The Massacre of the Banu Qurayzah: Difference between revisions

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{{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” }}
{{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” }}


Yassir 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 Qurayza was 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.  
Yassir 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 Qurayza was 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. 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 Qurayza were 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>


These arguments are all echoes of the original arguments found in the material above. Even ibn Ishaq recounts of how "harsh" the punishment was:  
These arguments are all echoes of the original arguments found in the material above. Even ibn Ishaq recounts of how "harsh" the punishment was:  

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

According to the traditional Islamic sources, in 627 AD as a result of the Battle of the Trench and the betrayal of the Muslims by the Jewish tribe of Banu Qurayza, the Muslims under the direct military command of the prophet Muhammad laid siege to the Banu Qurayza compound. After a siege of around 2 weeks, depending on the source, the Jews of Banu Qurayza surrendered and entrusted their fate to a trusted intermediary from the Muslims of the tribe of 'Aws, Sa'ad bin Mu'adh. Sa'a'd bin Mu'adh, however, claiming to be following the law of the Torah itself, advised Muhammad to slaughter the men folk of the tribe and sell the women and children into slavery. Muhammad took this advice and as a consequence between 400 and 900 prisoners of the tribe were slaughtered, many in front of their families, and the rest of the tribe were sold into slavery. Although later Muslim historians such as Tabari and ibn Kathir attest to and provide details of this event, the lack of attestation to this event in any primary sources for over 100 years after the event and the lack of attestation of the existence of the Banu Qurayza in early documents such as the Constitution of Medina, as well as evidence of continued Jewish-Arab (Muhaajir) cooperation well into the period of the early Arab conquests, has caused critical historians to call into question the historicity of the entire event; despite the doubts of these historians, though, most history books which accept the Islamic sources as reliable also accept the historicity of this event, as do every major school of Sunni and Shi'i jurisprudence.

Background

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, 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 Qurayzah, 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, 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 [1]. The Banu Qurayzah did not provide men to help but did provide entrenching tools and the Muslims strategy relied on the Banu Qurayzah 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 Jewish allies, and the confederates were beaten back without many casualties for the Muslims, but this proved to be no end to the fighting.

Narrative from the Sira

The series of events leading to the destruction of the Banu Qurayza 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” [2], 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 Qurayzah’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 Qurayzah’s perfidy an Isnad chain from Yahya bin ‘Abbaad bin ‘Abdullah bin Az-Zubayr with a story that a Muslim woman, Safiyah bint ‘AbdulMuttalib saw a Jewish scout of the Banu Qurayzah reconnoitering 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[3]. 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 Qurayzah, which resulted in the Meccans retreating without having defeated Muhammad or engaged in a coordinated attack upon the Muslims with the Banu Qurayzah [4]

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 Jibra'il 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 lay 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 as 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.

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 Qurayzah should do, advised them to surrender to the prophet, but at the same time raised his hand to his neck, indicating they would be slaughtered [5]. 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 [6].

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 Qurayzah. Once Sa'd bin Mu'adth 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'dibn 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:

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


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.
Deuteronomy 20:12-14

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.

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 [7] . 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 [8].

Tafsir Accounts

The famed 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 Qurayza and their betrayal of the prophet:

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.

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

the book" that is to say the Banu Qurayzah 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)
Tafsir of ibn Kathir Qur'an Surah 33

He refers here to Surah 33:

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. 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:

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

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".

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.
Tafisr of ibn Kathir on Qur'an Surah 33

Thus in the view of ibn Kathir the fate of the Banu Qurayza 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:

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) 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.
Tafsir Ibn Kathir on Surah 33]

Accounts in Hadiths

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 Qurayzah:

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:

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 Qurayzah as 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:

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 Qurayzah, carried out in accordance with Sa'd's judgement:

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.

To recount what happened to the then subjugated tribe who were on their knees to Muhammad and his fellow warriors, let us see the details as provided in Muhammad Husayn Haykal's The life of Muhammad:

Banu Qurayzah sent word to Muhammad proposing to evacuate their territory and remove themselves to Adhri'at, but Muhammad rejected their proposal and insisted on their abiding by his judgment. They sent to al-Aws pleading that they should help them as al-Khazraj had helped their client Jews before them. A group of al-Aws tribesmen sought Muhammad and pleaded with him to accept from their allies a similar arrangement to that which he accepted from the allies of al-Khazraj. Muhammad asked, "O men of al-Aws, would you be happy if we allowed one of your men to arbitrate the case?" When they agreed, he asked them to nominate whomsoever they wished. This was communicated to the Jews, and the latter, unmindful of the fate that was lying in store for them, nominated Sa'd ibn Mu'adh. Sa'd was a reputable man of al-Aws tribe, respected for his sound judgment. Previously, Sa'd was the first one to approach the Jews, to warn them adequately, even to predict to them that they might have to face Muhammad one day. He had witnessed the Jews cursing Muhammad and the Muslims. After his nomination and acceptance as arbitrator, Sa'd sought guarantees from the two parties that they would abide by his judgment. After these guarantees were secured, he commanded that Banu Qurayzah come out of their fortress and surrender their armour. Sa'd then pronounced his verdict that the fighting men be put to the sword, that their wealth be confiscated as war booty, and that the women and the children be taken as captives. When Muhammad heard the verdict, he said: "By Him Who dominates my soul, God is pleased with your judgment, 0 Sa'd; and so are the believers. You have surely done your duty." He then proceeded to Madinah where he commanded a large grave to be dug for the Jewish fighters brought in to be killed and buried.[9]


It is worth mentioning here, not all were lucky enough to be beheaded among Banu Quraiza. Those whose lives were spared had a worse fate awaiting them. Again from Haykal:

The Prophet divided the properties, women, and children of Banu Quraiza among the Muslims after he had separated one-fifth for public purposes. Each man of the cavalry received two shares, one for himself and one for his horse. On that day, the Muslim force included thirty-six cavalrymen. Sa'd ibn Zayd al Ansari sent a number of Banu Qurayza captives to Najd where he exchanged them for horses and armour in order to increase Muslim military power.[10]

Modern Views and Perspectives

In the clip above famed Muslim scholar Yassir Qadhi 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 with malice towards the Banu Qurayza or the Jews in general, as this would not be "academically valid."

Ibn Ishaq makes the same point:

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”
Ibn Ishaq: 683

Yassir 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 Qurayza was 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. 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 Qurayza were taken "into captivity" for their protection since all of their men folk had bee slaughtered [11]. 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."[12]

These arguments are all echoes of the original arguments found in the material above. Even ibn Ishaq recounts of how "harsh" the punishment was:

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.
Ibn Ishaq: 686


In reality, Deuteronomy 20:10-18 is not the "law of the Torah." It is a specific direction from the Judeo-Christian God for a specific program of conquest. No longer relevant, as the Promised land mentioned in the Torah had been settled. It has nothing to do with "treason," or the treatment of treasonous allies. So if Muhammad or Saad bin Muaad had indeed applied these laws to the tribe, it was the wrong application of the wrong law to the wrong situation. Being the prophet of Allah, Muhammad could have easily annulled such a faulty application of the wrong laws.


The Messenger of God had commanded that all of them who had reached puberty should be killed.[13]
Al-Tabari: Vol 8. (p. 38)

Another source tells us exactly how it was determined, whether a person had reached puberty or not:

Narrated Atiyyah al-Qurazi: I was among the captives of Banu Qurayzah. They (the Companions) examined us, and those who had begun to grow hair (pubes) were killed, and those who had not were not killed. I was among those who had not grown hair.


"When the apostle approached their forts he (Muhammad) said: "You brothers of monkeys.., has god disgraced you and brought his vengeance upon you?" Banu Qurayza replied: "O Abul Qasim (Muhammad), you are not a barbarous person"
Ibn Ishaq: 684

Again from the sahih collections:

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"

How appropriate is it for a religious leader to abuse helpless people with words like "brothers of monkeys" and to incite his followers to do as he did? Not to mention, he traded these insults prior to besieging them.

Problem with the Traditional Narrative

See Also

Translations

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External Links

References

  1. Martin Lings Muhammad: His Life Based on the Earliest Sources Inner Traditions 2006, pages 222-223
  2. 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
  3. ibid, 458
  4. ibid, 459
  5. ibid, 462
  6. ibid, 463
  7. ibid, 465
  8. ibid, 466
  9. Haykal, Muhammad Husayn (Author). Al-Faruqi, Ismail Raji (Translator). (2002). The Life of Muhammad. (p. 337). Selangor, Malaysia: Islamic Book Trust.
  10. Haykal, Muhammad Husayn (Author). Al-Faruqi, Ismail Raji (Translator). (2002). The Life of Muhammad. (p. 338). Selangor, Malaysia: Islamic Book Trust.
  11. "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
  12. Islam:A Short History Karen Armstrong Modern Library 2002
  13. The History of Al-Tabari: The Victory of Islam, translated by Michael. F. State University of New York Press, Albany 1997, Volume 8. page. 38