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The Massacre of the Banu Qurayzah: Difference between revisions
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The Massacre of the Banu Qurayzah (view source)
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Compounding matters, the Meccans pagans under the leadership of Abu Sufyan had entered into an alliance with the banished Jewish tribes of Medinah, furthering the suspicion of the Jews of Qurayzah whose fortress lay in the rear of the Muslims’ positions vis-à-vis the attack route of the Meccans. When the Meccans and their Jewish allies advanced with a huge army upon Medinah, at the suggestion of the Persian Salman the prophet ordered his numerically inferior forces to dig a trench between two pools of lava and the mountains in front of the city to cut off the advance of the Meccans and their confederates. For this reason the battle is traditionally known as the “Battle of Trench” or (or alternatively the “Battle of the Confederates” thanks to the large confederacy of different tribes which advanced upon Madinah). | Compounding matters, the Meccans pagans under the leadership of Abu Sufyan had entered into an alliance with the banished Jewish tribes of Medinah, furthering the suspicion of the Jews of Qurayzah whose fortress lay in the rear of the Muslims’ positions vis-à-vis the attack route of the Meccans. When the Meccans and their Jewish allies advanced with a huge army upon Medinah, at the suggestion of the Persian Salman the prophet ordered his numerically inferior forces to dig a trench between two pools of lava and the mountains in front of the city to cut off the advance of the Meccans and their confederates. For this reason the battle is traditionally known as the “Battle of Trench” or (or alternatively the “Battle of the Confederates” thanks to the large confederacy of different tribes which advanced upon Madinah). | ||
Unable to break the defenses of the Medinian Muslims, the Meccans sent an emissary, “the enemy of Allah, Huyayy bin Akhtab An-Nadri”, to the Banu Qurayzah in an attempt to bring their aide and end the stalemate with the massacre of Muhammad and the Muslims. Ibn Ishaq does not make it clear how he knows this however he claims that the negotiation came to | Unable to break the defenses of the Medinian Muslims, the Meccans sent an emissary, “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 p.453, 2005</ref>, to the Banu Qurayzah in an attempt to bring their aide and end the stalemate with the massacre of Muhammad and the Muslims. 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 (which is exactly what they did). 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<ref>ibid, 458</ref>. Other than this ibn Ishaq relates 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 <ref>ibid, 459</ref> | ||
The battle over, 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 the aforementioned treachery. Muhammad inform his men that they were not to pray the 'asr prayer until they reached the Banu Qurayzah compound, id est go there quickly. The Muslims lay siege to it for differing amounts of time depending on the source. 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: killing themselves (perhaps, modern commentators have added, in emulation of their religious forbearers as Masada in Palestine), killing their wives and children and engaging in a banzai-style attack against the numerically superior Muslim forces, or surrendering unconditionally to Muhammad and entrusting their fate to his hands. | The battle over, 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 the aforementioned treachery. Muhammad inform his men that they were not to pray the 'asr prayer until they reached the Banu Qurayzah compound, id est go there quickly. The Muslims lay siege to it for differing amounts of time depending on the source. 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: killing themselves (perhaps, modern commentators have added, in emulation of their religious forbearers as Masada in Palestine), killing their wives and children and engaging in a banzai-style attack against the numerically superior Muslim forces, or surrendering unconditionally to Muhammad and entrusting their fate to his hands. | ||
The Jews of the Banu Qurayzah chose the latter option. The tribe of 'Aws, allies of the Banu Qurayrzah 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 loyalties 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 fueds or war), entrusted the fate of the Banu Qurayzah to a trusted elder shaykh of the 'Aws, Sa‘d bin Mu‘adh. Once he 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. ibn 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: | The Jews of the Banu Qurayzah chose the latter option. The tribe of 'Aws, allies of the Banu Qurayrzah 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 loyalties 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 fueds or war), entrusted the fate of the Banu Qurayzah to a trusted elder shaykh of the 'Aws, Sa‘d bin Mu‘adh. Once he 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. ibn 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: | ||