Abu Sa’id al-Khudri) a fait un geste pour que je m’assoie. Alors, je me suis assis et pendant qu’il finissait (la prière), il a montré une pièce de la maison et a dit : "Vois-tu cette pièce ?" J’ai dit : "Oui." Il a dit : Il y avait un jeune homme parmi nous qui venait de se marier. Nous sommes allés avec le Messager d’Allah (ﷺ) (pour participer à la bataille) de la Tranchée quand un jeune homme à la mi-journée avait l’habitude de demander la permission au Messager d’Allah (ﷺ) pour retourner dans sa famille. Un jour, il lui a demandé la permission et le Messager d’Allah (ﷺ) (après la lui avoir accordée) lui a dit : "Emporte tes armes avec toi car je crains que la tribu des Qurayza (te nuise)." L’homme emporta les armes, puis revint et trouva sa femme se tenant entre les deux portes. Il se pencha vers elle, frappé de jalousie, et s’élança dans sa direction pour la poignarder avec une lance. Elle dit : "Eloigne ta lance et entre dans la maison jusqu’à ce que tu voies ce qui m’a fait sortir." Il entra et trouva un énorme serpent enroulé sur la literie. Il s’élança avec la lance et le transperça, puis sortit après l’avoir accroché dans la maison, mais le serpent frémit et l’attaqua, et personne ne sut lequel d’entre eux mourut le premier, le serpent ou le jeune homme. Nous sommes allés voir l’Apôtre d’Allah (ﷺ) pour lui en faire mention et avons dit : "Supplie Allah pour que cet (homme) puisse être ramené à la vie." Dès lors, il dit : "Demandez pardon pour votre compagnon, puis ajouta : il y a à Médine des djinns qui ont accepté l’Islam, donc quand vous voyez l’un d’eux, prononcez-lui un avertissement pendant trois jours, et s’il apparait devant vous après cela, alors tuez-le car c’est un diable."</i>}}{{Quote|{{Bukhari|5|57|66}} et {{Muslim|31|5940}}|<i>Rapporté par Abd Allah ibn az-Zubayr : Au cours de la bataille d’Al-Ahzab, Omar ibn Abi Salama et moi étions restés à l’arrière avec les femmes. Regardez ! J’ai vu (mon père) Az-Zubair monter à cheval et faire deux ou trois fois des allées et venues vers les Banu Qurayza. Alors, quand je suis revenu, j’ai dit : "Ô mon père ! T’ai-je vu faire des allées et venues vers les Banu Qurayza ?" Il a répondu : "M’as-tu vraiment vu, ô mon fils ?" J’ai dit : "Oui." Il a dit : "Le Messager d’Allah (ﷺ) a dit : « Qui veut aller chez les Banu Qurayza et m’apporter de leurs nouvelles ? » J’y suis donc allé, et quand je suis revenu, l’Apôtre d’Allah a mentionné pour moi ses deux parents en disant : "Que mon père et ma mère soient sacrifiés pour toi."</br><br><br />
Abd Allah ibn az-Zubayr a rapporté le jour de la bataille de la Tranchée : Omar ibn Abi Salama et moi étions avec des femmes dans le fort de Hassan (ibn Thabit). À un moment donné, il s’est penché vers moi et j’ai jeté un coup d’œil puis, à un autre moment, je me suis penché vers lui et il regardait et j’ai reconnu mon père alors qu’il montait sur son cheval avec ses armes vers la tribu des Qurayza. Abdullah ibn Urwa a rapporté d’Abd Allah ibn az-Zubayr : J’ai parlé de cela à mon père, après quoi il a dit : "Mon fils, m’as-tu vu (à cette occasion) ?" Il a dit : "Oui." Ensuite, il a dit : "Par Allah, le Messager d’Allah (ﷺ) s’est adressé à moi en disant : « Je sacrifierais pour toi mon père et ma mère. »"</i>}}{{Quote|{{Bukhari|4|52|68}}, {{bukhari|5|59|443}}, et {{Muslim|19|4370}}<br />
<br />
|<i>Rapporté par Aicha : Quand le Messager d’Allah (ﷺ) est revenu le jour (de la bataille) d’Al-Khandaq (c.-à-d. la Tranchée), il déposa ses armes et prit un bain. Alors Gabriel, dont la tête était couverte de poussière, est venu à lui en disant : "Tu as déposé tes armes ! Par Allah, je n’ai pas encore déposé mes armes." Le Messager d’Allah (ﷺ) a dit : "Où (aller maintenant) ?" Gabriel a dit : "Par-là," en pointant vers la tribu des Banu Qurayza. Alors le Messager d’Allah (ﷺ) est parti vers eux.</br><br>Rapporté par Aicha : Lorsque le Prophète (ﷺ) est revenu d’Al-Khandaq (c.-à-d. la Tranchée) et a déposé ses armes et pris un bain, Gabriel est venu et a dit (au Prophète (ﷺ)) : "As-tu déposé tes armes ? Par Allah, nous, les anges, ne les avons pas encore déposées. Alors va à leur rencontre." Le Prophète (ﷺ) a dit, "Où aller ?" Gabriel a dit : "De ce côté", en pointant vers les Banu Qurayza. Ainsi, le Prophète (ﷺ) est parti vers eux.</br><br />
<br>Il a été rapporté sous l'autorité d'Aicha qui a dit : Sa’d a été blessé le jour de la bataille du Fossé. Un homme des Quraych appelé Ibn al-Araqah lui a tiré une flèche qui a transpercé l’artère au milieu de son avant-bras. Le Messager d’Allah (ﷺ) lui dressa une tente dans la mosquée et s’enquerra auprès de lui étant à proximité. Quand il est revenu du Fossé et a déposé ses armes et pris un bain, l’ange Gabriel lui est apparu et il enlevait la poussière de ses cheveux (comme s’il venait de rentrer de la bataille). Ce dernier a dit : "Tu as déposé les armes. Par Dieu, nous ne les avons pas (encore) déposées. Alors marche contre eux." Le Messager d’Allah (ﷺ) a demandé : "Vers où ?" Il a pointé vers les Banu Qurayza. Le Messager d’Allah (que la paix soit sur lui) les a alors combattus. Ils se sont rendus sur ordre du Messager d’Allah (ﷺ), mais il renvoya la décision à leur sujet à Sa’d qui dit : "Je décide que ceux d’entre eux qui peuvent se battre soient tués, leurs femmes et leurs enfants faits prisonniers et leurs biens distribués (parmi les musulmans)."</br>}}{{Quote|{{bukhari|5|59|444}}|<i>Rapporté par Anas : C’est comme si je regardais en ce moment la poussière qui brille se soulever dans la rue des Banu Ghanm (à Médine) à cause de la marche du régiment de Gabriel lorsque le Messager d’Allah (ﷺ) est parti vers les Banu Qurayza (pour les attaquer).</i><br />
}}{{Quote|{{bukhari|2|14|68}}|<i>Rapporté par Anas ibn Malik : Le Messager d’Allah (ﷺ) a fait la prière de fajr pendant qu’il faisait encore nuit, puis il est monté à cheval et a dit, "Allah Akbar ! Khaybar est en ruine. Lorsque nous nous approchons d’une nation, le plus malheureux est le matin de ceux qui ont été avertis." Les gens sont sortis dans les rues en disant : "Muhammad et son armée." Le Messager d’Allah (ﷺ) les a vaincus par la force et leurs guerriers ont été tués ; les enfants et les femmes ont été emmenés comme captifs. Safiya a été prise par Dihyah al-Kalbi et, par la suite, elle a appartenu à l’Apôtre d’Allah qui l’a épousée et son mahr était sa manumission. Abd al-Aziz a dit à Thabit : Ô Abu Thabit, est-ce toi qui a interrogé Anas sur sa dot ? Thabit a répondu qu’il lui a donné comme dot sa propre personne. Abd al-Aziz a souri.</i>}}{{Quote|{{bukhari|1|8|367}}|<i>Rapporté par Abdul Aziz : Anas a dit : Quand le Messager d’Allah (ﷺ) a envahi Khaybar, nous y avons fait la prière de fajr (tôt le matin) alors qu’il faisait encore nuit. Le Prophète (ﷺ) est monté à cheval ainsi qu’Abu Talha et je chevauchais derrière Abu Talha. Le Prophète (ﷺ) a traversé rapidement les ruelles de Khaybar et mon genou a touché la cuisse du Prophète (ﷺ). Il l’a découverte et j’ai vu la blancheur de celle-ci. Quand il est entré dans la ville, il a dit : Allah Akbar ! Khaybar est en ruine. Chaque fois que nous nous approchons d’une nation (hostile) (pour combattre), alors mauvais est le matin pour ceux qui ont été avertis. Il a répété cela trois fois. Les gens sont sortis pour vaquer à leurs occupations et certains d’entre eux ont dit : "Muhammad (est venu)", (certains de nos compagnons ont ajouté : "avec son armée"). Nous avons conquis Khaybar, fait des prisonniers, et le butin a été rassemblé. Dihya est venu et a dit : Ô Prophète d’Allah ! Donne-moi une esclave parmi les captives. Le Prophète a dit : Va et prends n’importe quelle esclave. Il a pris Safiya bint Houyay. Un homme est venu au Prophète (ﷺ) et a dit : "Ô Messager d’Allah (ﷺ) ! Tu as donné Safiya bint Houyay à Dihya alors qu’elle est la maîtresse en chef des tribus Qurayza et an-Nadir et qu’elle ne convient qu’à toi." Le Prophète (ﷺ) a alors dit : "faite-le venir avec elle." Dihya est donc venu avec elle et quand le Prophète (ﷺ) l’a vue, il a dit à Dihya : "Prends tout autre esclave parmi les captives sauf elle." Anas a ajouté : "Le Prophète (ﷺ) l’a ensuite affranchie et l’a épousée." Thabit a demandé à Anas : "Ô Abu Hamza ! Qu’est-ce que le Prophète (ﷺ) a payé (comme mahr) pour elle ?" Il a dit : "Elle-même était son mahr, car il l’a affranchie et épousée." Anas a ajouté : "En chemin, Umm Sulaym l’a habillée pour le mariage (cérémonie) et le soir, elle l’a envoyée comme épouse au Prophète (ﷺ). Le Prophète (ﷺ) était donc un époux et a dit : "Celui qui a quelque chose (nourriture) devrait l’apporter." Il a étendu une feuille de cuir (pour la nourriture) et certains ont apporté des dattes et d’autres du beurre de cuisson. (Je pense qu’il (Anas) a mentionné As-Sawaq). Ils ont alors préparé un plat de hays (un type de nourriture). Et c’était le walima (le banquet de mariage) du Messager d’Allah (ﷺ)."</i>}}{{Quote|{{bukhari|5|59|445}} et {{muslim|19|4374}}|<i>Rapporté par ibn Omar : Le jour d’Al-Ahzab (c.-à-d. les Coalisés), le Prophète (ﷺ) a dit : "Aucun d’entre vous ne devrait faire la prière de Asr, sauf chez les Banu Qurayza." La prière de Asr est devenue obligatoire pour certains d’entre eux en cours de route. Certains ont dit : "Nous ne prierons pas jusqu’à ce que nous atteignions le lieu des Banu Qurayza" alors que d’autres ont dit : "Non, nous prierons à cet endroit, car le Prophète (ﷺ) n’a pas voulu nous dire cela." Plus tard, cela a été mentionné au Prophète (ﷺ) et il n’a réprimandé aucun des deux groupes.<br><br />
<br>Il a été rapporté sur l’autorité d’Abdullah qui a dit : "Le jour où il est revenu de la bataille d’Ahzab, le Messager d’Allah (ﷺ) nous a annoncé que personne ne dirait sa prière de Zuhr sauf dans les quartiers des Banu Qurayza. Certains, qui craignaient que le temps de la prière expire, ont récité leur prière avant d’atteindre la rue des Banu Qurayza. Les autres ont dit : Nous ne ferons notre prière que là où le Messager d’Allah (ﷺ) nous a ordonné de la faire même si le temps a expiré. Quand il a appris la différence de point de vue des deux groupes, le Messager d’Allah (que la paix soit sur lui) n’a blâmé aucun d’entre eux."</i>}}{{Quote|{{bukhari|4|52|280}}, {{bukhari|5|58|148}}, {{Bukhari|8|74|278}}, {{muslim|19|4368}}, et {{muslim|19|4369}}|Rapporté par Abu Saʿid al-Khudri : "Lorsque la tribu des Banu Qurayza était prête à accepter le jugement de Sa’d, le Messager d’Allah (ﷺ) le fit appeler alors que celui-ci était tout proche. Sa’d est arrivé, monté sur un âne et quand il s’est approché, le Messager d’Allah (ﷺ) a dit (aux Ansars) : Levez-vous pour votre chef. Puis Sa’d vint et s’assit à côté du Messager d’Allah (ﷺ) qui lui a dit : Ces gens sont prêts à accepter ton jugement. Sa’d répondit : Je prononce comme jugement que leurs guerriers doivent être tués et que leurs enfants et leurs femmes doivent être faits prisonniers. Le Prophète (ﷺ) fit alors cette remarque : "Ô Sa’d ! Tu as jugé parmi eux avec (ou de manière similaire) le jugement du Roi Allah."<br />
<br><br />
Rapporté par Abu Saʿid al-Khudri : "Certaines personnes (c.-à-d. les Juifs des Banu Qurayza) ont décidé d’accepter le verdict de Sa'd ibn Mu'adh alors le Prophète fit qu’on aille le chercher (ﷺ) (c.-à-d. Sa'd ibn Mu'adh). Il est venu monté sur un âne, et quand il s’est approché de la mosquée, le Prophète (ﷺ) a dit : Levez-vous pour le meilleur parmi vous, ou a dit, levez-vous pour votre chef. Puis le Prophète (ﷺ) a dit : "Ô Sa’d ! Ces gens ont accepté de recevoir ton verdict. Sa’d a dit : Je juge que leurs guerriers doivent être tués et que leurs enfants et leurs femmes doivent être pris comme captifs. Le Prophète a dit : Tu as rendu un jugement similaire au Jugement d’Allah (ou le jugement du Roi)."<br />
<br></br><br />
Rapporté par Abu Saʿid : "Les gens de (la tribu des) Qurayza ont décidé d’accepter le verdict de Sa’d. Le Prophète (ﷺ) le fit appeler et il est venu. Le Prophète (ﷺ) a dit (à ces gens) : Levez-vous pour votre chef ou le meilleur parmi vous ! Sa’d était assis à côté du Prophète (ﷺ) et le Prophète (ﷺ) lui a dit : Ces gens ont accepté ton verdict. Sa’d a répondu : Je donne donc mon jugement que leurs guerriers soient tués et leurs femmes et leurs enfants soient emmenés en captivité. Le Prophète (ﷺ) a dit : Tu as jugé selon le jugement du Roi (Allah). Abu Abdullah a dit : Certains de mes compagnons m'ont rapporté d'Abu al-Walid, ce qu’Abu Sa'd a dit jusqu'à parvenir à ton jugement."<br />
<br></br><br />
Il a été rapporté sur l’autorité d’Abu Saʿid al-Khudri qui a dit : "Les gens des Qurayza se sont rendus en acceptant la décision de Sa'd ibn Mu'adh à leur sujet. En conséquence, le Messager d’Allah (ﷺ) a envoyé chercher Sa’d qui est venu à lui sur un âne. Quand il s’approcha de la mosquée, le Messager d’Allah (ﷺ) dit aux Ansars : Levez-vous pour recevoir votre chef de clan. Puis il a dit (à Sa’d) : Ces gens se sont rendus en acceptant ta décision. Il (Sa’d) a dit : Vous tuerez leurs combattants et capturerez leurs femmes et leurs enfants. (En entendant cela), le Prophète (que la paix soit sur lui) dit : Tu as jugé par le commandement de Dieu. Le narrateur aurait dit : Peut-être qu’il a dit : Tu as jugé par la décision d’un roi. Ibn Muthanna (dans sa version de la tradition) n’a pas mentionné les mots alternatifs."<br></br>Par la même chaîne de transmetteurs, Shu’ba a raconté la même tradition dans laquelle il dit que le Messager d’Allah (ﷺ) a dit (à Sa’d) : Tu as jugé selon le commandement de Dieu. Et une fois il a dit : Tu as jugé par le jugement d’un roi.}}{{Quote|{{bukhari|5|59|362}} et {{muslim|19|4364}}|Rapporté par ibn Omar : Les Banu Nadir et les Banu Qurayza se sont battus (contre le Prophète (ﷺ) violant leur traité de paix), alors le Prophète a exilé les Banu Nadir et a permis aux Banu Qurayza de rester chez eux (à Médine) en ne leur prenant rien jusqu’à ce qu’ils se battent à nouveau contre le Prophète (ﷺ). Il a ensuite tué leurs hommes et distribué leurs femmes, enfants et biens parmi les musulmans, mais certains d’entre eux sont venus voir le Prophète (ﷺ) qui leur a accordé la sécurité, et ils ont embrassé l’Islam. Il a exilé tous les Juifs de Médine. Il s’agissait des Juifs des Banu Qaynuqa, la tribu d’Abdullah ibn Salam, les Juifs des Banu Haritha et tous les autres Juifs de Médine.<br />
<br><br />
Il a été rapporté sur l’autorité d’ibn Omar que les Juifs des Banu Nadir et des Banu Qurayza ont combattu contre le Messager d’Allah (ﷺ) qui a expulsé les Banu Nadir, et a permis aux Qurayza de rester en leur accordant la faveur jusqu’à ce qu’ils aient eux aussi combattu contre lui. Puis, il a tué leurs hommes, et a distribué leurs femmes, leurs enfants et leurs biens parmi les musulmans, sauf que certains d’entre eux, en rejoignant le Messager d’Allah (ﷺ) et en embrassant l’Islam, ont été épargnés. Le Messager d'Allah (ﷺ) a chassé tous les Juifs de Médine, y compris les Banu Qaynuqa, qui étaient les partisans d'Abdullah ibn Salam, les Juifs des Banu Haritha, ainsi que tous les Juifs de Médine.}}{{Quote|{{Abudawud|14|2665}}|Narrated Aisha: No woman of Banu Qurayza 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. }}{{Quote|{{Abudawud|38|4390}}|Narrated Atiyyah al-Qurazi: I was among the captives of Banu Qurayza. 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. }}{{Quote|{{Ibn Majah|20|3|20|2541}}|It was narrated that 'Abdul-Malik bin`Umair said: “I heard 'Atiyyah Al-Quazi say: 'We were presented to the Messenger of Allah on the Day of Quraizah. Those whose public hair had grown were killed, and those whose public hair had not yet grown were let go. I was one of those whose pubic hair had not yet grown, so I was let go.” (Sahih)}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<br />
<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=588}}<br>See Also Ishaq:464|According to Ibn Ishaq: Then they were made to come down, and the Messenger of God imprisoned them in the dwelling of al-Harith's daughter, a woman of the Banu al-Najjar.155 The Messenger of God went out into the marketplace of Medina (it is still its marketplace today) and had trenches dug in it; then he sent for them and had them beheaded in those trenches. They were brought out to him in groups. Among them were the enemy of God, Huyayy b. Akhtab, and Ka'b b. Asad. the head of the tribe. They numbered 600 or 700-the largest estimate says they were between 800 and 900. As they were being taken in groups to the Messenger of God, they said to Ka'b b. Asad, "Ka'b, what do you think will be done to us? " Ka'b said: "On each. occasion you do not understand. Do you not see that the summoner does not discharge [anyone] and that those of you who are taken away do not come back? By God, it is death!" The affair continued until the Messenger of God had finished with them.}}{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=466}}<BR>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=244}}<br />
|Then the apostle divided the property, wives, and children of B. Qurayza among the Muslims, and he made known on that day the shares of horse<br />
and men, and took out the fifth. A horseman got three shares, two for the horse and one for his rider. A man without a horse got one share. On the day of B. Qurayza there were thirty-six horses. It was the first booty on which lots were cast and the fifth was taken. According to its precedent and what the apostle did the divisions were made, and it remained the custom for raids.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=592}}<br />
| The Messenger of God selected for himself from their women Rayhanah bt. 'Amr b. Khunafah, a woman from the Banu 'Amr b. Qurayzah, and she remained his concubine; when he predeceased her, she was still in his possession .' 70 The Messenger of God offered to marry her and impose the curtain (Ihijab) on her, but she said, "Messenger of God, rather leave me in your possession [as a concubine], for it is easier for me and for you." So he did so. When the Messenger of God took her captive, she showed herself averse to Islam and insisted on Judaism. So the Messenger of God put her aside, and he was grieved because of her. Then, while he was with his companions, he heard the sound of shoes behind him and said, "This must be Tha'labah b. Sa'yah coming to bring me tidings of Rayhanah 's acceptance of Islam." He came to him and said, "Messenger of God, Rayhanah has become a Muslim"-and it gave the Messenger of God joy.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=591-592}}|Then the Messenger of God sent Sa'd b. Zayd al-Angara (a member of the Banu 'Abd al-Ashhal) with some of the captives from the Banu Qurayzah to Najd, and in exchange for them he purchased horses and arms.}}<br />
<br />
==Scholars==<br />
{{Quote|Muir, Sir William. ''The Life of Mahomet''. vol. III (pp. 276-279).|The men and women were penned up for the night in separate yards.... [they] spent the night in prayer, repeating passages from their scriptures, and exhorting one another in constancy. During the night graves or trenches... were dug in the market-place. ... when these were ready in the morning, Mahomet, himself a spectator of the tragedy, gave command that the captives should be brought forth in companies of five and 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 after party they were thus led out, and butchered in cold blood, till the whole were slain'''.... For Zoheir, an aged Jew, who had saved some of his allies of the Bani Aus... Sabit intervened and procured a pardon.... "But what hath become of all our chiefs-of Kab, of Huwey, of Ozzal, the son of Samuel?" asked the old man.... He received to each inquiry the same reply;-they had all been slain already - "Then of what use is life to me any longer? Leave me not to that bloodthirsty man who has killed that are dear to me in cold blood - But slay me also, I entreat thee. Here take my sword, it is sharp; strike high and hard." Sabit refused, and gave him over to another, who under Ali's orders beheaded the aged man.<br><br />
<br />
Having sated his revenge, and drenched the market-place with the blood of eight hundred victims, 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. She also declined the summons to conversion and continued in the Jewish faith. It is said, however, that she afterwards embraced Islam.}}<br />
==See Also==<br />
{{Hub4|Banu Qurayza|Banu Qurayza}}<br />
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[[Category:QHS]]<br />
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[[Category:Muhammad]]<br />
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[[Category:People of the Book]]<br />
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[[Category:Sacred history]]<br />
[[Category:Islamic History]]<br />
[[Category:Antisemitism]]<br />
[[Category:Jewish tradition]]<br />
[[ar:القرآن_والحديث_والعلماء:_بنو_قريظة]]</div>SOShttps://wikiislamica.net/index.php?title=Coran,_hadith_et_savants_:_Les_Banu_Qurayza&diff=137808Coran, hadith et savants : Les Banu Qurayza2024-01-20T11:42:31Z<p>SOS: </p>
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<div>{{QualityScore|Lead=4|Structure=2|Content=2|Language=4|References=2}}La tribu juive des Banu Qurayza était l’une des trois tribus juives, avec les Banu Nadir et les Banu Qaynuqa, mentionnées par la [[Sirat Rasul Allah|Sira]] (biographie), comme étant présentes dans et autour de Médine au moment de l’arrivée du prophète. La tribu a refusé de se convertir à l’islam et s’est finalement alliée avec les Mecquois païens contre Muhammad et les musulmans, malgré un serment antérieur avec Muhammad de ne pas attaquer les musulmans. Pour cette trahison, sur l’ordre d’[[Allah (God)|Allah]] au moyen de ses anges, tous les hommes adultes de la tribu ont été décapités et les femmes et les enfants vendus en esclavage. Pour plus d’informations, voir [[Le Massacre des Banu Qurayza]].<br />
==Hadiths==<br />
{{Quote|{{Muslim|26|5557}}|<i>Abu as-Sa’ib, l’esclave affranchi de Hisham b. Zuhra, a déclaré qu’il a rendu visite à Abu Sa’id al-Khudri chez lui, (et a poursuivi) en disant : Je l’ai trouvé en train de dire sa prière, alors je me suis assis en attendant qu’il la termine quand j’ai entendu de l’agitation dans les faisceaux (de bois) gisant dans un coin de la maison. J’ai regardé en direction du bruit et j’ai trouvé un serpent. J’ai bondi pour le tuer, mais il (Abu Sa’id al-Khudri) a fait un geste pour que je m’assoie. Alors, je me suis assis et pendant qu’il finissait (la prière), il a montré une pièce de la maison et a dit : "Vois-tu cette pièce ?" J’ai dit : "Oui." Il a dit : Il y avait un jeune homme parmi nous qui venait de se marier. Nous sommes allés avec le Messager d’Allah (ﷺ) (pour participer à la bataille) de la Tranchée quand un jeune homme à la mi-journée avait l’habitude de demander la permission au Messager d’Allah (ﷺ) pour retourner dans sa famille. Un jour, il lui a demandé la permission et le Messager d’Allah (ﷺ) (après la lui avoir accordée) lui a dit : "Emporte tes armes avec toi car je crains que la tribu des Qurayza (te nuise)." L’homme emporta les armes, puis revint et trouva sa femme se tenant entre les deux portes. Il se pencha vers elle, frappé de jalousie, et s’élança dans sa direction pour la poignarder avec une lance. Elle dit : "Eloigne ta lance et entre dans la maison jusqu’à ce que tu voies ce qui m’a fait sortir." Il entra et trouva un énorme serpent enroulé sur la literie. Il s’élança avec la lance et le transperça, puis sortit après l’avoir accroché dans la maison, mais le serpent frémit et l’attaqua, et personne ne sut lequel d’entre eux mourut le premier, le serpent ou le jeune homme. Nous sommes allés voir l’Apôtre d’Allah (ﷺ) pour lui en faire mention et avons dit : "Supplie Allah pour que cet (homme) puisse être ramené à la vie." Dès lors, il dit : "Demandez pardon pour votre compagnon, puis ajouta : il y a à Médine des djinns qui ont accepté l’Islam, donc quand vous voyez l’un d’eux, prononcez-lui un avertissement pendant trois jours, et s’il apparait devant vous après cela, alors tuez-le car c’est un diable."</i>}}{{Quote|{{Bukhari|5|57|66}} et {{Muslim|31|5940}}|<i>Rapporté par Abd Allah ibn az-Zubayr : Au cours de la bataille d’Al-Ahzab, Omar ibn Abi Salama et moi étions restés à l’arrière avec les femmes. Regardez ! J’ai vu (mon père) Az-Zubair monter à cheval et faire deux ou trois fois des allées et venues vers les Banu Qurayza. Alors, quand je suis revenu, j’ai dit : "Ô mon père ! T’ai-je vu faire des allées et venues vers les Banu Qurayza ?" Il a répondu : "M’as-tu vraiment vu, ô mon fils ?" J’ai dit : "Oui." Il a dit : "Le Messager d’Allah (ﷺ) a dit : « Qui veut aller chez les Banu Qurayza et m’apporter de leurs nouvelles ? » J’y suis donc allé, et quand je suis revenu, l’Apôtre d’Allah a mentionné pour moi ses deux parents en disant : "Que mon père et ma mère soient sacrifiés pour toi."</br><br><br />
Abd Allah ibn az-Zubayr a rapporté le jour de la bataille de la Tranchée : Omar ibn Abi Salama et moi étions avec des femmes dans le fort de Hassan (ibn Thabit). À un moment donné, il s’est penché vers moi et j’ai jeté un coup d’œil puis, à un autre moment, je me suis penché vers lui et il regardait et j’ai reconnu mon père alors qu’il montait sur son cheval avec ses armes vers la tribu des Qurayza. Abdullah ibn Urwa a rapporté d’Abd Allah ibn az-Zubayr : J’ai parlé de cela à mon père, après quoi il a dit : "Mon fils, m’as-tu vu (à cette occasion) ?" Il a dit : "Oui." Ensuite, il a dit : "Par Allah, le Messager d’Allah (ﷺ) s’est adressé à moi en disant : « Je sacrifierais pour toi mon père et ma mère. »"</i>}}{{Quote|{{Bukhari|4|52|68}}, {{bukhari|5|59|443}}, et {{Muslim|19|4370}}<br />
<br />
|<i>Rapporté par Aicha : Quand le Messager d’Allah (ﷺ) est revenu le jour (de la bataille) d’Al-Khandaq (c.-à-d. la Tranchée), il déposa ses armes et prit un bain. Alors Gabriel, dont la tête était couverte de poussière, est venu à lui en disant : "Tu as déposé tes armes ! Par Allah, je n’ai pas encore déposé mes armes." Le Messager d’Allah (ﷺ) a dit : "Où (aller maintenant) ?" Gabriel a dit : "Par-là," en pointant vers la tribu des Banu Qurayza. Alors le Messager d’Allah (ﷺ) est parti vers eux.</br><br>Rapporté par Aicha : Lorsque le Prophète (ﷺ) est revenu d’Al-Khandaq (c.-à-d. la Tranchée) et a déposé ses armes et pris un bain, Gabriel est venu et a dit (au Prophète (ﷺ)) : "As-tu déposé tes armes ? Par Allah, nous, les anges, ne les avons pas encore déposées. Alors va à leur rencontre." Le Prophète (ﷺ) a dit, "Où aller ?" Gabriel a dit : "De ce côté", en pointant vers les Banu Qurayza. Ainsi, le Prophète (ﷺ) est parti vers eux.</br><br />
<br>Il a été rapporté sous l'autorité d'Aicha qui a dit : Sa’d a été blessé le jour de la bataille du Fossé. Un homme des Quraych appelé Ibn al-Araqah lui a tiré une flèche qui a transpercé l’artère au milieu de son avant-bras. Le Messager d’Allah (ﷺ) lui dressa une tente dans la mosquée et s’enquerra auprès de lui étant à proximité. Quand il est revenu du Fossé et a déposé ses armes et pris un bain, l’ange Gabriel lui est apparu et il enlevait la poussière de ses cheveux (comme s’il venait de rentrer de la bataille). Ce dernier a dit : "Tu as déposé les armes. Par Dieu, nous ne les avons pas (encore) déposées. Alors marche contre eux." Le Messager d’Allah (ﷺ) a demandé : "Vers où ?" Il a pointé vers les Banu Qurayza. Le Messager d’Allah (que la paix soit sur lui) les a alors combattus. Ils se sont rendus sur ordre du Messager d’Allah (ﷺ), mais il renvoya la décision à leur sujet à Sa’d qui dit : "Je décide que ceux d’entre eux qui peuvent se battre soient tués, leurs femmes et leurs enfants faits prisonniers et leurs biens distribués (parmi les musulmans)."</br>}}{{Quote|{{bukhari|5|59|444}}|<i>Rapporté par Anas : C’est comme si je regardais en ce moment la poussière qui brille se soulever dans la rue des Banu Ghanm (à Médine) à cause de la marche du régiment de Gabriel lorsque le Messager d’Allah (ﷺ) est parti vers les Banu Qurayza (pour les attaquer).</i><br />
}}{{Quote|{{bukhari|2|14|68}}|<i>Rapporté par Anas ibn Malik : Le Messager d’Allah (ﷺ) a fait la prière de fajr pendant qu’il faisait encore nuit, puis il est monté à cheval et a dit, "Allah Akbar ! Khaybar est en ruine. Lorsque nous nous approchons d’une nation, le plus malheureux est le matin de ceux qui ont été avertis." Les gens sont sortis dans les rues en disant : "Muhammad et son armée." Le Messager d’Allah (ﷺ) les a vaincus par la force et leurs guerriers ont été tués ; les enfants et les femmes ont été emmenés comme captifs. Safiya a été prise par Dihyah al-Kalbi et, par la suite, elle a appartenu à l’Apôtre d’Allah qui l’a épousée et son mahr était sa manumission. Abd al-Aziz a dit à Thabit : Ô Abu Thabit, est-ce toi qui a interrogé Anas sur sa dot ? Thabit a répondu qu’il lui a donné comme dot sa propre personne. Abd al-Aziz a souri.</i>}}{{Quote|{{bukhari|1|8|367}}|<i>Rapporté par Abdul Aziz : Anas a dit : Quand le Messager d’Allah (ﷺ) a envahi Khaybar, nous y avons fait la prière de fajr (tôt le matin) alors qu’il faisait encore nuit. Le Prophète (ﷺ) est monté à cheval ainsi qu’Abu Talha et je chevauchais derrière Abu Talha. Le Prophète (ﷺ) a traversé rapidement les ruelles de Khaybar et mon genou a touché la cuisse du Prophète (ﷺ). Il l’a découverte et j’ai vu la blancheur de celle-ci. Quand il est entré dans la ville, il a dit : Allah Akbar ! Khaybar est en ruine. Chaque fois que nous nous approchons d’une nation (hostile) (pour combattre), alors mauvais est le matin pour ceux qui ont été avertis. Il a répété cela trois fois. Les gens sont sortis pour vaquer à leurs occupations et certains d’entre eux ont dit : "Muhammad (est venu)", (certains de nos compagnons ont ajouté : "avec son armée"). Nous avons conquis Khaybar, fait des prisonniers, et le butin a été rassemblé. Dihya est venu et a dit : Ô Prophète d’Allah ! Donne-moi une esclave parmi les captives. Le Prophète a dit : Va et prends n’importe quelle esclave. Il a pris Safiya bint Houyay. Un homme est venu au Prophète (ﷺ) et a dit : "Ô Messager d’Allah (ﷺ) ! Tu as donné Safiya bint Houyay à Dihya alors qu’elle est la maîtresse en chef des tribus Qurayza et an-Nadir et qu’elle ne convient qu’à toi." Le Prophète (ﷺ) a alors dit : "faite-le venir avec elle." Dihya est donc venu avec elle et quand le Prophète (ﷺ) l’a vue, il a dit à Dihya : "Prends tout autre esclave parmi les captives sauf elle." Anas a ajouté : "Le Prophète (ﷺ) l’a ensuite affranchie et l’a épousée." Thabit a demandé à Anas : "Ô Abu Hamza ! Qu’est-ce que le Prophète (ﷺ) a payé (comme mahr) pour elle ?" Il a dit : "Elle-même était son mahr, car il l’a affranchie et épousée." Anas a ajouté : "En chemin, Umm Sulaym l’a habillée pour le mariage (cérémonie) et le soir, elle l’a envoyée comme épouse au Prophète (ﷺ). Le Prophète (ﷺ) était donc un époux et a dit : "Celui qui a quelque chose (nourriture) devrait l’apporter." Il a étendu une feuille de cuir (pour la nourriture) et certains ont apporté des dattes et d’autres du beurre de cuisson. (Je pense qu’il (Anas) a mentionné As-Sawaq). Ils ont alors préparé un plat de hays (un type de nourriture). Et c’était le walima (le banquet de mariage) du Messager d’Allah (ﷺ)."</i>}}{{Quote|{{bukhari|5|59|445}} et {{muslim|19|4374}}|<i>Rapporté par ibn Omar : Le jour d’Al-Ahzab (c.-à-d. les Coalisés), le Prophète (ﷺ) a dit : "Aucun d’entre vous ne devrait faire la prière de Asr, sauf chez les Banu Qurayza." La prière de Asr est devenue obligatoire pour certains d’entre eux en cours de route. Certains ont dit : "Nous ne prierons pas jusqu’à ce que nous atteignions le lieu des Banu Qurayza" alors que d’autres ont dit : "Non, nous prierons à cet endroit, car le Prophète (ﷺ) n’a pas voulu nous dire cela." Plus tard, cela a été mentionné au Prophète (ﷺ) et il n’a réprimandé aucun des deux groupes.<br><br />
<br>Il a été rapporté sur l’autorité d’Abdullah qui a dit : "Le jour où il est revenu de la bataille d’Ahzab, le Messager d’Allah (ﷺ) nous a annoncé que personne ne dirait sa prière de Zuhr sauf dans les quartiers des Banu Qurayza. Certains, qui craignaient que le temps de la prière expire, ont récité leur prière avant d’atteindre la rue des Banu Qurayza. Les autres ont dit : Nous ne ferons notre prière que là où le Messager d’Allah (ﷺ) nous a ordonné de la faire même si le temps a expiré. Quand il a appris la différence de point de vue des deux groupes, le Messager d’Allah (que la paix soit sur lui) n’a blâmé aucun d’entre eux."</i>}}{{Quote|{{bukhari|4|52|280}}, {{bukhari|5|58|148}}, {{Bukhari|8|74|278}}, {{muslim|19|4368}}, et {{muslim|19|4369}}|Rapporté par Abu Saʿid al-Khudri : "Lorsque la tribu des Banu Qurayza était prête à accepter le jugement de Sa’d, le Messager d’Allah (ﷺ) le fit appeler alors que celui-ci était tout proche. Sa’d est arrivé, monté sur un âne et quand il s’est approché, le Messager d’Allah (ﷺ) a dit (aux Ansars) : Levez-vous pour votre chef. Puis Sa’d vint et s’assit à côté du Messager d’Allah (ﷺ) qui lui a dit : Ces gens sont prêts à accepter ton jugement. Sa’d répondit : Je prononce comme jugement que leurs guerriers doivent être tués et que leurs enfants et leurs femmes doivent être faits prisonniers. Le Prophète (ﷺ) fit alors cette remarque : "Ô Sa’d ! Tu as jugé parmi eux avec (ou de manière similaire) le jugement du Roi Allah."<br />
<br><br />
Rapporté par Abu Saʿid al-Khudri : "Certaines personnes (c.-à-d. les Juifs des Banu Qurayza) ont décidé d’accepter le verdict de Sa'd ibn Mu'adh alors le Prophète fit qu’on aille le chercher (ﷺ) (c.-à-d. Sa'd ibn Mu'adh). Il est venu monté sur un âne, et quand il s’est approché de la mosquée, le Prophète (ﷺ) a dit : Levez-vous pour le meilleur parmi vous, ou a dit, levez-vous pour votre chef. Puis le Prophète (ﷺ) a dit : "Ô Sa’d ! Ces gens ont accepté de recevoir ton verdict. Sa’d a dit : Je juge que leurs guerriers doivent être tués et que leurs enfants et leurs femmes doivent être pris comme captifs. Le Prophète a dit : Tu as rendu un jugement similaire au Jugement d’Allah (ou le jugement du Roi)."<br />
<br></br><br />
Rapporté par Abu Saʿid : "Les gens de (la tribu des) Qurayza ont décidé d’accepter le verdict de Sa’d. Le Prophète (ﷺ) le fit appeler et il est venu. Le Prophète (ﷺ) a dit (à ces gens) : Levez-vous pour votre chef ou le meilleur parmi vous ! Sa’d était assis à côté du Prophète (ﷺ) et le Prophète (ﷺ) lui a dit : Ces gens ont accepté ton verdict. Sa’d a répondu : Je donne donc mon jugement que leurs guerriers soient tués et leurs femmes et leurs enfants soient emmenés en captivité. Le Prophète (ﷺ) a dit : Tu as jugé selon le jugement du Roi (Allah). Abu Abdullah a dit : Certains de mes compagnons m'ont rapporté d'Abu al-Walid, ce qu’Abu Sa'd a dit jusqu'à parvenir à ton jugement."<br />
<br></br><br />
Il a été rapporté sur l’autorité d’Abu Saʿid al-Khudri qui a dit : "Les gens des Qurayza se sont rendus en acceptant la décision de Sa'd ibn Mu'adh à leur sujet. En conséquence, le Messager d’Allah (ﷺ) a envoyé chercher Sa’d qui est venu à lui sur un âne. Quand il s’approcha de la mosquée, le Messager d’Allah (ﷺ) dit aux Ansars : Levez-vous pour recevoir votre chef de clan. Puis il a dit (à Sa’d) : Ces gens se sont rendus en acceptant ta décision. Il (Sa’d) a dit : Vous tuerez leurs combattants et capturerez leurs femmes et leurs enfants. (En entendant cela), le Prophète (que la paix soit sur lui) dit : Tu as jugé par le commandement de Dieu. Le narrateur aurait dit : Peut-être qu’il a dit : Tu as jugé par la décision d’un roi. Ibn Muthanna (dans sa version de la tradition) n’a pas mentionné les mots alternatifs."<br></br>Par la même chaîne de transmetteurs, Shu’ba a raconté la même tradition dans laquelle il dit que le Messager d’Allah (ﷺ) a dit (à Sa’d) : Tu as jugé selon le commandement de Dieu. Et une fois il a dit : Tu as jugé par le jugement d’un roi.}}{{Quote|{{bukhari|5|59|362}}, See Also: {{muslim|19|4364}}|Narrated Abd-Allah ibn Umar: Banu Nadir and Banu Qurayza 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 Banu Qaynuqa, the tribe of Abdullah bin Salam and the Jews of Bani Haritha and all the other Jews of Medina. }}{{Quote|{{Abudawud|14|2665}}|Narrated Aisha: No woman of Banu Qurayza 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. }}{{Quote|{{Abudawud|38|4390}}|Narrated Atiyyah al-Qurazi: I was among the captives of Banu Qurayza. 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. }}{{Quote|{{Ibn Majah|20|3|20|2541}}|It was narrated that 'Abdul-Malik bin`Umair said: “I heard 'Atiyyah Al-Quazi say: 'We were presented to the Messenger of Allah on the Day of Quraizah. Those whose public hair had grown were killed, and those whose public hair had not yet grown were let go. I was one of those whose pubic hair had not yet grown, so I was let go.” (Sahih)}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<br />
<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=588}}<br>See Also Ishaq:464|According to Ibn Ishaq: Then they were made to come down, and the Messenger of God imprisoned them in the dwelling of al-Harith's daughter, a woman of the Banu al-Najjar.155 The Messenger of God went out into the marketplace of Medina (it is still its marketplace today) and had trenches dug in it; then he sent for them and had them beheaded in those trenches. They were brought out to him in groups. Among them were the enemy of God, Huyayy b. Akhtab, and Ka'b b. Asad. the head of the tribe. They numbered 600 or 700-the largest estimate says they were between 800 and 900. As they were being taken in groups to the Messenger of God, they said to Ka'b b. Asad, "Ka'b, what do you think will be done to us? " Ka'b said: "On each. occasion you do not understand. Do you not see that the summoner does not discharge [anyone] and that those of you who are taken away do not come back? By God, it is death!" The affair continued until the Messenger of God had finished with them.}}{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=466}}<BR>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=244}}<br />
|Then the apostle divided the property, wives, and children of B. Qurayza among the Muslims, and he made known on that day the shares of horse<br />
and men, and took out the fifth. A horseman got three shares, two for the horse and one for his rider. A man without a horse got one share. On the day of B. Qurayza there were thirty-six horses. It was the first booty on which lots were cast and the fifth was taken. According to its precedent and what the apostle did the divisions were made, and it remained the custom for raids.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=592}}<br />
| The Messenger of God selected for himself from their women Rayhanah bt. 'Amr b. Khunafah, a woman from the Banu 'Amr b. Qurayzah, and she remained his concubine; when he predeceased her, she was still in his possession .' 70 The Messenger of God offered to marry her and impose the curtain (Ihijab) on her, but she said, "Messenger of God, rather leave me in your possession [as a concubine], for it is easier for me and for you." So he did so. When the Messenger of God took her captive, she showed herself averse to Islam and insisted on Judaism. So the Messenger of God put her aside, and he was grieved because of her. Then, while he was with his companions, he heard the sound of shoes behind him and said, "This must be Tha'labah b. Sa'yah coming to bring me tidings of Rayhanah 's acceptance of Islam." He came to him and said, "Messenger of God, Rayhanah has become a Muslim"-and it gave the Messenger of God joy.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=591-592}}|Then the Messenger of God sent Sa'd b. Zayd al-Angara (a member of the Banu 'Abd al-Ashhal) with some of the captives from the Banu Qurayzah to Najd, and in exchange for them he purchased horses and arms.}}<br />
<br />
==Scholars==<br />
{{Quote|Muir, Sir William. ''The Life of Mahomet''. vol. III (pp. 276-279).|The men and women were penned up for the night in separate yards.... [they] spent the night in prayer, repeating passages from their scriptures, and exhorting one another in constancy. During the night graves or trenches... were dug in the market-place. ... when these were ready in the morning, Mahomet, himself a spectator of the tragedy, gave command that the captives should be brought forth in companies of five and 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 after party they were thus led out, and butchered in cold blood, till the whole were slain'''.... For Zoheir, an aged Jew, who had saved some of his allies of the Bani Aus... Sabit intervened and procured a pardon.... "But what hath become of all our chiefs-of Kab, of Huwey, of Ozzal, the son of Samuel?" asked the old man.... He received to each inquiry the same reply;-they had all been slain already - "Then of what use is life to me any longer? Leave me not to that bloodthirsty man who has killed that are dear to me in cold blood - But slay me also, I entreat thee. Here take my sword, it is sharp; strike high and hard." Sabit refused, and gave him over to another, who under Ali's orders beheaded the aged man.<br><br />
<br />
Having sated his revenge, and drenched the market-place with the blood of eight hundred victims, 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. She also declined the summons to conversion and continued in the Jewish faith. It is said, however, that she afterwards embraced Islam.}}<br />
==See Also==<br />
{{Hub4|Banu Qurayza|Banu Qurayza}}<br />
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[[Category:QHS]]<br />
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[[Category:Muhammad]]<br />
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[[Category:People of the Book]]<br />
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[[Category:Sacred history]]<br />
[[Category:Islamic History]]<br />
[[Category:Antisemitism]]<br />
[[Category:Jewish tradition]]<br />
[[ar:القرآن_والحديث_والعلماء:_بنو_قريظة]]</div>SOShttps://wikiislamica.net/index.php?title=Coran,_hadith_et_savants_:_Les_Banu_Qurayza&diff=137765Coran, hadith et savants : Les Banu Qurayza2023-12-30T19:06:47Z<p>SOS: /* Hadiths */</p>
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<div>{{QualityScore|Lead=4|Structure=2|Content=2|Language=4|References=2}}La tribu juive des Banu Qurayza était l’une des trois tribus juives, avec les Banu Nadir et les Banu Qaynuqa, mentionnées par la [[Sirat Rasul Allah|Sira]] (biographie), comme étant présentes dans et autour de Médine au moment de l’arrivée du prophète. La tribu a refusé de se convertir à l’islam et s’est finalement alliée avec les Mecquois païens contre Muhammad et les musulmans, malgré un serment antérieur avec Muhammad de ne pas attaquer les musulmans. Pour cette trahison, sur l’ordre d’[[Allah (God)|Allah]] au moyen de ses anges, tous les hommes adultes de la tribu ont été décapités et les femmes et les enfants vendus en esclavage. Pour plus d’informations, voir [[Le Massacre des Banu Qurayza]].<br />
==Hadiths==<br />
{{Quote|{{Muslim|26|5557}}|<i>Abu as-Sa’ib, l’esclave affranchi de Hisham b. Zuhra, a déclaré qu’il a rendu visite à Abu Sa’id al-Khudri chez lui, (et a poursuivi) en disant : Je l’ai trouvé en train de dire sa prière, alors je me suis assis en attendant qu’il la termine quand j’ai entendu de l’agitation dans les faisceaux (de bois) gisant dans un coin de la maison. J’ai regardé en direction du bruit et j’ai trouvé un serpent. J’ai bondi pour le tuer, mais il (Abu Sa’id al-Khudri) a fait un geste pour que je m’assoie. Alors, je me suis assis et pendant qu’il finissait (la prière), il a montré une pièce de la maison et a dit : "Vois-tu cette pièce ?" J’ai dit : "Oui." Il a dit : Il y avait un jeune homme parmi nous qui venait de se marier. Nous sommes allés avec le Messager d’Allah (ﷺ) (pour participer à la bataille) de la Tranchée quand un jeune homme à la mi-journée avait l’habitude de demander la permission au Messager d’Allah (ﷺ) pour retourner dans sa famille. Un jour, il lui a demandé la permission et le Messager d’Allah (ﷺ) (après la lui avoir accordée) lui a dit : "Emporte tes armes avec toi car je crains que la tribu des Qurayza (te nuise)." L’homme emporta les armes, puis revint et trouva sa femme se tenant entre les deux portes. Il se pencha vers elle, frappé de jalousie, et s’élança dans sa direction pour la poignarder avec une lance. Elle dit : "Eloigne ta lance et entre dans la maison jusqu’à ce que tu voies ce qui m’a fait sortir." Il entra et trouva un énorme serpent enroulé sur la literie. Il s’élança avec la lance et le transperça, puis sortit après l’avoir accroché dans la maison, mais le serpent frémit et l’attaqua, et personne ne sut lequel d’entre eux mourut le premier, le serpent ou le jeune homme. Nous sommes allés voir l’Apôtre d’Allah (ﷺ) pour lui en faire mention et avons dit : "Supplie Allah pour que cet (homme) puisse être ramené à la vie." Dès lors, il dit : "Demandez pardon pour votre compagnon, puis ajouta : il y a à Médine des djinns qui ont accepté l’Islam, donc quand vous voyez l’un d’eux, prononcez-lui un avertissement pendant trois jours, et s’il apparait devant vous après cela, alors tuez-le car c’est un diable."</i>}}{{Quote|{{Bukhari|5|57|66}} et {{Muslim|31|5940}}|<i>Rapporté par Abd Allah ibn az-Zubayr : Au cours de la bataille d’Al-Ahzab, Omar ibn Abi Salama et moi étions restés à l’arrière avec les femmes. Regardez ! J’ai vu (mon père) Az-Zubair monter à cheval et faire deux ou trois fois des allées et venues vers les Banu Qurayza. Alors, quand je suis revenu, j’ai dit : "Ô mon père ! T’ai-je vu faire des allées et venues vers les Banu Qurayza ?" Il a répondu : "M’as-tu vraiment vu, ô mon fils ?" J’ai dit : "Oui." Il a dit : "Le Messager d’Allah (ﷺ) a dit : « Qui veut aller chez les Banu Qurayza et m’apporter de leurs nouvelles ? » J’y suis donc allé, et quand je suis revenu, l’Apôtre d’Allah a mentionné pour moi ses deux parents en disant : "Que mon père et ma mère soient sacrifiés pour toi."</br><br><br />
Abd Allah ibn az-Zubayr a rapporté le jour de la bataille de la Tranchée : Omar ibn Abi Salama et moi étions avec des femmes dans le fort de Hassan (ibn Thabit). À un moment donné, il s’est penché vers moi et j’ai jeté un coup d’œil puis, à un autre moment, je me suis penché vers lui et il regardait et j’ai reconnu mon père alors qu’il montait sur son cheval avec ses armes vers la tribu des Qurayza. Abdullah ibn Urwa a rapporté d’Abd Allah ibn az-Zubayr : J’ai parlé de cela à mon père, après quoi il a dit : "Mon fils, m’as-tu vu (à cette occasion) ?" Il a dit : "Oui." Ensuite, il a dit : "Par Allah, le Messager d’Allah (ﷺ) s’est adressé à moi en disant : « Je sacrifierais pour toi mon père et ma mère. »"</i>}}{{Quote|{{Bukhari|4|52|68}}, {{bukhari|5|59|443}}, et {{Muslim|19|4370}}<br />
<br />
|<i>Rapporté par Aicha : Quand le Messager d’Allah (ﷺ) est revenu le jour (de la bataille) d’Al-Khandaq (c.-à-d. la Tranchée), il déposa ses armes et prit un bain. Alors Gabriel, dont la tête était couverte de poussière, est venu à lui en disant : "Tu as déposé tes armes ! Par Allah, je n’ai pas encore déposé mes armes." Le Messager d’Allah (ﷺ) a dit : "Où (aller maintenant) ?" Gabriel a dit : "Par-là," en pointant vers la tribu des Banu Qurayza. Alors le Messager d’Allah (ﷺ) est parti vers eux.</br><br>Rapporté par Aicha : Lorsque le Prophète (ﷺ) est revenu d’Al-Khandaq (c.-à-d. la Tranchée) et a déposé ses armes et pris un bain, Gabriel est venu et a dit (au Prophète (ﷺ)) : "As-tu déposé tes armes ? Par Allah, nous, les anges, ne les avons pas encore déposées. Alors va à leur rencontre." Le Prophète (ﷺ) a dit, "Où aller ?" Gabriel a dit : "De ce côté", en pointant vers les Banu Qurayza. Ainsi, le Prophète (ﷺ) est parti vers eux.</br><br />
<br>Il a été rapporté sous l'autorité d'Aicha qui a dit : Sa’d a été blessé le jour de la bataille du Fossé. Un homme des Quraych appelé Ibn al-Araqah lui a tiré une flèche qui a transpercé l’artère au milieu de son avant-bras. Le Messager d’Allah (ﷺ) lui dressa une tente dans la mosquée et s’enquerra auprès de lui étant à proximité. Quand il est revenu du Fossé et a déposé ses armes et pris un bain, l’ange Gabriel lui est apparu et il enlevait la poussière de ses cheveux (comme s’il venait de rentrer de la bataille). Ce dernier a dit : "Tu as déposé les armes. Par Dieu, nous ne les avons pas (encore) déposées. Alors marche contre eux." Le Messager d’Allah (ﷺ) a demandé : "Vers où ?" Il a pointé vers les Banu Qurayza. Le Messager d’Allah (que la paix soit sur lui) les a alors combattus. Ils se sont rendus sur ordre du Messager d’Allah (ﷺ), mais il renvoya la décision à leur sujet à Sa’d qui dit : "Je décide que ceux d’entre eux qui peuvent se battre soient tués, leurs femmes et leurs enfants faits prisonniers et leurs biens distribués (parmi les musulmans)."</br>}}{{Quote|{{bukhari|5|59|444}}|<i>Rapporté par Anas : C’est comme si je regardais en ce moment la poussière qui brille se soulever dans la rue des Banu Ghanm (à Médine) à cause de la marche du régiment de Gabriel lorsque le Messager d’Allah (ﷺ) est parti vers les Banu Qurayza (pour les attaquer).</i><br />
}}{{Quote|{{bukhari|2|14|68}}|<i>Rapporté par Anas ibn Malik : Le Messager d’Allah (ﷺ) a fait la prière de fajr pendant qu’il faisait encore nuit, puis il est monté à cheval et a dit, "Allah Akbar ! Khaybar est en ruine. Lorsque nous nous approchons d’une nation, le plus malheureux est le matin de ceux qui ont été avertis." Les gens sont sortis dans les rues en disant : "Muhammad et son armée." Le Messager d’Allah (ﷺ) les a vaincus par la force et leurs guerriers ont été tués ; les enfants et les femmes ont été emmenés comme captifs. Safiya a été prise par Dihyah al-Kalbi et, par la suite, elle a appartenu à l’Apôtre d’Allah qui l’a épousée et son mahr était sa manumission. Abd al-Aziz a dit à Thabit : Ô Abu Thabit, est-ce toi qui a interrogé Anas sur sa dot ? Thabit a répondu qu’il lui a donné comme dot sa propre personne. Abd al-Aziz a souri.</i>}}{{Quote|{{bukhari|1|8|367}}|<i>Rapporté par Abdul Aziz : Anas a dit : Quand le Messager d’Allah (ﷺ) a envahi Khaybar, nous y avons fait la prière de fajr (tôt le matin) alors qu’il faisait encore nuit. Le Prophète (ﷺ) est monté à cheval ainsi qu’Abu Talha et je chevauchais derrière Abu Talha. Le Prophète (ﷺ) a traversé rapidement les ruelles de Khaybar et mon genou a touché la cuisse du Prophète (ﷺ). Il l’a découverte et j’ai vu la blancheur de celle-ci. Quand il est entré dans la ville, il a dit : Allah Akbar ! Khaybar est en ruine. Chaque fois que nous nous approchons d’une nation (hostile) (pour combattre), alors mauvais est le matin pour ceux qui ont été avertis. Il a répété cela trois fois. Les gens sont sortis pour vaquer à leurs occupations et certains d’entre eux ont dit : "Muhammad (est venu)", (certains de nos compagnons ont ajouté : "avec son armée"). Nous avons conquis Khaybar, fait des prisonniers, et le butin a été rassemblé. Dihya est venu et a dit : Ô Prophète d’Allah ! Donne-moi une esclave parmi les captives. Le Prophète a dit : Va et prends n’importe quelle esclave. Il a pris Safiya bint Houyay. Un homme est venu au Prophète (ﷺ) et a dit : "Ô Messager d’Allah (ﷺ) ! Tu as donné Safiya bint Houyay à Dihya alors qu’elle est la maîtresse en chef des tribus Qurayza et an-Nadir et qu’elle ne convient qu’à toi." Le Prophète (ﷺ) a alors dit : "faite-le venir avec elle." Dihya est donc venu avec elle et quand le Prophète (ﷺ) l’a vue, il a dit à Dihya : "Prends tout autre esclave parmi les captives sauf elle." Anas a ajouté : "Le Prophète (ﷺ) l’a ensuite affranchie et l’a épousée." Thabit a demandé à Anas : "Ô Abu Hamza ! Qu’est-ce que le Prophète (ﷺ) a payé (comme mahr) pour elle ?" Il a dit : "Elle-même était son mahr, car il l’a affranchie et épousée." Anas a ajouté : "En chemin, Umm Sulaym l’a habillée pour le mariage (cérémonie) et le soir, elle l’a envoyée comme épouse au Prophète (ﷺ). Le Prophète (ﷺ) était donc un époux et a dit : "Celui qui a quelque chose (nourriture) devrait l’apporter." Il a étendu une feuille de cuir (pour la nourriture) et certains ont apporté des dattes et d’autres du beurre de cuisson. (Je pense qu’il (Anas) a mentionné As-Sawaq). Ils ont alors préparé un plat de hays (un type de nourriture). Et c’était le walima (le banquet de mariage) du Messager d’Allah (ﷺ)."</i>}}{{Quote|{{bukhari|5|59|445}} et {{muslim|19|4374}}|<i>Rapporté par ibn Omar : Le jour d’Al-Ahzab (c.-à-d. les Coalisés), le Prophète (ﷺ) a dit : "Aucun d’entre vous ne devrait faire la prière de Asr, sauf chez les Banu Qurayza." La prière de Asr est devenue obligatoire pour certains d’entre eux en cours de route. Certains ont dit : "Nous ne prierons pas jusqu’à ce que nous atteignions le lieu des Banu Qurayza" alors que d’autres ont dit : "Non, nous prierons à cet endroit, car le Prophète (ﷺ) n’a pas voulu nous dire cela." Plus tard, cela a été mentionné au Prophète (ﷺ) et il n’a réprimandé aucun des deux groupes.<br><br />
<br>Il a été rapporté sur l’autorité d’Abdullah qui a dit : "Le jour où il est revenu de la bataille d’Ahzab, le Messager d’Allah (ﷺ) nous a annoncé que personne ne dirait sa prière de Zuhr sauf dans les quartiers des Banu Qurayza. Certains, qui craignaient que le temps de la prière expire, ont récité leur prière avant d’atteindre la rue des Banu Qurayza. Les autres ont dit : Nous ne ferons notre prière que là où le Messager d’Allah (ﷺ) nous a ordonné de la faire même si le temps a expiré. Quand il a appris la différence de point de vue des deux groupes, le Messager d’Allah (que la paix soit sur lui) n’a blâmé aucun d’entre eux."</i>}}{{Quote|{{bukhari|4|52|280}}, See Also: {{bukhari|5|58|148}}, {{Bukhari|8|74|278}}, {{muslim|19|4368}}, {{muslim|19|4369}}|Narrated Abu-Sa'id al-Khudri: When the tribe of Banu Qurayza 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." }}{{Quote|{{bukhari|5|59|362}}, See Also: {{muslim|19|4364}}|Narrated Abd-Allah ibn Umar: Banu Nadir and Banu Qurayza 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 Banu Qaynuqa, the tribe of Abdullah bin Salam and the Jews of Bani Haritha and all the other Jews of Medina. }}{{Quote|{{Abudawud|14|2665}}|Narrated Aisha: No woman of Banu Qurayza 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. }}{{Quote|{{Abudawud|38|4390}}|Narrated Atiyyah al-Qurazi: I was among the captives of Banu Qurayza. 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. }}{{Quote|{{Ibn Majah|20|3|20|2541}}|It was narrated that 'Abdul-Malik bin`Umair said: “I heard 'Atiyyah Al-Quazi say: 'We were presented to the Messenger of Allah on the Day of Quraizah. Those whose public hair had grown were killed, and those whose public hair had not yet grown were let go. I was one of those whose pubic hair had not yet grown, so I was let go.” (Sahih)}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<br />
<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=588}}<br>See Also Ishaq:464|According to Ibn Ishaq: Then they were made to come down, and the Messenger of God imprisoned them in the dwelling of al-Harith's daughter, a woman of the Banu al-Najjar.155 The Messenger of God went out into the marketplace of Medina (it is still its marketplace today) and had trenches dug in it; then he sent for them and had them beheaded in those trenches. They were brought out to him in groups. Among them were the enemy of God, Huyayy b. Akhtab, and Ka'b b. Asad. the head of the tribe. They numbered 600 or 700-the largest estimate says they were between 800 and 900. As they were being taken in groups to the Messenger of God, they said to Ka'b b. Asad, "Ka'b, what do you think will be done to us? " Ka'b said: "On each. occasion you do not understand. Do you not see that the summoner does not discharge [anyone] and that those of you who are taken away do not come back? By God, it is death!" The affair continued until the Messenger of God had finished with them.}}{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=466}}<BR>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=244}}<br />
|Then the apostle divided the property, wives, and children of B. Qurayza among the Muslims, and he made known on that day the shares of horse<br />
and men, and took out the fifth. A horseman got three shares, two for the horse and one for his rider. A man without a horse got one share. On the day of B. Qurayza there were thirty-six horses. It was the first booty on which lots were cast and the fifth was taken. According to its precedent and what the apostle did the divisions were made, and it remained the custom for raids.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=592}}<br />
| The Messenger of God selected for himself from their women Rayhanah bt. 'Amr b. Khunafah, a woman from the Banu 'Amr b. Qurayzah, and she remained his concubine; when he predeceased her, she was still in his possession .' 70 The Messenger of God offered to marry her and impose the curtain (Ihijab) on her, but she said, "Messenger of God, rather leave me in your possession [as a concubine], for it is easier for me and for you." So he did so. When the Messenger of God took her captive, she showed herself averse to Islam and insisted on Judaism. So the Messenger of God put her aside, and he was grieved because of her. Then, while he was with his companions, he heard the sound of shoes behind him and said, "This must be Tha'labah b. Sa'yah coming to bring me tidings of Rayhanah 's acceptance of Islam." He came to him and said, "Messenger of God, Rayhanah has become a Muslim"-and it gave the Messenger of God joy.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=591-592}}|Then the Messenger of God sent Sa'd b. Zayd al-Angara (a member of the Banu 'Abd al-Ashhal) with some of the captives from the Banu Qurayzah to Najd, and in exchange for them he purchased horses and arms.}}<br />
<br />
==Scholars==<br />
{{Quote|Muir, Sir William. ''The Life of Mahomet''. vol. III (pp. 276-279).|The men and women were penned up for the night in separate yards.... [they] spent the night in prayer, repeating passages from their scriptures, and exhorting one another in constancy. During the night graves or trenches... were dug in the market-place. ... when these were ready in the morning, Mahomet, himself a spectator of the tragedy, gave command that the captives should be brought forth in companies of five and 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 after party they were thus led out, and butchered in cold blood, till the whole were slain'''.... For Zoheir, an aged Jew, who had saved some of his allies of the Bani Aus... Sabit intervened and procured a pardon.... "But what hath become of all our chiefs-of Kab, of Huwey, of Ozzal, the son of Samuel?" asked the old man.... He received to each inquiry the same reply;-they had all been slain already - "Then of what use is life to me any longer? Leave me not to that bloodthirsty man who has killed that are dear to me in cold blood - But slay me also, I entreat thee. Here take my sword, it is sharp; strike high and hard." Sabit refused, and gave him over to another, who under Ali's orders beheaded the aged man.<br><br />
<br />
Having sated his revenge, and drenched the market-place with the blood of eight hundred victims, 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. She also declined the summons to conversion and continued in the Jewish faith. It is said, however, that she afterwards embraced Islam.}}<br />
==See Also==<br />
{{Hub4|Banu Qurayza|Banu Qurayza}}<br />
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[[Category:QHS]]<br />
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[[Category:Muhammad]]<br />
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[[Category:People of the Book]]<br />
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[[Category:Sacred history]]<br />
[[Category:Islamic History]]<br />
[[Category:Antisemitism]]<br />
[[Category:Jewish tradition]]<br />
[[ar:القرآن_والحديث_والعلماء:_بنو_قريظة]]</div>SOShttps://wikiislamica.net/index.php?title=Coran,_hadith_et_savants_:_Les_Banu_Qurayza&diff=137662Coran, hadith et savants : Les Banu Qurayza2023-11-22T19:50:49Z<p>SOS: /* Hadiths */</p>
<hr />
<div>{{QualityScore|Lead=4|Structure=2|Content=2|Language=4|References=2}}La tribu juive des Banu Qurayza était l’une des trois tribus juives, avec les Banu Nadir et les Banu Qaynuqa, mentionnées par la [[Sirat Rasul Allah|Sira]] (biographie), comme étant présentes dans et autour de Médine au moment de l’arrivée du prophète. La tribu a refusé de se convertir à l’islam et s’est finalement alliée avec les Mecquois païens contre Muhammad et les musulmans, malgré un serment antérieur avec Muhammad de ne pas attaquer les musulmans. Pour cette trahison, sur l’ordre d’[[Allah (God)|Allah]] au moyen de ses anges, tous les hommes adultes de la tribu ont été décapités et les femmes et les enfants vendus en esclavage. Pour plus d’informations, voir [[Le Massacre des Banu Qurayza]].<br />
==Hadiths==<br />
{{Quote|{{Muslim|26|5557}}|Abu as-Sa’ib, l’esclave affranchi de Hisham b. Zuhra, a déclaré qu’il a rendu visite à Abu Sa’id al-Khudri chez lui, (et a poursuivi) en disant :<br><br />
<i>Je l’ai trouvé en train de dire sa prière, alors je me suis assis en attendant qu’il la termine quand j’ai entendu de l’agitation dans les faisceaux (de bois) gisant dans un coin de la maison. J’ai regardé en direction du bruit et j’ai trouvé un serpent. J’ai bondi pour le tuer, mais il (Abu Sa’id al-Khudri) a fait un geste pour que je m’assoie. Alors, je me suis assis et pendant qu’il finissait (la prière), il a montré une pièce de la maison et a dit : "Vois-tu cette pièce ?" J’ai dit : "Oui." Il a dit : Il y avait un jeune homme parmi nous qui venait de se marier. Nous sommes allés avec le Messager d’Allah (ﷺ) (pour participer à la bataille) de la Tranchée quand un jeune homme à la mi-journée avait l’habitude de demander la permission au Messager d’Allah (ﷺ) pour retourner dans sa famille. Un jour, il lui a demandé la permission et le Messager d’Allah (ﷺ) (après la lui avoir accordée) lui a dit : "Emporte tes armes avec toi car je crains que la tribu des Qurayza (te nuise)." L’homme emporta les armes, puis revint et trouva sa femme se tenant entre les deux portes. Il se pencha vers elle, frappé de jalousie, et s’élança dans sa direction pour la poignarder avec une lance. Elle dit : "Eloigne ta lance et entre dans la maison jusqu’à ce que tu voies ce qui m’a fait sortir." Il entra et trouva un énorme serpent enroulé sur la literie. Il s’élança avec la lance et le transperça, puis sortit après l’avoir accroché dans la maison, mais le serpent frémit et l’attaqua, et personne ne sut lequel d’entre eux mourut le premier, le serpent ou le jeune homme. Nous sommes allés voir l’Apôtre d’Allah (ﷺ) pour lui en faire mention et avons dit : "Supplie Allah pour que cet (homme) puisse être ramené à la vie." Dès lors, il dit : "Demandez pardon pour votre compagnon, puis ajouta : il y a à Médine des djinns qui ont accepté l’Islam, donc quand vous voyez l’un d’eux, prononcez-lui un avertissement pendant trois jours, et s’il apparait devant vous après cela, alors tuez-le car c’est un diable."</i>}}{{Quote|{{Bukhari|5|57|66}} et {{Muslim|31|5940}}|Rapporté par Abd Allah ibn az-Zubayr :<br><i>Au cours de la bataille d’Al-Ahzab, Omar ibn Abi Salama et moi étions restés à l’arrière avec les femmes. Regardez ! J’ai vu (mon père) Az-Zubair monter à cheval et faire deux ou trois fois des allées et venues vers les Banu Qurayza. Alors, quand je suis revenu, j’ai dit : "Ô mon père ! T’ai-je vu faire des allées et venues vers les Banu Qurayza ?" Il a répondu : "M’as-tu vraiment vu, ô mon fils ?" J’ai dit : "Oui." Il a dit : "Le Messager d’Allah (ﷺ) a dit : « Qui veut aller chez les Banu Qurayza et m’apporter de leurs nouvelles ? » J’y suis donc allé, et quand je suis revenu, l’Apôtre d’Allah a mentionné pour moi ses deux parents en disant : "Que mon père et ma mère soient sacrifiés pour toi."</i></br><br><br />
Abd Allah ibn az-Zubayr a rapporté le jour de la bataille de la Tranchée : <br><i>Omar ibn Abi Salama et moi étions avec des femmes dans le fort de Hassan (ibn Thabit). À un moment donné, il s’est penché vers moi et j’ai jeté un coup d’œil puis, à un autre moment, je me suis penché vers lui et il regardait et j’ai reconnu mon père alors qu’il montait sur son cheval avec ses armes vers la tribu des Qurayza. Abdullah ibn Urwa a rapporté d’Abd Allah ibn az-Zubayr : J’ai parlé de cela à mon père, après quoi il a dit : "Mon fils, m’as-tu vu (à cette occasion) ?" Il a dit : "Oui." Ensuite, il a dit : "Par Allah, le Messager d’Allah (ﷺ) s’est adressé à moi en disant : « Je sacrifierais pour toi mon père et ma mère. »"</i>}}{{Quote|{{Bukhari|4|52|68}}, {{bukhari|5|59|443}}, et {{Muslim|19|4370}}<br />
<br />
|Rapporté par Aicha : <br><i>Quand le Messager d’Allah (ﷺ) est revenu le jour (de la bataille) d’Al-Khandaq (c.-à-d. la Tranchée), il déposa ses armes et prit un bain. Alors Gabriel, dont la tête était couverte de poussière, est venu à lui en disant : "Tu as déposé tes armes ! Par Allah, je n’ai pas encore déposé mes armes." Le Messager d’Allah (ﷺ) a dit : "Où (aller maintenant) ?" Gabriel a dit : "Par-là," en pointant vers la tribu des Banu Qurayza. Alors le Messager d’Allah (ﷺ) est parti vers eux.</i></br><br>Rapporté par Aicha : <br><i>Lorsque le Prophète (ﷺ) est revenu d’Al-Khandaq (c.-à-d. la Tranchée) et a déposé ses armes et pris un bain, Gabriel est venu et a dit (au Prophète (ﷺ)) : "As-tu déposé tes armes ? Par Allah, nous, les anges, ne les avons pas encore déposées. Alors va à leur rencontre." Le Prophète (ﷺ) a dit, "Où aller ?" Gabriel a dit : "De ce côté", en pointant vers les Banu Qurayza. Ainsi, le Prophète (ﷺ) est parti vers eux.</i></br><br />
<br>Il a été rapporté sous l'autorité d'Aicha qui a dit : <br><i>Sa’d a été blessé le jour de la bataille du Fossé. Un homme des Quraych appelé Ibn al-Araqah lui a tiré une flèche qui a transpercé l’artère au milieu de son avant-bras. Le Messager d’Allah (ﷺ) lui dressa une tente dans la mosquée et s’enquerra auprès de lui étant à proximité. Quand il est revenu du Fossé et a déposé ses armes et pris un bain, l’ange Gabriel lui est apparu et il enlevait la poussière de ses cheveux (comme s’il venait de rentrer de la bataille). Ce dernier a dit : "Tu as déposé les armes. Par Dieu, nous ne les avons pas (encore) déposées. Alors marche contre eux." Le Messager d’Allah (ﷺ) a demandé : "Vers où ?" Il a pointé vers les Banu Qurayza. Le Messager d’Allah (que la paix soit sur lui) les a alors combattus. Ils se sont rendus sur ordre du Messager d’Allah (ﷺ), mais il renvoya la décision à leur sujet à Sa’d qui dit : "Je décide que ceux d’entre eux qui peuvent se battre soient tués, leurs femmes et leurs enfants faits prisonniers et leurs biens distribués (parmi les musulmans)."</i></br>}}{{Quote|{{bukhari|5|59|444}}|Rapporté par Anas : <br><br />
<i>C’est comme si je regardais en ce moment la poussière qui brille se soulever dans la rue des Banu Ghanm (à Médine) à cause de la marche du régiment de Gabriel lorsque le Messager d’Allah (ﷺ) est parti vers les Banu Qurayza (pour les attaquer).</i><br />
}}{{Quote|{{bukhari|2|14|68}}|Rapporté par Anas ibn Malik : <br><br />
<i>Le Messager d’Allah (ﷺ) a fait la prière de fajr pendant qu’il faisait encore nuit, puis il est monté à cheval et a dit, "Allah Akbar ! Khaybar est en ruine. Lorsque nous nous approchons d’une nation, le plus malheureux est le matin de ceux qui ont été avertis." Les gens sont sortis dans les rues en disant : "Muhammad et son armée." Le Messager d’Allah (ﷺ) les a vaincus par la force et leurs guerriers ont été tués ; les enfants et les femmes ont été emmenés comme captifs. Safiya a été prise par Dihyah al-Kalbi et, par la suite, elle a appartenu à l’Apôtre d’Allah qui l’a épousée et son mahr était sa manumission. Abd al-Aziz a dit à Thabit : Ô Abu Thabit, est-ce toi qui a interrogé Anas sur sa dot ? Thabit a répondu qu’il lui a donné comme dot sa propre personne. Abd al-Aziz a souri.</i>}}{{Quote|{{bukhari|1|8|367}}|Narrated `Abdul `Aziz: Anas said, 'When Allah's Messenger invaded Khaibar, we offered the Fajr prayer there (early in the morning) when it was still dark. The Prophet rode and Abu Talha rode too and I was riding behind Abu Talha. The Prophet passed through the lane of Khaibar quickly and my knee was touching the thigh of the Prophet. He uncovered his thigh and I saw the whiteness of the thigh of the Prophet. When he entered the town, he said, 'Allahu Akbar! Khaibar is ruined. Whenever we approach near a (hostile) nation (to fight) then evil will be the morning of those who have been warned.' He repeated this thrice. The people came out for their jobs and some of them said, 'Muhammad (has come).' (Some of our companions added, "With his army.") We conquered Khaibar, took the captives, and the booty was collected. Dihya came and said, 'O Allah's Prophet! Give me a slave girl from the captives.' The Prophet said, 'Go and take any slave girl.' He took Safiya bint Huyay. A man came to the Prophet and said, 'O Allah's Messenger! You gave Safiya bint Huyay to Dihya and she is the chief mistress of the tribes of Qurayzah and An-Nadir and she befits none but you.' So the Prophet said, 'Bring him along with her.' So Dihya came with her and when the Prophet (ﷺ) saw her, he said to Dihya, 'Take any slave girl other than her from the captives.' Anas added: The Prophet then manumitted her and married her." Thabit asked Anas, "O Abu Hamza! What did the Prophet pay her (as Mahr)?" He said, "Her self was her Mahr for he manumitted her and then married her." Anas added, "While on the way, Um Sulaim dressed her for marriage (ceremony) and at night she sent her as a bride to the Prophet. So the Prophet was a bridegroom and he said, 'Whoever has anything (food) should bring it.' He spread out a leather sheet (for the food) and some brought dates and others cooking butter. (I think he (Anas) mentioned As-Sawaq). So they prepared a dish of Hais (a kind of meal). And that was Walima (the marriage banquet) of Allah's Messenger." }}{{Quote|{{bukhari|5|59|445}}, See Also: {{muslim|19|4374}}|Narrated Abd-Allah ibn Umar: On the day of Al-Ahzab (i.e. Clans) the Prophet said, "None of you Muslims) should offer the 'Asr prayer but at Banu Qurayza'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. }}{{Quote|{{bukhari|4|52|280}}, See Also: {{bukhari|5|58|148}}, {{Bukhari|8|74|278}}, {{muslim|19|4368}}, {{muslim|19|4369}}|Narrated Abu-Sa'id al-Khudri: When the tribe of Banu Qurayza 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." }}{{Quote|{{bukhari|5|59|362}}, See Also: {{muslim|19|4364}}|Narrated Abd-Allah ibn Umar: Banu Nadir and Banu Qurayza 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 Banu Qaynuqa, the tribe of Abdullah bin Salam and the Jews of Bani Haritha and all the other Jews of Medina. }}{{Quote|{{Abudawud|14|2665}}|Narrated Aisha: No woman of Banu Qurayza 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. }}{{Quote|{{Abudawud|38|4390}}|Narrated Atiyyah al-Qurazi: I was among the captives of Banu Qurayza. 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. }}{{Quote|{{Ibn Majah|20|3|20|2541}}|It was narrated that 'Abdul-Malik bin`Umair said: “I heard 'Atiyyah Al-Quazi say: 'We were presented to the Messenger of Allah on the Day of Quraizah. Those whose public hair had grown were killed, and those whose public hair had not yet grown were let go. I was one of those whose pubic hair had not yet grown, so I was let go.” (Sahih)}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<br />
<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=588}}<br>See Also Ishaq:464|According to Ibn Ishaq: Then they were made to come down, and the Messenger of God imprisoned them in the dwelling of al-Harith's daughter, a woman of the Banu al-Najjar.155 The Messenger of God went out into the marketplace of Medina (it is still its marketplace today) and had trenches dug in it; then he sent for them and had them beheaded in those trenches. They were brought out to him in groups. Among them were the enemy of God, Huyayy b. Akhtab, and Ka'b b. Asad. the head of the tribe. They numbered 600 or 700-the largest estimate says they were between 800 and 900. As they were being taken in groups to the Messenger of God, they said to Ka'b b. Asad, "Ka'b, what do you think will be done to us? " Ka'b said: "On each. occasion you do not understand. Do you not see that the summoner does not discharge [anyone] and that those of you who are taken away do not come back? By God, it is death!" The affair continued until the Messenger of God had finished with them.}}{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=466}}<BR>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=244}}<br />
|Then the apostle divided the property, wives, and children of B. Qurayza among the Muslims, and he made known on that day the shares of horse<br />
and men, and took out the fifth. A horseman got three shares, two for the horse and one for his rider. A man without a horse got one share. On the day of B. Qurayza there were thirty-six horses. It was the first booty on which lots were cast and the fifth was taken. According to its precedent and what the apostle did the divisions were made, and it remained the custom for raids.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=592}}<br />
| The Messenger of God selected for himself from their women Rayhanah bt. 'Amr b. Khunafah, a woman from the Banu 'Amr b. Qurayzah, and she remained his concubine; when he predeceased her, she was still in his possession .' 70 The Messenger of God offered to marry her and impose the curtain (Ihijab) on her, but she said, "Messenger of God, rather leave me in your possession [as a concubine], for it is easier for me and for you." So he did so. When the Messenger of God took her captive, she showed herself averse to Islam and insisted on Judaism. So the Messenger of God put her aside, and he was grieved because of her. Then, while he was with his companions, he heard the sound of shoes behind him and said, "This must be Tha'labah b. Sa'yah coming to bring me tidings of Rayhanah 's acceptance of Islam." He came to him and said, "Messenger of God, Rayhanah has become a Muslim"-and it gave the Messenger of God joy.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=591-592}}|Then the Messenger of God sent Sa'd b. Zayd al-Angara (a member of the Banu 'Abd al-Ashhal) with some of the captives from the Banu Qurayzah to Najd, and in exchange for them he purchased horses and arms.}}<br />
<br />
==Scholars==<br />
{{Quote|Muir, Sir William. ''The Life of Mahomet''. vol. III (pp. 276-279).|The men and women were penned up for the night in separate yards.... [they] spent the night in prayer, repeating passages from their scriptures, and exhorting one another in constancy. During the night graves or trenches... were dug in the market-place. ... when these were ready in the morning, Mahomet, himself a spectator of the tragedy, gave command that the captives should be brought forth in companies of five and 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 after party they were thus led out, and butchered in cold blood, till the whole were slain'''.... For Zoheir, an aged Jew, who had saved some of his allies of the Bani Aus... Sabit intervened and procured a pardon.... "But what hath become of all our chiefs-of Kab, of Huwey, of Ozzal, the son of Samuel?" asked the old man.... He received to each inquiry the same reply;-they had all been slain already - "Then of what use is life to me any longer? Leave me not to that bloodthirsty man who has killed that are dear to me in cold blood - But slay me also, I entreat thee. Here take my sword, it is sharp; strike high and hard." Sabit refused, and gave him over to another, who under Ali's orders beheaded the aged man.<br><br />
<br />
Having sated his revenge, and drenched the market-place with the blood of eight hundred victims, 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. She also declined the summons to conversion and continued in the Jewish faith. It is said, however, that she afterwards embraced Islam.}}<br />
==See Also==<br />
{{Hub4|Banu Qurayza|Banu Qurayza}}<br />
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[[Category:QHS]]<br />
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[[Category:Muhammad]]<br />
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[[Category:People of the Book]]<br />
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[[Category:Sacred history]]<br />
[[Category:Islamic History]]<br />
[[Category:Antisemitism]]<br />
[[Category:Jewish tradition]]<br />
[[ar:القرآن_والحديث_والعلماء:_بنو_قريظة]]</div>SOShttps://wikiislamica.net/index.php?title=Coran,_hadith_et_savants_:_Les_Banu_Qurayza&diff=137636Coran, hadith et savants : Les Banu Qurayza2023-11-18T13:09:35Z<p>SOS: </p>
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<div>{{QualityScore|Lead=4|Structure=2|Content=2|Language=4|References=2}}La tribu juive des Banu Qurayza était l’une des trois tribus juives, avec les Banu Nadir et les Banu Qaynuqa, mentionnées par la [[Sirat Rasul Allah|Sira]] (biographie), comme étant présentes dans et autour de Médine au moment de l’arrivée du prophète. La tribu a refusé de se convertir à l’islam et s’est finalement alliée avec les Mecquois païens contre Muhammad et les musulmans, malgré un serment antérieur avec Muhammad de ne pas attaquer les musulmans. Pour cette trahison, sur l’ordre d’[[Allah (God)|Allah]] au moyen de ses anges, tous les hommes adultes de la tribu ont été décapités et les femmes et les enfants vendus en esclavage. Pour plus d’informations, voir [[Le Massacre des Banu Qurayza]].<br />
==Hadiths==<br />
{{Quote|{{Muslim|26|5557}}|Abu as-Sa’ib, l’esclave affranchi de Hisham b. Zuhra, a déclaré qu’il a rendu visite à Abu Sa’id al-Khudri chez lui, (et a poursuivi) en disant :<br><br />
<i>Je l’ai trouvé en train de dire sa prière, alors je me suis assis en attendant qu’il la termine quand j’ai entendu de l’agitation dans les faisceaux (de bois) gisant dans un coin de la maison. J’ai regardé en direction du bruit et j’ai trouvé un serpent. J’ai bondi pour le tuer, mais il (Abu Sa’id al-Khudri) a fait un geste pour que je m’assoie. Alors, je me suis assis et pendant qu’il finissait (la prière), il a montré une pièce de la maison et a dit : "Vois-tu cette pièce ?" J’ai dit : "Oui." Il a dit : Il y avait un jeune homme parmi nous qui venait de se marier. Nous sommes allés avec le Messager d’Allah (ﷺ) (pour participer à la bataille) de la Tranchée quand un jeune homme à la mi-journée avait l’habitude de demander la permission au Messager d’Allah (ﷺ) pour retourner dans sa famille. Un jour, il lui a demandé la permission et le Messager d’Allah (ﷺ) (après la lui avoir accordée) lui a dit : "Emporte tes armes avec toi car je crains que la tribu des Qurayza (te nuise)." L’homme emporta les armes, puis revint et trouva sa femme se tenant entre les deux portes. Il se pencha vers elle, frappé de jalousie, et s’élança dans sa direction pour la poignarder avec une lance. Elle dit : "Eloigne ta lance et entre dans la maison jusqu’à ce que tu voies ce qui m’a fait sortir." Il entra et trouva un énorme serpent enroulé sur la literie. Il s’élança avec la lance et le transperça, puis sortit après l’avoir accroché dans la maison, mais le serpent frémit et l’attaqua, et personne ne sut lequel d’entre eux mourut le premier, le serpent ou le jeune homme. Nous sommes allés voir l’Apôtre d’Allah (ﷺ) pour lui en faire mention et avons dit : "Supplie Allah pour que cet (homme) puisse être ramené à la vie." Dès lors, il dit : "Demandez pardon pour votre compagnon, puis ajouta : il y a à Médine des djinns qui ont accepté l’Islam, donc quand vous voyez l’un d’eux, prononcez-lui un avertissement pendant trois jours, et s’il apparait devant vous après cela, alors tuez-le car c’est un diable."</i>}}{{Quote|{{Bukhari|5|57|66}} et {{Muslim|31|5940}}|Rapporté par Abd Allah ibn az-Zubayr :<br><i>Au cours de la bataille d’Al-Ahzab, Omar ibn Abi Salama et moi étions restés à l’arrière avec les femmes. Regardez ! J’ai vu (mon père) Az-Zubair monter à cheval et faire deux ou trois fois des allées et venues vers les Banu Qurayza. Alors, quand je suis revenu, j’ai dit : "Ô mon père ! T’ai-je vu faire des allées et venues vers les Banu Qurayza ?" Il a répondu : "M’as-tu vraiment vu, ô mon fils ?" J’ai dit : "Oui." Il a dit : "Le Messager d’Allah (ﷺ) a dit : « Qui veut aller chez les Banu Qurayza et m’apporter de leurs nouvelles ? » J’y suis donc allé, et quand je suis revenu, l’Apôtre d’Allah a mentionné pour moi ses deux parents en disant : "Que mon père et ma mère soient sacrifiés pour toi."</i></br><br><br />
Abd Allah ibn az-Zubayr a rapporté le jour de la bataille de la Tranchée : <br><i>Omar ibn Abi Salama et moi étions avec des femmes dans le fort de Hassan (ibn Thabit). À un moment donné, il s’est penché vers moi et j’ai jeté un coup d’œil puis, à un autre moment, je me suis penché vers lui et il regardait et j’ai reconnu mon père alors qu’il montait sur son cheval avec ses armes vers la tribu des Qurayza. Abdullah ibn Urwa a rapporté d’Abd Allah ibn az-Zubayr : J’ai parlé de cela à mon père, après quoi il a dit : "Mon fils, m’as-tu vu (à cette occasion) ?" Il a dit : "Oui." Ensuite, il a dit : "Par Allah, le Messager d’Allah (ﷺ) s’est adressé à moi en disant : « Je sacrifierais pour toi mon père et ma mère. »"</i>}}{{Quote|{{Bukhari|4|52|68}}, {{bukhari|5|59|443}}, et {{Muslim|19|4370}}<br />
<br />
|Rapporté par Aicha : <br><i>Quand le Messager d’Allah (ﷺ) est revenu le jour (de la bataille) d’Al-Khandaq (c.-à-d. la Tranchée), il déposa ses armes et prit un bain. Alors Gabriel, dont la tête était couverte de poussière, est venu à lui en disant : "Tu as déposé tes armes ! Par Allah, je n’ai pas encore déposé mes armes." Le Messager d’Allah (ﷺ) a dit : "Où (aller maintenant) ?" Gabriel a dit : "Par-là," en pointant vers la tribu des Banu Qurayza. Alors le Messager d’Allah (ﷺ) est parti vers eux.</i></br><br>Rapporté par Aicha : <br><i>Lorsque le Prophète (ﷺ) est revenu d’Al-Khandaq (c.-à-d. la Tranchée) et a déposé ses armes et pris un bain, Gabriel est venu et a dit (au Prophète (ﷺ)) : "As-tu déposé tes armes ? Par Allah, nous, les anges, ne les avons pas encore déposées. Alors va à leur rencontre." Le Prophète (ﷺ) a dit, "Où aller ?" Gabriel a dit : "De ce côté", en pointant vers les Banu Qurayza. Ainsi, le Prophète (ﷺ) est parti vers eux.</i></br><br />
<br>Il a été rapporté sous l'autorité d'Aicha qui a dit : <br><i>Sa’d a été blessé le jour de la bataille du Fossé. Un homme des Quraych appelé Ibn al-Araqah lui a tiré une flèche qui a transpercé l’artère au milieu de son avant-bras. Le Messager d’Allah (ﷺ) lui dressa une tente dans la mosquée et s’enquerra auprès de lui étant à proximité. Quand il est revenu du Fossé et a déposé ses armes et pris un bain, l’ange Gabriel lui est apparu et il enlevait la poussière de ses cheveux (comme s’il venait de rentrer de la bataille). Ce dernier a dit : "Tu as déposé les armes. Par Dieu, nous ne les avons pas (encore) déposées. Alors marche contre eux." Le Messager d’Allah (ﷺ) a demandé : "Vers où ?" Il a pointé vers les Banu Qurayza. Le Messager d’Allah (que la paix soit sur lui) les a alors combattus. Ils se sont rendus sur ordre du Messager d’Allah (ﷺ), mais il renvoya la décision à leur sujet à Sa’d qui dit : "Je décide que ceux d’entre eux qui peuvent se battre soient tués, leurs femmes et leurs enfants faits prisonniers et leurs biens distribués (parmi les musulmans)."</i></br>}}{{Quote|{{bukhari|5|59|444}}|Narrated Anas ibn Malik: 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 Qurayza (to attack them). }}{{Quote|{{bukhari|2|14|68}}|Narrated Anas bin Malik: Allah's Messenger offered the Fajr prayer when it was still dark, then he rode and said, 'Allah Akbar! Khaibar is ruined. When we approach near to a nation, the most unfortunate is the morning of those who have been warned." The people came out into the streets saying, "Muhammad and his army." Allah's Messenger vanquished them by force and their warriors were killed; the children and women were taken as captives. Safiya was taken by Dihya Al-Kalbi and later she belonged to Allah's Apostle go who married her and her Mahr was her manumission. }}{{Quote|{{bukhari|1|8|367}}|Narrated `Abdul `Aziz: Anas said, 'When Allah's Messenger invaded Khaibar, we offered the Fajr prayer there (early in the morning) when it was still dark. The Prophet rode and Abu Talha rode too and I was riding behind Abu Talha. The Prophet passed through the lane of Khaibar quickly and my knee was touching the thigh of the Prophet. He uncovered his thigh and I saw the whiteness of the thigh of the Prophet. When he entered the town, he said, 'Allahu Akbar! Khaibar is ruined. Whenever we approach near a (hostile) nation (to fight) then evil will be the morning of those who have been warned.' He repeated this thrice. The people came out for their jobs and some of them said, 'Muhammad (has come).' (Some of our companions added, "With his army.") We conquered Khaibar, took the captives, and the booty was collected. Dihya came and said, 'O Allah's Prophet! Give me a slave girl from the captives.' The Prophet said, 'Go and take any slave girl.' He took Safiya bint Huyay. A man came to the Prophet and said, 'O Allah's Messenger! You gave Safiya bint Huyay to Dihya and she is the chief mistress of the tribes of Qurayzah and An-Nadir and she befits none but you.' So the Prophet said, 'Bring him along with her.' So Dihya came with her and when the Prophet (ﷺ) saw her, he said to Dihya, 'Take any slave girl other than her from the captives.' Anas added: The Prophet then manumitted her and married her." Thabit asked Anas, "O Abu Hamza! What did the Prophet pay her (as Mahr)?" He said, "Her self was her Mahr for he manumitted her and then married her." Anas added, "While on the way, Um Sulaim dressed her for marriage (ceremony) and at night she sent her as a bride to the Prophet. So the Prophet was a bridegroom and he said, 'Whoever has anything (food) should bring it.' He spread out a leather sheet (for the food) and some brought dates and others cooking butter. (I think he (Anas) mentioned As-Sawaq). So they prepared a dish of Hais (a kind of meal). And that was Walima (the marriage banquet) of Allah's Messenger." }}{{Quote|{{bukhari|5|59|445}}, See Also: {{muslim|19|4374}}|Narrated Abd-Allah ibn Umar: On the day of Al-Ahzab (i.e. Clans) the Prophet said, "None of you Muslims) should offer the 'Asr prayer but at Banu Qurayza'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. }}{{Quote|{{bukhari|4|52|280}}, See Also: {{bukhari|5|58|148}}, {{Bukhari|8|74|278}}, {{muslim|19|4368}}, {{muslim|19|4369}}|Narrated Abu-Sa'id al-Khudri: When the tribe of Banu Qurayza 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." }}{{Quote|{{bukhari|5|59|362}}, See Also: {{muslim|19|4364}}|Narrated Abd-Allah ibn Umar: Banu Nadir and Banu Qurayza 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 Banu Qaynuqa, the tribe of Abdullah bin Salam and the Jews of Bani Haritha and all the other Jews of Medina. }}{{Quote|{{Abudawud|14|2665}}|Narrated Aisha: No woman of Banu Qurayza 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. }}{{Quote|{{Abudawud|38|4390}}|Narrated Atiyyah al-Qurazi: I was among the captives of Banu Qurayza. 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. }}{{Quote|{{Ibn Majah|20|3|20|2541}}|It was narrated that 'Abdul-Malik bin`Umair said: “I heard 'Atiyyah Al-Quazi say: 'We were presented to the Messenger of Allah on the Day of Quraizah. Those whose public hair had grown were killed, and those whose public hair had not yet grown were let go. I was one of those whose pubic hair had not yet grown, so I was let go.” (Sahih)}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<br />
<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=588}}<br>See Also Ishaq:464|According to Ibn Ishaq: Then they were made to come down, and the Messenger of God imprisoned them in the dwelling of al-Harith's daughter, a woman of the Banu al-Najjar.155 The Messenger of God went out into the marketplace of Medina (it is still its marketplace today) and had trenches dug in it; then he sent for them and had them beheaded in those trenches. They were brought out to him in groups. Among them were the enemy of God, Huyayy b. Akhtab, and Ka'b b. Asad. the head of the tribe. They numbered 600 or 700-the largest estimate says they were between 800 and 900. As they were being taken in groups to the Messenger of God, they said to Ka'b b. Asad, "Ka'b, what do you think will be done to us? " Ka'b said: "On each. occasion you do not understand. Do you not see that the summoner does not discharge [anyone] and that those of you who are taken away do not come back? By God, it is death!" The affair continued until the Messenger of God had finished with them.}}{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=466}}<BR>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=244}}<br />
|Then the apostle divided the property, wives, and children of B. Qurayza among the Muslims, and he made known on that day the shares of horse<br />
and men, and took out the fifth. A horseman got three shares, two for the horse and one for his rider. A man without a horse got one share. On the day of B. Qurayza there were thirty-six horses. It was the first booty on which lots were cast and the fifth was taken. According to its precedent and what the apostle did the divisions were made, and it remained the custom for raids.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=592}}<br />
| The Messenger of God selected for himself from their women Rayhanah bt. 'Amr b. Khunafah, a woman from the Banu 'Amr b. Qurayzah, and she remained his concubine; when he predeceased her, she was still in his possession .' 70 The Messenger of God offered to marry her and impose the curtain (Ihijab) on her, but she said, "Messenger of God, rather leave me in your possession [as a concubine], for it is easier for me and for you." So he did so. When the Messenger of God took her captive, she showed herself averse to Islam and insisted on Judaism. So the Messenger of God put her aside, and he was grieved because of her. Then, while he was with his companions, he heard the sound of shoes behind him and said, "This must be Tha'labah b. Sa'yah coming to bring me tidings of Rayhanah 's acceptance of Islam." He came to him and said, "Messenger of God, Rayhanah has become a Muslim"-and it gave the Messenger of God joy.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=591-592}}|Then the Messenger of God sent Sa'd b. Zayd al-Angara (a member of the Banu 'Abd al-Ashhal) with some of the captives from the Banu Qurayzah to Najd, and in exchange for them he purchased horses and arms.}}<br />
<br />
==Scholars==<br />
{{Quote|Muir, Sir William. ''The Life of Mahomet''. vol. III (pp. 276-279).|The men and women were penned up for the night in separate yards.... [they] spent the night in prayer, repeating passages from their scriptures, and exhorting one another in constancy. During the night graves or trenches... were dug in the market-place. ... when these were ready in the morning, Mahomet, himself a spectator of the tragedy, gave command that the captives should be brought forth in companies of five and 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 after party they were thus led out, and butchered in cold blood, till the whole were slain'''.... For Zoheir, an aged Jew, who had saved some of his allies of the Bani Aus... Sabit intervened and procured a pardon.... "But what hath become of all our chiefs-of Kab, of Huwey, of Ozzal, the son of Samuel?" asked the old man.... He received to each inquiry the same reply;-they had all been slain already - "Then of what use is life to me any longer? Leave me not to that bloodthirsty man who has killed that are dear to me in cold blood - But slay me also, I entreat thee. Here take my sword, it is sharp; strike high and hard." Sabit refused, and gave him over to another, who under Ali's orders beheaded the aged man.<br><br />
<br />
Having sated his revenge, and drenched the market-place with the blood of eight hundred victims, 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. She also declined the summons to conversion and continued in the Jewish faith. It is said, however, that she afterwards embraced Islam.}}<br />
==See Also==<br />
{{Hub4|Banu Qurayza|Banu Qurayza}}<br />
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[[Category:QHS]]<br />
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[[Category:Muhammad]]<br />
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[[Category:People of the Book]]<br />
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[[Category:Sacred history]]<br />
[[Category:Islamic History]]<br />
[[Category:Antisemitism]]<br />
[[Category:Jewish tradition]]<br />
[[ar:القرآن_والحديث_والعلماء:_بنو_قريظة]]</div>SOShttps://wikiislamica.net/index.php?title=Coran,_hadith_et_savants_:_Les_Banu_Qurayza&diff=137635Coran, hadith et savants : Les Banu Qurayza2023-11-18T13:07:25Z<p>SOS: </p>
<hr />
<div>{{QualityScore|Lead=4|Structure=2|Content=2|Language=4|References=2}}La tribu juive des Banu Qurayza était l’une des trois tribus juives, avec les Banu Nadir et les Banu Qaynuqa, mentionnées par la [[Sirat Rasul Allah|Sira]] (biographie), comme étant présentes dans et autour de Médine au moment de l’arrivée du prophète. La tribu a refusé de se convertir à l’islam et s’est finalement alliée avec les Mecquois païens contre Muhammad et les musulmans, malgré un serment antérieur avec Muhammad de ne pas attaquer les musulmans. Pour cette trahison, sur l’ordre d’[[Allah (God)|Allah]] au moyen de ses anges, tous les hommes adultes de la tribu ont été décapités et les femmes et les enfants vendus en esclavage. Pour plus d’informations, voir [[Le Massacre des Banu Qurayza]].<br />
==Hadiths==<br />
{{Quote|{{Muslim|26|5557}}|Abu as-Sa’ib, l’esclave affranchi de Hisham b. Zuhra, a déclaré qu’il a rendu visite à Abu Sa’id al-Khudri chez lui, (et a poursuivi) en disant :<br><br />
<i>Je l’ai trouvé en train de dire sa prière, alors je me suis assis en attendant qu’il la termine quand j’ai entendu de l’agitation dans les faisceaux (de bois) gisant dans un coin de la maison. J’ai regardé en direction du bruit et j’ai trouvé un serpent. J’ai bondi pour le tuer, mais il (Abu Sa’id al-Khudri) a fait un geste pour que je m’assoie. Alors, je me suis assis et pendant qu’il finissait (la prière), il a montré une pièce de la maison et a dit : "Vois-tu cette pièce ?" J’ai dit : "Oui." Il a dit : Il y avait un jeune homme parmi nous qui venait de se marier. Nous sommes allés avec le Messager d’Allah (ﷺ) (pour participer à la bataille) de la Tranchée quand un jeune homme à la mi-journée avait l’habitude de demander la permission au Messager d’Allah (ﷺ) pour retourner dans sa famille. Un jour, il lui a demandé la permission et le Messager d’Allah (ﷺ) (après la lui avoir accordée) lui a dit : "Emporte tes armes avec toi car je crains que la tribu des Qurayza (te nuise)." L’homme emporta les armes, puis revint et trouva sa femme se tenant entre les deux portes. Il se pencha vers elle, frappé de jalousie, et s’élança dans sa direction pour la poignarder avec une lance. Elle dit : "Eloigne ta lance et entre dans la maison jusqu’à ce que tu voies ce qui m’a fait sortir." Il entra et trouva un énorme serpent enroulé sur la literie. Il s’élança avec la lance et le transperça, puis sortit après l’avoir accroché dans la maison, mais le serpent frémit et l’attaqua, et personne ne sut lequel d’entre eux mourut le premier, le serpent ou le jeune homme. Nous sommes allés voir l’Apôtre d’Allah (ﷺ) pour lui en faire mention et avons dit : "Supplie Allah pour que cet (homme) puisse être ramené à la vie." Dès lors, il dit : "Demandez pardon pour votre compagnon, puis ajouta : il y a à Médine des djinns qui ont accepté l’Islam, donc quand vous voyez l’un d’eux, prononcez-lui un avertissement pendant trois jours, et s’il apparait devant vous après cela, alors tuez-le car c’est un diable."</i>}}{{Quote|{{Bukhari|5|57|66}} et {{Muslim|31|5940}}|Rapporté par Abd Allah ibn az-Zubayr :<br><i>Au cours de la bataille d’Al-Ahzab, Omar ibn Abi Salama et moi étions restés à l’arrière avec les femmes. Regardez ! J’ai vu (mon père) Az-Zubair monter à cheval et faire deux ou trois fois des allées et venues vers les Banu Qurayza. Alors, quand je suis revenu, j’ai dit : "Ô mon père ! T’ai-je vu faire des allées et venues vers les Banu Qurayza ?" Il a répondu : "M’as-tu vraiment vu, ô mon fils ?" J’ai dit : "Oui." Il a dit : "Le Messager d’Allah (ﷺ) a dit : « Qui veut aller chez les Banu Qurayza et m’apporter de leurs nouvelles ? » J’y suis donc allé, et quand je suis revenu, l’Apôtre d’Allah a mentionné pour moi ses deux parents en disant : "Que mon père et ma mère soient sacrifiés pour toi."</i></br><br><br />
Abd Allah ibn az-Zubayr a rapporté le jour de la bataille de la Tranchée : <br><i>Omar ibn Abi Salama et moi étions avec des femmes dans le fort de Hassan (ibn Thabit). À un moment donné, il s’est penché vers moi et j’ai jeté un coup d’œil puis, à un autre moment, je me suis penché vers lui et il regardait et j’ai reconnu mon père alors qu’il montait sur son cheval avec ses armes vers la tribu des Qurayza. Abdullah ibn Urwa a rapporté d’Abd Allah ibn az-Zubayr : J’ai parlé de cela à mon père, après quoi il a dit : "Mon fils, m’as-tu vu (à cette occasion) ?" Il a dit : "Oui." Ensuite, il a dit : "Par Allah, le Messager d’Allah (ﷺ) s’est adressé à moi en disant : « Je sacrifierais pour toi mon père et ma mère. »"</i>}}{{Quote|{{Bukhari|4|52|68}}, {{bukhari|5|59|443}}, et {{Muslim|19|4370}}<br />
<br />
|Rapporté par Aicha : <br><i>Quand le Messager d’Allah (ﷺ) est revenu le jour (de la bataille) d’Al-Khandaq (c.-à-d. la Tranchée), il déposa ses bras et prit un bain. Alors Gabriel, dont la tête était couverte de poussière, est venu à lui en disant : "Tu as déposé tes armes ! Par Allah, je n’ai pas encore déposé mes armes." Le Messager d’Allah (ﷺ) a dit : "Où (aller maintenant) ?" Gabriel a dit : "Par-là," en pointant vers la tribu des Banu Qurayza. Alors le Messager d’Allah (ﷺ) est parti vers eux.</i></br><br>Rapporté par Aicha : <br><i>Lorsque le Prophète (ﷺ) est revenu d’Al-Khandaq (c.-à-d. la Tranchée) et a déposé ses armes et pris un bain, Gabriel est venu et a dit (au Prophète (ﷺ)) : "As-tu déposé tes armes ? Par Allah, nous, les anges, ne les avons pas encore déposées. Alors va à leur rencontre." Le Prophète (ﷺ) a dit, "Où aller ?" Gabriel a dit : "De ce côté", en pointant vers les Banu Qurayza. Ainsi, le Prophète (ﷺ) est parti vers eux.</i></br><br />
<br>Il a été rapporté sous l'autorité d'Aicha qui a dit : <br><i>Sa’d a été blessé le jour de la bataille du Fossé. Un homme des Quraych appelé Ibn al-Araqah lui a tiré une flèche qui a transpercé l’artère au milieu de son avant-bras. Le Messager d’Allah (ﷺ) lui dressa une tente dans la mosquée et s’enquerra auprès de lui étant à proximité. Quand il est revenu du Fossé et a déposé ses armes et pris un bain, l’ange Gabriel lui est apparu et il enlevait la poussière de ses cheveux (comme s’il venait de rentrer de la bataille). Ce dernier a dit : "Tu as déposé les armes. Par Dieu, nous ne les avons pas (encore) déposées. Alors marche contre eux." Le Messager d’Allah (ﷺ) a demandé : "Vers où ?" Il a pointé vers les Banu Qurayza. Le Messager d’Allah (que la paix soit sur lui) les a alors combattus. Ils se sont rendus sur ordre du Messager d’Allah (ﷺ), mais il renvoya la décision à leur sujet à Sa’d qui dit : "Je décide que ceux d’entre eux qui peuvent se battre soient tués, leurs femmes et leurs enfants faits prisonniers et leurs biens distribués (parmi les musulmans)."</i></br>}}{{Quote|{{bukhari|5|59|444}}|Narrated Anas ibn Malik: 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 Qurayza (to attack them). }}{{Quote|{{bukhari|2|14|68}}|Narrated Anas bin Malik: Allah's Messenger offered the Fajr prayer when it was still dark, then he rode and said, 'Allah Akbar! Khaibar is ruined. When we approach near to a nation, the most unfortunate is the morning of those who have been warned." The people came out into the streets saying, "Muhammad and his army." Allah's Messenger vanquished them by force and their warriors were killed; the children and women were taken as captives. Safiya was taken by Dihya Al-Kalbi and later she belonged to Allah's Apostle go who married her and her Mahr was her manumission. }}{{Quote|{{bukhari|1|8|367}}|Narrated `Abdul `Aziz: Anas said, 'When Allah's Messenger invaded Khaibar, we offered the Fajr prayer there (early in the morning) when it was still dark. The Prophet rode and Abu Talha rode too and I was riding behind Abu Talha. The Prophet passed through the lane of Khaibar quickly and my knee was touching the thigh of the Prophet. He uncovered his thigh and I saw the whiteness of the thigh of the Prophet. When he entered the town, he said, 'Allahu Akbar! Khaibar is ruined. Whenever we approach near a (hostile) nation (to fight) then evil will be the morning of those who have been warned.' He repeated this thrice. The people came out for their jobs and some of them said, 'Muhammad (has come).' (Some of our companions added, "With his army.") We conquered Khaibar, took the captives, and the booty was collected. Dihya came and said, 'O Allah's Prophet! Give me a slave girl from the captives.' The Prophet said, 'Go and take any slave girl.' He took Safiya bint Huyay. A man came to the Prophet and said, 'O Allah's Messenger! You gave Safiya bint Huyay to Dihya and she is the chief mistress of the tribes of Qurayzah and An-Nadir and she befits none but you.' So the Prophet said, 'Bring him along with her.' So Dihya came with her and when the Prophet (ﷺ) saw her, he said to Dihya, 'Take any slave girl other than her from the captives.' Anas added: The Prophet then manumitted her and married her." Thabit asked Anas, "O Abu Hamza! What did the Prophet pay her (as Mahr)?" He said, "Her self was her Mahr for he manumitted her and then married her." Anas added, "While on the way, Um Sulaim dressed her for marriage (ceremony) and at night she sent her as a bride to the Prophet. So the Prophet was a bridegroom and he said, 'Whoever has anything (food) should bring it.' He spread out a leather sheet (for the food) and some brought dates and others cooking butter. (I think he (Anas) mentioned As-Sawaq). So they prepared a dish of Hais (a kind of meal). And that was Walima (the marriage banquet) of Allah's Messenger." }}{{Quote|{{bukhari|5|59|445}}, See Also: {{muslim|19|4374}}|Narrated Abd-Allah ibn Umar: On the day of Al-Ahzab (i.e. Clans) the Prophet said, "None of you Muslims) should offer the 'Asr prayer but at Banu Qurayza'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. }}{{Quote|{{bukhari|4|52|280}}, See Also: {{bukhari|5|58|148}}, {{Bukhari|8|74|278}}, {{muslim|19|4368}}, {{muslim|19|4369}}|Narrated Abu-Sa'id al-Khudri: When the tribe of Banu Qurayza 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." }}{{Quote|{{bukhari|5|59|362}}, See Also: {{muslim|19|4364}}|Narrated Abd-Allah ibn Umar: Banu Nadir and Banu Qurayza 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 Banu Qaynuqa, the tribe of Abdullah bin Salam and the Jews of Bani Haritha and all the other Jews of Medina. }}{{Quote|{{Abudawud|14|2665}}|Narrated Aisha: No woman of Banu Qurayza 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. }}{{Quote|{{Abudawud|38|4390}}|Narrated Atiyyah al-Qurazi: I was among the captives of Banu Qurayza. 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. }}{{Quote|{{Ibn Majah|20|3|20|2541}}|It was narrated that 'Abdul-Malik bin`Umair said: “I heard 'Atiyyah Al-Quazi say: 'We were presented to the Messenger of Allah on the Day of Quraizah. Those whose public hair had grown were killed, and those whose public hair had not yet grown were let go. I was one of those whose pubic hair had not yet grown, so I was let go.” (Sahih)}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<br />
<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=588}}<br>See Also Ishaq:464|According to Ibn Ishaq: Then they were made to come down, and the Messenger of God imprisoned them in the dwelling of al-Harith's daughter, a woman of the Banu al-Najjar.155 The Messenger of God went out into the marketplace of Medina (it is still its marketplace today) and had trenches dug in it; then he sent for them and had them beheaded in those trenches. They were brought out to him in groups. Among them were the enemy of God, Huyayy b. Akhtab, and Ka'b b. Asad. the head of the tribe. They numbered 600 or 700-the largest estimate says they were between 800 and 900. As they were being taken in groups to the Messenger of God, they said to Ka'b b. Asad, "Ka'b, what do you think will be done to us? " Ka'b said: "On each. occasion you do not understand. Do you not see that the summoner does not discharge [anyone] and that those of you who are taken away do not come back? By God, it is death!" The affair continued until the Messenger of God had finished with them.}}{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=466}}<BR>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=244}}<br />
|Then the apostle divided the property, wives, and children of B. Qurayza among the Muslims, and he made known on that day the shares of horse<br />
and men, and took out the fifth. A horseman got three shares, two for the horse and one for his rider. A man without a horse got one share. On the day of B. Qurayza there were thirty-six horses. It was the first booty on which lots were cast and the fifth was taken. According to its precedent and what the apostle did the divisions were made, and it remained the custom for raids.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=592}}<br />
| The Messenger of God selected for himself from their women Rayhanah bt. 'Amr b. Khunafah, a woman from the Banu 'Amr b. Qurayzah, and she remained his concubine; when he predeceased her, she was still in his possession .' 70 The Messenger of God offered to marry her and impose the curtain (Ihijab) on her, but she said, "Messenger of God, rather leave me in your possession [as a concubine], for it is easier for me and for you." So he did so. When the Messenger of God took her captive, she showed herself averse to Islam and insisted on Judaism. So the Messenger of God put her aside, and he was grieved because of her. Then, while he was with his companions, he heard the sound of shoes behind him and said, "This must be Tha'labah b. Sa'yah coming to bring me tidings of Rayhanah 's acceptance of Islam." He came to him and said, "Messenger of God, Rayhanah has become a Muslim"-and it gave the Messenger of God joy.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=591-592}}|Then the Messenger of God sent Sa'd b. Zayd al-Angara (a member of the Banu 'Abd al-Ashhal) with some of the captives from the Banu Qurayzah to Najd, and in exchange for them he purchased horses and arms.}}<br />
<br />
==Scholars==<br />
{{Quote|Muir, Sir William. ''The Life of Mahomet''. vol. III (pp. 276-279).|The men and women were penned up for the night in separate yards.... [they] spent the night in prayer, repeating passages from their scriptures, and exhorting one another in constancy. During the night graves or trenches... were dug in the market-place. ... when these were ready in the morning, Mahomet, himself a spectator of the tragedy, gave command that the captives should be brought forth in companies of five and 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 after party they were thus led out, and butchered in cold blood, till the whole were slain'''.... For Zoheir, an aged Jew, who had saved some of his allies of the Bani Aus... Sabit intervened and procured a pardon.... "But what hath become of all our chiefs-of Kab, of Huwey, of Ozzal, the son of Samuel?" asked the old man.... He received to each inquiry the same reply;-they had all been slain already - "Then of what use is life to me any longer? Leave me not to that bloodthirsty man who has killed that are dear to me in cold blood - But slay me also, I entreat thee. Here take my sword, it is sharp; strike high and hard." Sabit refused, and gave him over to another, who under Ali's orders beheaded the aged man.<br><br />
<br />
Having sated his revenge, and drenched the market-place with the blood of eight hundred victims, 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. She also declined the summons to conversion and continued in the Jewish faith. It is said, however, that she afterwards embraced Islam.}}<br />
==See Also==<br />
{{Hub4|Banu Qurayza|Banu Qurayza}}<br />
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[[Category:QHS]]<br />
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[[Category:Muhammad]]<br />
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[[Category:People of the Book]]<br />
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[[Category:Sacred history]]<br />
[[Category:Islamic History]]<br />
[[Category:Antisemitism]]<br />
[[Category:Jewish tradition]]<br />
[[ar:القرآن_والحديث_والعلماء:_بنو_قريظة]]</div>SOShttps://wikiislamica.net/index.php?title=Coran,_hadith_et_savants_:_Les_Banu_Qurayza&diff=137632Coran, hadith et savants : Les Banu Qurayza2023-11-18T12:46:32Z<p>SOS: /* Hadiths */</p>
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<div>{{QualityScore|Lead=4|Structure=2|Content=2|Language=4|References=2}}La tribu juive des Banu Qurayza était l’une des trois tribus juives, avec les Banu Nadir et les Banu Qaynuqa, mentionnées par la [[Sirat Rasul Allah|Sira]] (biographie), comme étant présentes dans et autour de Médine au moment de l’arrivée du prophète. La tribu a refusé de se convertir à l’islam et s’est finalement alliée avec les Mecquois païens contre Muhammad et les musulmans, malgré un serment antérieur avec Muhammad de ne pas attaquer les musulmans. Pour cette trahison, sur l’ordre d’[[Allah (God)|Allah]] au moyen de ses anges, tous les hommes adultes de la tribu ont été décapités et les femmes et les enfants vendus en esclavage. Pour plus d’informations, voir [[Le Massacre des Banu Qurayza]].<br />
==Hadiths==<br />
{{Quote|{{Muslim|26|5557}}|Abu as-Sa’ib, l’esclave affranchi de Hisham b. Zuhra, a déclaré qu’il a rendu visite à Abu Sa’id al-Khudri chez lui, (et a poursuivi) en disant :<br><br />
<i>Je l’ai trouvé en train de dire sa prière, alors je me suis assis en attendant qu’il la termine quand j’ai entendu de l’agitation dans les faisceaux (de bois) gisant dans un coin de la maison. J’ai regardé en direction du bruit et j’ai trouvé un serpent. J’ai bondi pour le tuer, mais il (Abu Sa’id al-Khudri) a fait un geste pour que je m’assoie. Alors, je me suis assis et pendant qu’il finissait (la prière), il a montré une pièce de la maison et a dit : "Vois-tu cette pièce ?" J’ai dit : "Oui." Il a dit : Il y avait un jeune homme parmi nous qui venait de se marier. Nous sommes allés avec le Messager d’Allah (ﷺ) (pour participer à la bataille) de la Tranchée quand un jeune homme à la mi-journée avait l’habitude de demander la permission au Messager d’Allah (ﷺ) pour retourner dans sa famille. Un jour, il lui a demandé la permission et le Messager d’Allah (ﷺ) (après la lui avoir accordée) lui a dit : "Emporte tes armes avec toi car je crains que la tribu des Qurayza (te nuise)." L’homme emporta les armes, puis revint et trouva sa femme se tenant entre les deux portes. Il se pencha vers elle, frappé de jalousie, et s’élança dans sa direction pour la poignarder avec une lance. Elle dit : "Eloigne ta lance et entre dans la maison jusqu’à ce que tu voies ce qui m’a fait sortir." Il entra et trouva un énorme serpent enroulé sur la literie. Il s’élança avec la lance et le transperça, puis sortit après l’avoir accroché dans la maison, mais le serpent frémit et l’attaqua, et personne ne sut lequel d’entre eux mourut le premier, le serpent ou le jeune homme. Nous sommes allés voir l’Apôtre d’Allah (ﷺ) pour lui en faire mention et avons dit : "Supplie Allah pour que cet (homme) puisse être ramené à la vie." Dès lors, il dit : "Demandez pardon pour votre compagnon, puis ajouta : il y a à Médine des djinns qui ont accepté l’Islam, donc quand vous voyez l’un d’eux, prononcez-lui un avertissement pendant trois jours, et s’il apparait devant vous après cela, alors tuez-le car c’est un diable."</i>}}{{Quote|{{Bukhari|5|57|66}} et {{Muslim|31|5940}}|Rapporté par Abd Allah ibn az-Zubayr :<br><i>Au cours de la bataille d’Al-Ahzab, Omar ibn Abi Salama et moi étions restés à l’arrière avec les femmes. Regardez ! J’ai vu (mon père) Az-Zubair monter à cheval et faire deux ou trois fois des allées et venues de chez les Banu Qurayza. Alors, quand je suis revenu, j’ai dit : "Ô mon père ! T’ai-je vu faire des allées et venues de chez les Banu Qurayza ?" Il a répondu : "M’as-tu vraiment vu, ô mon fils ?" J’ai dit : "Oui." Il a dit : "Le Messager d’Allah (ﷺ) a dit : « Qui veut aller chez les Banu Qurayza et m’apporter de leurs nouvelles ? » J’y suis donc allé, et quand je suis revenu, l’Apôtre d’Allah a mentionné pour moi ses deux parents en disant : "Que mon père et ma mère soient sacrifiés pour toi."</i></br><br><br />
Abd Allah ibn az-Zubayr a rapporté le jour de la bataille de la Tranchée : <br><i>Omar ibn Abi Salama et moi étions avec des femmes dans le fort de Hassan (ibn Thabit). À un moment donné, il s’est penché vers moi et j’ai jeté un coup d’œil puis, à un autre moment, je me suis penché vers lui et il regardait et j’ai reconnu mon père alors qu’il montait sur son cheval avec ses armes vers la tribu des Qurayza. Abdullah ibn Urwa a rapporté d’Abd Allah ibn az-Zubayr : J’ai parlé de cela à mon père, après quoi il a dit : "Mon fils, m’as-tu vu (à cette occasion) ?" Il a dit : "Oui." Ensuite, il a dit : "Par Allah, le Messager d’Allah (ﷺ) s’est adressé à moi en disant : « Je sacrifierais pour toi mon père et ma mère. »"</i>}}{{Quote|{{Bukhari|4|52|68}}, {{bukhari|5|59|443}}, et {{Muslim|19|4370}}<br />
<br />
|Rapporté par Aicha : <br><i>Quand le Messager d’Allah (ﷺ) est revenu le jour (de la bataille) d’Al-Khandaq (c.-à-d. la Tranchée), il déposa ses bras et prit un bain. Alors Gabriel, dont la tête était couverte de poussière, est venu à lui en disant : "Tu as déposé tes armes ! Par Allah, je n’ai pas encore déposé mes armes." Le Messager d’Allah (ﷺ) a dit : "Où (aller maintenant) ?" Gabriel a dit : "Par-là," en pointant vers la tribu des Banu Qurayza. Alors le Messager d’Allah (ﷺ) est parti vers eux.</i></br><br>Rapporté par Aicha : <br><i>Lorsque le Prophète (ﷺ) est revenu d’Al-Khandaq (c.-à-d. la Tranchée) et a déposé ses armes et pris un bain, Gabriel est venu et a dit (au Prophète (ﷺ)) : "As-tu déposé tes armes ? Par Allah, nous, les anges, ne les avons pas encore déposées. Alors va à leur rencontre." Le Prophète (ﷺ) a dit, "Où aller ?" Gabriel a dit : "De ce côté", en pointant vers les Banu Qurayza. Ainsi, le Prophète (ﷺ) est parti vers eux.</i></br><br />
<br>Il a été rapporté sous l'autorité d'Aicha qui a dit : <br><i>Sa’d a été blessé le jour de la bataille du Fossé. Un homme des Quraych appelé Ibn al-Araqah lui a tiré une flèche qui a transpercé l’artère au milieu de son avant-bras. Le Messager d’Allah (ﷺ) lui dressa une tente dans la mosquée et s’enquerra auprès de lui étant à proximité. Quand il est revenu du Fossé et a déposé ses armes et pris un bain, l’ange Gabriel lui est apparu et il enlevait la poussière de ses cheveux (comme s’il venait de rentrer de la bataille). Ce dernier a dit : "Tu as déposé les armes. Par Dieu, nous ne les avons pas (encore) déposées. Alors marche contre eux." Le Messager d’Allah (ﷺ) a demandé : "Vers où ?" Il a pointé vers les Banu Qurayza. Le Messager d’Allah (que la paix soit sur lui) les a alors combattus. Ils se sont rendus sur ordre du Messager d’Allah (ﷺ), mais il renvoya la décision à leur sujet à Sa’d qui dit : "Je décide que ceux d’entre eux qui peuvent se battre soient tués, leurs femmes et leurs enfants faits prisonniers et leurs biens distribués (parmi les musulmans)."</i></br>}}{{Quote|{{bukhari|5|59|444}}|Narrated Anas ibn Malik: 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 Qurayza (to attack them). }}{{Quote|{{bukhari|2|14|68}}|Narrated Anas bin Malik: Allah's Messenger offered the Fajr prayer when it was still dark, then he rode and said, 'Allah Akbar! Khaibar is ruined. When we approach near to a nation, the most unfortunate is the morning of those who have been warned." The people came out into the streets saying, "Muhammad and his army." Allah's Messenger vanquished them by force and their warriors were killed; the children and women were taken as captives. Safiya was taken by Dihya Al-Kalbi and later she belonged to Allah's Apostle go who married her and her Mahr was her manumission. }}{{Quote|{{bukhari|1|8|367}}|Narrated `Abdul `Aziz: Anas said, 'When Allah's Messenger invaded Khaibar, we offered the Fajr prayer there (early in the morning) when it was still dark. The Prophet rode and Abu Talha rode too and I was riding behind Abu Talha. The Prophet passed through the lane of Khaibar quickly and my knee was touching the thigh of the Prophet. He uncovered his thigh and I saw the whiteness of the thigh of the Prophet. When he entered the town, he said, 'Allahu Akbar! Khaibar is ruined. Whenever we approach near a (hostile) nation (to fight) then evil will be the morning of those who have been warned.' He repeated this thrice. The people came out for their jobs and some of them said, 'Muhammad (has come).' (Some of our companions added, "With his army.") We conquered Khaibar, took the captives, and the booty was collected. Dihya came and said, 'O Allah's Prophet! Give me a slave girl from the captives.' The Prophet said, 'Go and take any slave girl.' He took Safiya bint Huyay. A man came to the Prophet and said, 'O Allah's Messenger! You gave Safiya bint Huyay to Dihya and she is the chief mistress of the tribes of Qurayzah and An-Nadir and she befits none but you.' So the Prophet said, 'Bring him along with her.' So Dihya came with her and when the Prophet (ﷺ) saw her, he said to Dihya, 'Take any slave girl other than her from the captives.' Anas added: The Prophet then manumitted her and married her." Thabit asked Anas, "O Abu Hamza! What did the Prophet pay her (as Mahr)?" He said, "Her self was her Mahr for he manumitted her and then married her." Anas added, "While on the way, Um Sulaim dressed her for marriage (ceremony) and at night she sent her as a bride to the Prophet. So the Prophet was a bridegroom and he said, 'Whoever has anything (food) should bring it.' He spread out a leather sheet (for the food) and some brought dates and others cooking butter. (I think he (Anas) mentioned As-Sawaq). So they prepared a dish of Hais (a kind of meal). And that was Walima (the marriage banquet) of Allah's Messenger." }}{{Quote|{{bukhari|5|59|445}}, See Also: {{muslim|19|4374}}|Narrated Abd-Allah ibn Umar: On the day of Al-Ahzab (i.e. Clans) the Prophet said, "None of you Muslims) should offer the 'Asr prayer but at Banu Qurayza'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. }}{{Quote|{{bukhari|4|52|280}}, See Also: {{bukhari|5|58|148}}, {{Bukhari|8|74|278}}, {{muslim|19|4368}}, {{muslim|19|4369}}|Narrated Abu-Sa'id al-Khudri: When the tribe of Banu Qurayza 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." }}{{Quote|{{bukhari|5|59|362}}, See Also: {{muslim|19|4364}}|Narrated Abd-Allah ibn Umar: Banu Nadir and Banu Qurayza 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 Banu Qaynuqa, the tribe of Abdullah bin Salam and the Jews of Bani Haritha and all the other Jews of Medina. }}{{Quote|{{Abudawud|14|2665}}|Narrated Aisha: No woman of Banu Qurayza 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. }}{{Quote|{{Abudawud|38|4390}}|Narrated Atiyyah al-Qurazi: I was among the captives of Banu Qurayza. 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. }}{{Quote|{{Ibn Majah|20|3|20|2541}}|It was narrated that 'Abdul-Malik bin`Umair said: “I heard 'Atiyyah Al-Quazi say: 'We were presented to the Messenger of Allah on the Day of Quraizah. Those whose public hair had grown were killed, and those whose public hair had not yet grown were let go. I was one of those whose pubic hair had not yet grown, so I was let go.” (Sahih)}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<br />
<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=588}}<br>See Also Ishaq:464|According to Ibn Ishaq: Then they were made to come down, and the Messenger of God imprisoned them in the dwelling of al-Harith's daughter, a woman of the Banu al-Najjar.155 The Messenger of God went out into the marketplace of Medina (it is still its marketplace today) and had trenches dug in it; then he sent for them and had them beheaded in those trenches. They were brought out to him in groups. Among them were the enemy of God, Huyayy b. Akhtab, and Ka'b b. Asad. the head of the tribe. They numbered 600 or 700-the largest estimate says they were between 800 and 900. As they were being taken in groups to the Messenger of God, they said to Ka'b b. Asad, "Ka'b, what do you think will be done to us? " Ka'b said: "On each. occasion you do not understand. Do you not see that the summoner does not discharge [anyone] and that those of you who are taken away do not come back? By God, it is death!" The affair continued until the Messenger of God had finished with them.}}{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=466}}<BR>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=244}}<br />
|Then the apostle divided the property, wives, and children of B. Qurayza among the Muslims, and he made known on that day the shares of horse<br />
and men, and took out the fifth. A horseman got three shares, two for the horse and one for his rider. A man without a horse got one share. On the day of B. Qurayza there were thirty-six horses. It was the first booty on which lots were cast and the fifth was taken. According to its precedent and what the apostle did the divisions were made, and it remained the custom for raids.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=592}}<br />
| The Messenger of God selected for himself from their women Rayhanah bt. 'Amr b. Khunafah, a woman from the Banu 'Amr b. Qurayzah, and she remained his concubine; when he predeceased her, she was still in his possession .' 70 The Messenger of God offered to marry her and impose the curtain (Ihijab) on her, but she said, "Messenger of God, rather leave me in your possession [as a concubine], for it is easier for me and for you." So he did so. When the Messenger of God took her captive, she showed herself averse to Islam and insisted on Judaism. So the Messenger of God put her aside, and he was grieved because of her. Then, while he was with his companions, he heard the sound of shoes behind him and said, "This must be Tha'labah b. Sa'yah coming to bring me tidings of Rayhanah 's acceptance of Islam." He came to him and said, "Messenger of God, Rayhanah has become a Muslim"-and it gave the Messenger of God joy.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=591-592}}|Then the Messenger of God sent Sa'd b. Zayd al-Angara (a member of the Banu 'Abd al-Ashhal) with some of the captives from the Banu Qurayzah to Najd, and in exchange for them he purchased horses and arms.}}<br />
<br />
==Scholars==<br />
{{Quote|Muir, Sir William. ''The Life of Mahomet''. vol. III (pp. 276-279).|The men and women were penned up for the night in separate yards.... [they] spent the night in prayer, repeating passages from their scriptures, and exhorting one another in constancy. During the night graves or trenches... were dug in the market-place. ... when these were ready in the morning, Mahomet, himself a spectator of the tragedy, gave command that the captives should be brought forth in companies of five and 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 after party they were thus led out, and butchered in cold blood, till the whole were slain'''.... For Zoheir, an aged Jew, who had saved some of his allies of the Bani Aus... Sabit intervened and procured a pardon.... "But what hath become of all our chiefs-of Kab, of Huwey, of Ozzal, the son of Samuel?" asked the old man.... He received to each inquiry the same reply;-they had all been slain already - "Then of what use is life to me any longer? Leave me not to that bloodthirsty man who has killed that are dear to me in cold blood - But slay me also, I entreat thee. Here take my sword, it is sharp; strike high and hard." Sabit refused, and gave him over to another, who under Ali's orders beheaded the aged man.<br><br />
<br />
Having sated his revenge, and drenched the market-place with the blood of eight hundred victims, 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. She also declined the summons to conversion and continued in the Jewish faith. It is said, however, that she afterwards embraced Islam.}}<br />
==See Also==<br />
{{Hub4|Banu Qurayza|Banu Qurayza}}<br />
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[[Category:QHS]]<br />
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[[Category:Muhammad]]<br />
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[[Category:People of the Book]]<br />
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[[Category:Sacred history]]<br />
[[Category:Islamic History]]<br />
[[Category:Antisemitism]]<br />
[[Category:Jewish tradition]]<br />
[[ar:القرآن_والحديث_والعلماء:_بنو_قريظة]]</div>SOShttps://wikiislamica.net/index.php?title=Coran,_hadith_et_savants_:_Les_Banu_Qurayza&diff=137631Coran, hadith et savants : Les Banu Qurayza2023-11-18T11:55:47Z<p>SOS: /* Hadiths */</p>
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<div>{{QualityScore|Lead=4|Structure=2|Content=2|Language=4|References=2}}La tribu juive des Banu Qurayza était l’une des trois tribus juives, avec les Banu Nadir et les Banu Qaynuqa, mentionnées par la [[Sirat Rasul Allah|Sira]] (biographie), comme étant présentes dans et autour de Médine au moment de l’arrivée du prophète. La tribu a refusé de se convertir à l’islam et s’est finalement alliée avec les Mecquois païens contre Muhammad et les musulmans, malgré un serment antérieur avec Muhammad de ne pas attaquer les musulmans. Pour cette trahison, sur l’ordre d’[[Allah (God)|Allah]] au moyen de ses anges, tous les hommes adultes de la tribu ont été décapités et les femmes et les enfants vendus en esclavage. Pour plus d’informations, voir [[Le Massacre des Banu Qurayza]].<br />
==Hadiths==<br />
{{Quote|{{Muslim|26|5557}}|Abu as-Sa’ib, l’esclave affranchi de Hisham b. Zuhra, a déclaré qu’il a rendu visite à Abu Sa’id al-Khudri chez lui, (et a poursuivi) en disant :<br><br />
<i>Je l’ai trouvé en train de dire sa prière, alors je me suis assis en attendant qu’il la termine quand j’ai entendu de l’agitation dans les faisceaux (de bois) gisant dans un coin de la maison. J’ai regardé en direction du bruit et j’ai trouvé un serpent. J’ai bondi pour le tuer, mais il (Abu Sa’id al-Khudri) a fait un geste pour que je m’assoie. Alors, je me suis assis et pendant qu’il finissait (la prière), il a montré une pièce de la maison et a dit : "Vois-tu cette pièce ?" J’ai dit : "Oui." Il a dit : Il y avait un jeune homme parmi nous qui venait de se marier. Nous sommes allés avec le Messager d’Allah (ﷺ) (pour participer à la bataille) de la Tranchée quand un jeune homme à la mi-journée avait l’habitude de demander la permission au Messager d’Allah (ﷺ) pour retourner dans sa famille. Un jour, il lui a demandé la permission et le Messager d’Allah (ﷺ) (après la lui avoir accordée) lui a dit : "Emporte tes armes avec toi car je crains que la tribu des Qurayza (te nuise)." L’homme emporta les armes, puis revint et trouva sa femme se tenant entre les deux portes. Il se pencha vers elle, frappé de jalousie, et s’élança dans sa direction pour la poignarder avec une lance. Elle dit : "Eloigne ta lance et entre dans la maison jusqu’à ce que tu voies ce qui m’a fait sortir." Il entra et trouva un énorme serpent enroulé sur la literie. Il s’élança avec la lance et le transperça, puis sortit après l’avoir accroché dans la maison, mais le serpent frémit et l’attaqua, et personne ne sut lequel d’entre eux mourut le premier, le serpent ou le jeune homme. Nous sommes allés voir l’Apôtre d’Allah (ﷺ) pour lui en faire mention et avons dit : "Supplie Allah pour que cet (homme) puisse être ramené à la vie." Dès lors, il dit : "Demandez pardon pour votre compagnon, puis ajouta : il y a à Médine des djinns qui ont accepté l’Islam, donc quand vous voyez l’un d’eux, prononcez-lui un avertissement pendant trois jours, et s’il apparait devant vous après cela, alors tuez-le car c’est un diable."</i>}}{{Quote|{{Bukhari|5|57|66}} et {{Muslim|31|5940}}|Rapporté par Abd Allah ibn az-Zubayr :<br><i>Au cours de la bataille d’Al-Ahzab, Omar ibn Abi Salama et moi étions restés à l’arrière avec les femmes. Regardez ! J’ai vu (mon père) Az-Zubair monter à cheval et faire deux ou trois fois des allées et venues de chez les Banu Qurayza. Alors, quand je suis revenu, j’ai dit : "Ô mon père ! T’ai-je vu faire des allées et venues de chez les Banu Qurayza ?" Il a répondu : "M’as-tu vraiment vu, ô mon fils ?" J’ai dit : "Oui." Il a dit : "Le Messager d’Allah (ﷺ) a dit : « Qui veut aller chez les Banu Qurayza et m’apporter de leurs nouvelles ? » J’y suis donc allé, et quand je suis revenu, l’Apôtre d’Allah a mentionné pour moi ses deux parents en disant : "Que mon père et ma mère soient sacrifiés pour toi."</i></br><br><br />
Abd Allah ibn az-Zubayr a rapporté le jour de la bataille de la Tranchée : <br><i>Omar ibn Abi Salama et moi étions avec des femmes dans le fort de Hassan (ibn Thabit). À un moment donné, il s’est penché vers moi et j’ai jeté un coup d’œil puis, à un autre moment, je me suis penché vers lui et il regardait et j’ai reconnu mon père alors qu’il montait sur son cheval avec ses armes vers la tribu des Qurayza. Abdullah ibn Urwa a rapporté d’Abd Allah ibn az-Zubayr : J’ai parlé de cela à mon père, après quoi il a dit : "Mon fils, m’as-tu vu (à cette occasion) ?" Il a dit : "Oui." Ensuite, il a dit : "Par Allah, le Messager d’Allah (ﷺ) s’est adressé à moi en disant : « Je sacrifierais pour toi mon père et ma mère. »"</i>}}{{Quote|{{Bukhari|4|52|68}}, See Also: {{bukhari|5|59|443}}, {{Muslim|19|4370}}<br />
<br />
|Narrated 'Aisha: 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.}}{{Quote|{{bukhari|5|59|444}}|Narrated Anas ibn Malik: 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 Qurayza (to attack them). }}{{Quote|{{bukhari|2|14|68}}|Narrated Anas bin Malik: Allah's Messenger offered the Fajr prayer when it was still dark, then he rode and said, 'Allah Akbar! Khaibar is ruined. When we approach near to a nation, the most unfortunate is the morning of those who have been warned." The people came out into the streets saying, "Muhammad and his army." Allah's Messenger vanquished them by force and their warriors were killed; the children and women were taken as captives. Safiya was taken by Dihya Al-Kalbi and later she belonged to Allah's Apostle go who married her and her Mahr was her manumission. }}{{Quote|{{bukhari|1|8|367}}|Narrated `Abdul `Aziz: Anas said, 'When Allah's Messenger invaded Khaibar, we offered the Fajr prayer there (early in the morning) when it was still dark. The Prophet rode and Abu Talha rode too and I was riding behind Abu Talha. The Prophet passed through the lane of Khaibar quickly and my knee was touching the thigh of the Prophet. He uncovered his thigh and I saw the whiteness of the thigh of the Prophet. When he entered the town, he said, 'Allahu Akbar! Khaibar is ruined. Whenever we approach near a (hostile) nation (to fight) then evil will be the morning of those who have been warned.' He repeated this thrice. The people came out for their jobs and some of them said, 'Muhammad (has come).' (Some of our companions added, "With his army.") We conquered Khaibar, took the captives, and the booty was collected. Dihya came and said, 'O Allah's Prophet! Give me a slave girl from the captives.' The Prophet said, 'Go and take any slave girl.' He took Safiya bint Huyay. A man came to the Prophet and said, 'O Allah's Messenger! You gave Safiya bint Huyay to Dihya and she is the chief mistress of the tribes of Qurayzah and An-Nadir and she befits none but you.' So the Prophet said, 'Bring him along with her.' So Dihya came with her and when the Prophet (ﷺ) saw her, he said to Dihya, 'Take any slave girl other than her from the captives.' Anas added: The Prophet then manumitted her and married her." Thabit asked Anas, "O Abu Hamza! What did the Prophet pay her (as Mahr)?" He said, "Her self was her Mahr for he manumitted her and then married her." Anas added, "While on the way, Um Sulaim dressed her for marriage (ceremony) and at night she sent her as a bride to the Prophet. So the Prophet was a bridegroom and he said, 'Whoever has anything (food) should bring it.' He spread out a leather sheet (for the food) and some brought dates and others cooking butter. (I think he (Anas) mentioned As-Sawaq). So they prepared a dish of Hais (a kind of meal). And that was Walima (the marriage banquet) of Allah's Messenger." }}{{Quote|{{bukhari|5|59|445}}, See Also: {{muslim|19|4374}}|Narrated Abd-Allah ibn Umar: On the day of Al-Ahzab (i.e. Clans) the Prophet said, "None of you Muslims) should offer the 'Asr prayer but at Banu Qurayza'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. }}{{Quote|{{bukhari|4|52|280}}, See Also: {{bukhari|5|58|148}}, {{Bukhari|8|74|278}}, {{muslim|19|4368}}, {{muslim|19|4369}}|Narrated Abu-Sa'id al-Khudri: When the tribe of Banu Qurayza 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." }}{{Quote|{{bukhari|5|59|362}}, See Also: {{muslim|19|4364}}|Narrated Abd-Allah ibn Umar: Banu Nadir and Banu Qurayza 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 Banu Qaynuqa, the tribe of Abdullah bin Salam and the Jews of Bani Haritha and all the other Jews of Medina. }}{{Quote|{{Abudawud|14|2665}}|Narrated Aisha: No woman of Banu Qurayza 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. }}{{Quote|{{Abudawud|38|4390}}|Narrated Atiyyah al-Qurazi: I was among the captives of Banu Qurayza. 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. }}{{Quote|{{Ibn Majah|20|3|20|2541}}|It was narrated that 'Abdul-Malik bin`Umair said: “I heard 'Atiyyah Al-Quazi say: 'We were presented to the Messenger of Allah on the Day of Quraizah. Those whose public hair had grown were killed, and those whose public hair had not yet grown were let go. I was one of those whose pubic hair had not yet grown, so I was let go.” (Sahih)}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<br />
<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=588}}<br>See Also Ishaq:464|According to Ibn Ishaq: Then they were made to come down, and the Messenger of God imprisoned them in the dwelling of al-Harith's daughter, a woman of the Banu al-Najjar.155 The Messenger of God went out into the marketplace of Medina (it is still its marketplace today) and had trenches dug in it; then he sent for them and had them beheaded in those trenches. They were brought out to him in groups. Among them were the enemy of God, Huyayy b. Akhtab, and Ka'b b. Asad. the head of the tribe. They numbered 600 or 700-the largest estimate says they were between 800 and 900. As they were being taken in groups to the Messenger of God, they said to Ka'b b. Asad, "Ka'b, what do you think will be done to us? " Ka'b said: "On each. occasion you do not understand. Do you not see that the summoner does not discharge [anyone] and that those of you who are taken away do not come back? By God, it is death!" The affair continued until the Messenger of God had finished with them.}}{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=466}}<BR>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=244}}<br />
|Then the apostle divided the property, wives, and children of B. Qurayza among the Muslims, and he made known on that day the shares of horse<br />
and men, and took out the fifth. A horseman got three shares, two for the horse and one for his rider. A man without a horse got one share. On the day of B. Qurayza there were thirty-six horses. It was the first booty on which lots were cast and the fifth was taken. According to its precedent and what the apostle did the divisions were made, and it remained the custom for raids.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=592}}<br />
| The Messenger of God selected for himself from their women Rayhanah bt. 'Amr b. Khunafah, a woman from the Banu 'Amr b. Qurayzah, and she remained his concubine; when he predeceased her, she was still in his possession .' 70 The Messenger of God offered to marry her and impose the curtain (Ihijab) on her, but she said, "Messenger of God, rather leave me in your possession [as a concubine], for it is easier for me and for you." So he did so. When the Messenger of God took her captive, she showed herself averse to Islam and insisted on Judaism. So the Messenger of God put her aside, and he was grieved because of her. Then, while he was with his companions, he heard the sound of shoes behind him and said, "This must be Tha'labah b. Sa'yah coming to bring me tidings of Rayhanah 's acceptance of Islam." He came to him and said, "Messenger of God, Rayhanah has become a Muslim"-and it gave the Messenger of God joy.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=591-592}}|Then the Messenger of God sent Sa'd b. Zayd al-Angara (a member of the Banu 'Abd al-Ashhal) with some of the captives from the Banu Qurayzah to Najd, and in exchange for them he purchased horses and arms.}}<br />
<br />
==Scholars==<br />
{{Quote|Muir, Sir William. ''The Life of Mahomet''. vol. III (pp. 276-279).|The men and women were penned up for the night in separate yards.... [they] spent the night in prayer, repeating passages from their scriptures, and exhorting one another in constancy. During the night graves or trenches... were dug in the market-place. ... when these were ready in the morning, Mahomet, himself a spectator of the tragedy, gave command that the captives should be brought forth in companies of five and 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 after party they were thus led out, and butchered in cold blood, till the whole were slain'''.... For Zoheir, an aged Jew, who had saved some of his allies of the Bani Aus... Sabit intervened and procured a pardon.... "But what hath become of all our chiefs-of Kab, of Huwey, of Ozzal, the son of Samuel?" asked the old man.... He received to each inquiry the same reply;-they had all been slain already - "Then of what use is life to me any longer? Leave me not to that bloodthirsty man who has killed that are dear to me in cold blood - But slay me also, I entreat thee. Here take my sword, it is sharp; strike high and hard." Sabit refused, and gave him over to another, who under Ali's orders beheaded the aged man.<br><br />
<br />
Having sated his revenge, and drenched the market-place with the blood of eight hundred victims, 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. She also declined the summons to conversion and continued in the Jewish faith. It is said, however, that she afterwards embraced Islam.}}<br />
==See Also==<br />
{{Hub4|Banu Qurayza|Banu Qurayza}}<br />
<br />
<br />
<br />
[[Category:QHS]]<br />
<br />
[[Category:Muhammad]]<br />
<br />
[[Category:People of the Book]]<br />
<br />
[[Category:Sacred history]]<br />
[[Category:Islamic History]]<br />
[[Category:Antisemitism]]<br />
[[Category:Jewish tradition]]<br />
[[ar:القرآن_والحديث_والعلماء:_بنو_قريظة]]</div>SOShttps://wikiislamica.net/index.php?title=Coran,_hadith_et_savants_:_Les_Banu_Qurayza&diff=137630Coran, hadith et savants : Les Banu Qurayza2023-11-18T11:55:08Z<p>SOS: /* Hadiths */</p>
<hr />
<div>{{QualityScore|Lead=4|Structure=2|Content=2|Language=4|References=2}}La tribu juive des Banu Qurayza était l’une des trois tribus juives, avec les Banu Nadir et les Banu Qaynuqa, mentionnées par la [[Sirat Rasul Allah|Sira]] (biographie), comme étant présentes dans et autour de Médine au moment de l’arrivée du prophète. La tribu a refusé de se convertir à l’islam et s’est finalement alliée avec les Mecquois païens contre Muhammad et les musulmans, malgré un serment antérieur avec Muhammad de ne pas attaquer les musulmans. Pour cette trahison, sur l’ordre d’[[Allah (God)|Allah]] au moyen de ses anges, tous les hommes adultes de la tribu ont été décapités et les femmes et les enfants vendus en esclavage. Pour plus d’informations, voir [[Le Massacre des Banu Qurayza]].<br />
==Hadiths==<br />
{{Quote|{{Muslim|26|5557}}|Abu as-Sa’ib, l’esclave affranchi de Hisham b. Zuhra, a déclaré qu’il a rendu visite à Abu Sa’id al-Khudri chez lui, (et a poursuivi) en disant :<br><br />
</br><i>Je l’ai trouvé en train de dire sa prière, alors je me suis assis en attendant qu’il la termine quand j’ai entendu de l’agitation dans les faisceaux (de bois) gisant dans un coin de la maison. J’ai regardé en direction du bruit et j’ai trouvé un serpent. J’ai bondi pour le tuer, mais il (Abu Sa’id al-Khudri) a fait un geste pour que je m’assoie. Alors, je me suis assis et pendant qu’il finissait (la prière), il a montré une pièce de la maison et a dit : "Vois-tu cette pièce ?" J’ai dit : "Oui." Il a dit : Il y avait un jeune homme parmi nous qui venait de se marier. Nous sommes allés avec le Messager d’Allah (ﷺ) (pour participer à la bataille) de la Tranchée quand un jeune homme à la mi-journée avait l’habitude de demander la permission au Messager d’Allah (ﷺ) pour retourner dans sa famille. Un jour, il lui a demandé la permission et le Messager d’Allah (ﷺ) (après la lui avoir accordée) lui a dit : "Emporte tes armes avec toi car je crains que la tribu des Qurayza (te nuise)." L’homme emporta les armes, puis revint et trouva sa femme se tenant entre les deux portes. Il se pencha vers elle, frappé de jalousie, et s’élança dans sa direction pour la poignarder avec une lance. Elle dit : "Eloigne ta lance et entre dans la maison jusqu’à ce que tu voies ce qui m’a fait sortir." Il entra et trouva un énorme serpent enroulé sur la literie. Il s’élança avec la lance et le transperça, puis sortit après l’avoir accroché dans la maison, mais le serpent frémit et l’attaqua, et personne ne sut lequel d’entre eux mourut le premier, le serpent ou le jeune homme. Nous sommes allés voir l’Apôtre d’Allah (ﷺ) pour lui en faire mention et avons dit : "Supplie Allah pour que cet (homme) puisse être ramené à la vie." Dès lors, il dit : "Demandez pardon pour votre compagnon, puis ajouta : il y a à Médine des djinns qui ont accepté l’Islam, donc quand vous voyez l’un d’eux, prononcez-lui un avertissement pendant trois jours, et s’il apparait devant vous après cela, alors tuez-le car c’est un diable."</i>}}{{Quote|{{Bukhari|5|57|66}} et {{Muslim|31|5940}}|Rapporté par Abd Allah ibn az-Zubayr :<br><i>Au cours de la bataille d’Al-Ahzab, Omar ibn Abi Salama et moi étions restés à l’arrière avec les femmes. Regardez ! J’ai vu (mon père) Az-Zubair monter à cheval et faire deux ou trois fois des allées et venues de chez les Banu Qurayza. Alors, quand je suis revenu, j’ai dit : "Ô mon père ! T’ai-je vu faire des allées et venues de chez les Banu Qurayza ?" Il a répondu : "M’as-tu vraiment vu, ô mon fils ?" J’ai dit : "Oui." Il a dit : "Le Messager d’Allah (ﷺ) a dit : « Qui veut aller chez les Banu Qurayza et m’apporter de leurs nouvelles ? » J’y suis donc allé, et quand je suis revenu, l’Apôtre d’Allah a mentionné pour moi ses deux parents en disant : "Que mon père et ma mère soient sacrifiés pour toi."</i></br><br><br />
Abd Allah ibn az-Zubayr a rapporté le jour de la bataille de la Tranchée : <br><i>Omar ibn Abi Salama et moi étions avec des femmes dans le fort de Hassan (ibn Thabit). À un moment donné, il s’est penché vers moi et j’ai jeté un coup d’œil puis, à un autre moment, je me suis penché vers lui et il regardait et j’ai reconnu mon père alors qu’il montait sur son cheval avec ses armes vers la tribu des Qurayza. Abdullah ibn Urwa a rapporté d’Abd Allah ibn az-Zubayr : J’ai parlé de cela à mon père, après quoi il a dit : "Mon fils, m’as-tu vu (à cette occasion) ?" Il a dit : "Oui." Ensuite, il a dit : "Par Allah, le Messager d’Allah (ﷺ) s’est adressé à moi en disant : « Je sacrifierais pour toi mon père et ma mère. »"</i>}}{{Quote|{{Bukhari|4|52|68}}, See Also: {{bukhari|5|59|443}}, {{Muslim|19|4370}}<br />
<br />
|Narrated 'Aisha: 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.}}{{Quote|{{bukhari|5|59|444}}|Narrated Anas ibn Malik: 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 Qurayza (to attack them). }}{{Quote|{{bukhari|2|14|68}}|Narrated Anas bin Malik: Allah's Messenger offered the Fajr prayer when it was still dark, then he rode and said, 'Allah Akbar! Khaibar is ruined. When we approach near to a nation, the most unfortunate is the morning of those who have been warned." The people came out into the streets saying, "Muhammad and his army." Allah's Messenger vanquished them by force and their warriors were killed; the children and women were taken as captives. Safiya was taken by Dihya Al-Kalbi and later she belonged to Allah's Apostle go who married her and her Mahr was her manumission. }}{{Quote|{{bukhari|1|8|367}}|Narrated `Abdul `Aziz: Anas said, 'When Allah's Messenger invaded Khaibar, we offered the Fajr prayer there (early in the morning) when it was still dark. The Prophet rode and Abu Talha rode too and I was riding behind Abu Talha. The Prophet passed through the lane of Khaibar quickly and my knee was touching the thigh of the Prophet. He uncovered his thigh and I saw the whiteness of the thigh of the Prophet. When he entered the town, he said, 'Allahu Akbar! Khaibar is ruined. Whenever we approach near a (hostile) nation (to fight) then evil will be the morning of those who have been warned.' He repeated this thrice. The people came out for their jobs and some of them said, 'Muhammad (has come).' (Some of our companions added, "With his army.") We conquered Khaibar, took the captives, and the booty was collected. Dihya came and said, 'O Allah's Prophet! Give me a slave girl from the captives.' The Prophet said, 'Go and take any slave girl.' He took Safiya bint Huyay. A man came to the Prophet and said, 'O Allah's Messenger! You gave Safiya bint Huyay to Dihya and she is the chief mistress of the tribes of Qurayzah and An-Nadir and she befits none but you.' So the Prophet said, 'Bring him along with her.' So Dihya came with her and when the Prophet (ﷺ) saw her, he said to Dihya, 'Take any slave girl other than her from the captives.' Anas added: The Prophet then manumitted her and married her." Thabit asked Anas, "O Abu Hamza! What did the Prophet pay her (as Mahr)?" He said, "Her self was her Mahr for he manumitted her and then married her." Anas added, "While on the way, Um Sulaim dressed her for marriage (ceremony) and at night she sent her as a bride to the Prophet. So the Prophet was a bridegroom and he said, 'Whoever has anything (food) should bring it.' He spread out a leather sheet (for the food) and some brought dates and others cooking butter. (I think he (Anas) mentioned As-Sawaq). So they prepared a dish of Hais (a kind of meal). And that was Walima (the marriage banquet) of Allah's Messenger." }}{{Quote|{{bukhari|5|59|445}}, See Also: {{muslim|19|4374}}|Narrated Abd-Allah ibn Umar: On the day of Al-Ahzab (i.e. Clans) the Prophet said, "None of you Muslims) should offer the 'Asr prayer but at Banu Qurayza'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. }}{{Quote|{{bukhari|4|52|280}}, See Also: {{bukhari|5|58|148}}, {{Bukhari|8|74|278}}, {{muslim|19|4368}}, {{muslim|19|4369}}|Narrated Abu-Sa'id al-Khudri: When the tribe of Banu Qurayza 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." }}{{Quote|{{bukhari|5|59|362}}, See Also: {{muslim|19|4364}}|Narrated Abd-Allah ibn Umar: Banu Nadir and Banu Qurayza 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 Banu Qaynuqa, the tribe of Abdullah bin Salam and the Jews of Bani Haritha and all the other Jews of Medina. }}{{Quote|{{Abudawud|14|2665}}|Narrated Aisha: No woman of Banu Qurayza 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. }}{{Quote|{{Abudawud|38|4390}}|Narrated Atiyyah al-Qurazi: I was among the captives of Banu Qurayza. 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. }}{{Quote|{{Ibn Majah|20|3|20|2541}}|It was narrated that 'Abdul-Malik bin`Umair said: “I heard 'Atiyyah Al-Quazi say: 'We were presented to the Messenger of Allah on the Day of Quraizah. Those whose public hair had grown were killed, and those whose public hair had not yet grown were let go. I was one of those whose pubic hair had not yet grown, so I was let go.” (Sahih)}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<br />
<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=588}}<br>See Also Ishaq:464|According to Ibn Ishaq: Then they were made to come down, and the Messenger of God imprisoned them in the dwelling of al-Harith's daughter, a woman of the Banu al-Najjar.155 The Messenger of God went out into the marketplace of Medina (it is still its marketplace today) and had trenches dug in it; then he sent for them and had them beheaded in those trenches. They were brought out to him in groups. Among them were the enemy of God, Huyayy b. Akhtab, and Ka'b b. Asad. the head of the tribe. They numbered 600 or 700-the largest estimate says they were between 800 and 900. As they were being taken in groups to the Messenger of God, they said to Ka'b b. Asad, "Ka'b, what do you think will be done to us? " Ka'b said: "On each. occasion you do not understand. Do you not see that the summoner does not discharge [anyone] and that those of you who are taken away do not come back? By God, it is death!" The affair continued until the Messenger of God had finished with them.}}{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=466}}<BR>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=244}}<br />
|Then the apostle divided the property, wives, and children of B. Qurayza among the Muslims, and he made known on that day the shares of horse<br />
and men, and took out the fifth. A horseman got three shares, two for the horse and one for his rider. A man without a horse got one share. On the day of B. Qurayza there were thirty-six horses. It was the first booty on which lots were cast and the fifth was taken. According to its precedent and what the apostle did the divisions were made, and it remained the custom for raids.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=592}}<br />
| The Messenger of God selected for himself from their women Rayhanah bt. 'Amr b. Khunafah, a woman from the Banu 'Amr b. Qurayzah, and she remained his concubine; when he predeceased her, she was still in his possession .' 70 The Messenger of God offered to marry her and impose the curtain (Ihijab) on her, but she said, "Messenger of God, rather leave me in your possession [as a concubine], for it is easier for me and for you." So he did so. When the Messenger of God took her captive, she showed herself averse to Islam and insisted on Judaism. So the Messenger of God put her aside, and he was grieved because of her. Then, while he was with his companions, he heard the sound of shoes behind him and said, "This must be Tha'labah b. Sa'yah coming to bring me tidings of Rayhanah 's acceptance of Islam." He came to him and said, "Messenger of God, Rayhanah has become a Muslim"-and it gave the Messenger of God joy.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|Year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=39}}<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=591-592}}|Then the Messenger of God sent Sa'd b. Zayd al-Angara (a member of the Banu 'Abd al-Ashhal) with some of the captives from the Banu Qurayzah to Najd, and in exchange for them he purchased horses and arms.}}<br />
<br />
==Scholars==<br />
{{Quote|Muir, Sir William. ''The Life of Mahomet''. vol. III (pp. 276-279).|The men and women were penned up for the night in separate yards.... [they] spent the night in prayer, repeating passages from their scriptures, and exhorting one another in constancy. During the night graves or trenches... were dug in the market-place. ... when these were ready in the morning, Mahomet, himself a spectator of the tragedy, gave command that the captives should be brought forth in companies of five and 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 after party they were thus led out, and butchered in cold blood, till the whole were slain'''.... For Zoheir, an aged Jew, who had saved some of his allies of the Bani Aus... Sabit intervened and procured a pardon.... "But what hath become of all our chiefs-of Kab, of Huwey, of Ozzal, the son of Samuel?" asked the old man.... He received to each inquiry the same reply;-they had all been slain already - "Then of what use is life to me any longer? Leave me not to that bloodthirsty man who has killed that are dear to me in cold blood - But slay me also, I entreat thee. Here take my sword, it is sharp; strike high and hard." Sabit refused, and gave him over to another, who under Ali's orders beheaded the aged man.<br><br />
<br />
Having sated his revenge, and drenched the market-place with the blood of eight hundred victims, 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. She also declined the summons to conversion and continued in the Jewish faith. It is said, however, that she afterwards embraced Islam.}}<br />
==See Also==<br />
{{Hub4|Banu Qurayza|Banu Qurayza}}<br />
<br />
<br />
<br />
[[Category:QHS]]<br />
<br />
[[Category:Muhammad]]<br />
<br />
[[Category:People of the Book]]<br />
<br />
[[Category:Sacred history]]<br />
[[Category:Islamic History]]<br />
[[Category:Antisemitism]]<br />
[[Category:Jewish tradition]]<br />
[[ar:القرآن_والحديث_والعلماء:_بنو_قريظة]]</div>SOS