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[[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 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 over 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 200 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.  
{{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.]]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 Qurayzah compound. After a siege of around 2 weeks, depending on the source, the Jews of Banu Qurayzah surrendered and entrusted their fate to a trusted intermediary from the Muslims of the tribe of 'Aws, Sa'd bin Mu'adh. Sa'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 take the women and children as captives. Muhammad took this advice and as a consequence between 400 and 900 male prisoners of the tribe including any boys showing signs of puberty were beheaded, many in front of their families, and the rest of the tribe were taken or sold into slavery. The event is well attested to in the Islamic historical tradition, and has served as the basis for multiple rulings throughout history dealing with the treatment of captured non-Muslims by Muslim military forces.
==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 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 and 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.
==Narrative from the Sira==
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 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 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>


==Introduction==
The battle of the trench being won, Muhammad and his men put their entrenching tools and weapons down to head home. According to the sirah, 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.


According to traditional sources, in Hijra year 5 (627 AD), on the orders of the Islamic Prophet [[Muhammad]], almost nine hundred Jews of a Medinan tribe named Banu Qurayza were massacred by the muhaajiruun and their Medinese Muslim allies. The killing began early in the day, ending in torchlight. Those who escaped death were taken captive and sold at [[Slavery|slave]] markets.
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 <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>.


==Qur'anic Account==
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 taken as captives. 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


The [[Qur'an]] refers to this incident in [[Surah]] 33:
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.}}


{{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.
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.
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 }}


===Analysis of Qur'anic Account===
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>.


The people of the scripture being referred to in the above verse, are the Jews of the Banu Qurayza tribe. The reason given for slaying them is their alleged support of the Meccans who came to fight the Muslims of Medina. A close look at the Qur'anic verses above confirms the Qur'an is mentioning this incident after its occurrence. And it is [[Allah]] accusing people of the scripture of supporting Meccans. Muslims usually justify the Banu Qurayza massacre based on these verses as they imply the tribe broke their treaty and joined the Meccans against Muslims. They argue that since breaking a treaty and fighting along with the Meccans was a treacherous act, the Jews of Banu Qurayza deserved total annihilation.
==Tafsir Accounts==
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


This allegation is totally baseless, and there were no treacherous acts on Banu Qurayza's part that could possibly justify the total annihilation of their tribe. They were being victimized for the incentives of Muhammad. This much will be made clear as we move along with the holy texts of Islam. And for this purpose it is necessary to start from where the Qur'an first mentions the battle of Khandaq (trench). The genocide in question occurred after this battle.
|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.


{{Quote|{{Quran|33|9}}| "O ye who believe Remember Allah's favor unto you when there came against you hosts, and we sent against them a great wind and hosts ye could not see. And Allah is ever Seer of what ye do" }}
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 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.


Allah is reminding the believers of the favors he bestowed upon them. "When there came a lot to attack them, he sent a wind to turn the foes away, thus saving the believers from destruction". The above verse implies that the enemies of Muhammad are being turned away by Allah. Doubt still remains whether the enemies were turned away before or after fighting a war. If we move with the Qur'an:
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


{{Quote|{{Quran|33|10}}| "When they came upon you from above you and from below you, and when eyes grew wild and hearts reached to the throats, and ye were imagining vain thoughts concerning Allah”}}
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".


Here, Allah reveals the state of Muslims, when they had to face a huge Meccan army. They (Muslims) started to have doubts, believing a clash with such a vast army would certainly be devastating to them. Ibn Kathir clarifies in his Tafsir:


{{Quote|1=[http://www.tafsir.com/default.asp?sid=33&tid=41359 Tafsir Ibn Kathir (Quran 33:10) - The Campaign of the Confederates (Al-Ahzab)]|2=Ibn Jarir said: "Some of those who were with the Messenger of Allah , had doubts and thought that the outcome would be against the believers, and that Allah would allow that to happen."}}
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, their 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)


The Qur'anic verses in conjunction with the above interpretation reveal the fact that Muhammad and his army were not at all in any position to fight a war at Khandaq (Trench). Muhammad had heard of the strength of the Meccan army much earlier, so acting upon the advice of one of his companions, Salman the Persian, there were trenches dug all around them to prevent hostile Meccans from entering Muslim territory. The battle gained the name "the war of trench" due to this tactic employed by Muhammad. The Meccans were a huge army consisting of two tribes, namely the Quraish and Ghatafans. The very fact that Muhammad adopted such an extremely defensive stance in this fight proves the weakness of the Muslim army at the time, and the strength of their foes.
   


It is clear, the "war of Khandaq" was in fact a war that was never fought. Though they were huge in numbers and could have annihilated the entire population of Muslims at that time, the Meccan army had to halt at the trenches, being unable to find an entry route to the Muslim territory. Their only chance of reaching the Muslims was through the route of Banu Qurayza where Muhammad did not dig trenches, but ultimately, those who came to fight and win a war had to regress and return without success. Allah testifies in the Qur'an, he inflicted terror on the opposition by sending winds and shaking their settlements, so that they had to withdraw. Thus the Qur'an confirms the battle did not occur at all.
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.}}


==Analysis of the Accounts in Hadiths==
==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 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 reached puberty or not:{{Quote| {{Abudawud|38|4390}}| Narrated Atiyyah al-Qurazi:


After establishing through Qur'anic text that the war of Khandaq was never fought, it is necessary to investigate other authentic sources of Islam to discover what prompted Muhammad and his army (who had just salvaged their lives and pride without fighting a war) to turn their attentions towards the Banu Qurayza. We saw Allah himself attest to the fact he was the one who drove away the Meccans and helped Muslims escape an otherwise inevitable extermination. Let's now turn to Ibn Kathir to find out what happened next:


{{Quote|1=[http://www.tafsir.com/default.asp?sid=33&tid=41539 Tafsir Ibn Kathir - The Campaign against Banu Qurayzah]|2=...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.}}
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.}}
==Modern Views and Perspectives==
<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 Qurayza or the Jews in general, as this would not be "academically valid." 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 Qurayzah 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, 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 been 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>


This account of Ibn Kathir is supported by [[sahih]] (authentic) hadiths:  
These arguments are all echoes of the original arguments found in the material above. Ibn Ishaq claims that the Jews of Banu Qurayzah posed 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 Qurayzah was not viewed in this way by traditional Christian or especially Jewish scholarship. According to Jewish doctrine, these verses were revealed to Moses 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 Qurayza on 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?"


{{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.}}


It is evident from this account, that Muhammad and his followers were relaxed and reclining after the withdrawal of Meccan troops. The campaign against the Banu Qurayza was not on their agenda until the angel Jibreel ([[Gabriel]]) appeared with Allah's orders. It also reveal the fact that the tribe of Banu Qurayza did not do anything atrocious to Muslims during the siege at Khandaq while the Meccan army were stranded at the trenches. Sources say the siege lasted for almost a month, but ultimately the Meccans departed without a fight. It was not possible for them to engage in battle, as the trenches were a new tactic that they had never expected from Muhammad's side. Still they waited for a green light from the Banu Qurayza stronghold, as that was the only route to enter in which they could reach the Muslims, a green light which never appeared. Eventually losing all hope of crossing and engaging in a full-scale war which would have resulted in wiping all Muslims from the face of the earth, the Meccans retreated.
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).
Ibn Ishaq also records that Muhammad took one of the Jewish women of the Banu Qurayza, Rayhanah, for himself.<ref>"The Apostle had chosen one of the women for himself, Rayḥāna d. ʿAmr b. Khunāfa, one of the women of B. ʿAmr b. Qurayẓa, and she remained with him until she died, in his power."<BR />Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh Oxford Universite Press 2005, p.466</ref> Indeed, according to this account the destruction of this tribe allowed Muhammad to reward his fighters handsomely (and Muhammad himself took a fifth of the booty). 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 also 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 Qurayzah were offered freedom to live on were they to accept Islam, and according to the sirah 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 Qurayzah with 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"}}
==Problems with the Traditional Narrative==
The narrative of the Banu Qurayzah is 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.


Once the enemy had left, it was time for the Muslims to lay down their arms and relax, but not so for Muhammad. He felt it inadequate to regress without any gains. Whenever he fought a war prior to it, he and his followers emerged victorious and victory brought them booties in means of materials and human beings. Uhud was the only exception. This time, though they had survived, there was something still lacking; booty. The Meccan's resignation left them without any.
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>.


It was time for Jibreel to show up. Muhammad needed war booty to satisfy himself and his followers. A small fraction stationed in a castle nearby would make an easy target to acquire these means of satisfaction. So Jibreel appears with orders from Allah. "No Muhammad, you laid arms without meeting the objective." And the prime objective here is slaughter, then the acquisition of booty through this means.
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 Qurayzah may 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>.


If Banu Quraiza were in fact treacherous, Muhammad and the religion of Islam would have been buried in those trenches they had dug. That did not happen and Muhammad's fellow warriors did not feel any need to carry on. They were not aware of any alleged treachery, for this reason they reclined once the Meccans had left. All that changed, once Muhammad intervened with the aid of Jibreel and Allah. This proves the alleged treason is nothing but a made up excuse or a pretext Muslims use in our period to justify genocide.  
Patricia Crone and Michael Cook in their groundbreaking work ''Hagarism'' likewise report on an Armenian historian writing in the 7th century known as pseudo-Sebeos. 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 Qurayzah could 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 Qurayzah were fabricated in order to "back date" the break with the Jews to the prophet's own lifetime.


Later, the warriors of Islam besieged a weak tribe for almost a month until they surrendered; ''Not'' fighting, but enduring. The siege ended with the unconditional surrender of Jews. Now the fate of the surrendered tribe lay in the hands of Muhammad.
==See Also==


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'':
*[[List of Killings Ordered or Supported by Muhammad]]


{{Quote|1=[http://books.google.com/books?id=fOyO-TSo5nEC&printsec=frontcover&source=gbs_navlinks_s#v=onepage&q=&f=false Muhammad Husayn Haykal - The Life of Muhammad. (p. 337)]|2=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.<ref>Haykal, Muhammad Husayn (Author). Al-Faruqi, Ismail Raji (Translator). (2002). ''The Life of Muhammad''. (p. 337). Selangor, Malaysia: Islamic Book Trust.</ref>}}
==External Links==
 
Ibn Ishaq describes the killing of the Banu Qurayza men as follows:
{{quote|Ibn Ishaq|Then they surrendered, and the apostle confined them in Medina in the quarter of d. al-Harith, a woman of B. al-Najjar. Then the apostle went out to the market of Medina (which is still its market today) and dug trenches in it. Then he sent for them and struck off their heads in those trenches as they were brought out to him in batches. Among them was the enemy of Allah Huyayy b. Akhtab and Ka`b b. Asad their chief. There were 600 or 700 in all, though some put the figure as high as 800 or 900. As they were being taken out in batches to the apostle they asked Ka`b what he thought would be done with them. He replied, 'Will you never understand? Don't you see that the summoner never stops and those who are taken away do not return? By Allah it is death!' This went on until the apostle made an end of them. Huyayy was brought out wearing a flowered robe in which he had made holes about the size of the finger-tips in every part so that it should not be taken from him as spoil, with his hands bound to his neck by a rope. When he saw the apostle he said, 'By God, I do not blame myself for opposing you, but he who forsakes God will be forsaken.' Then he went to the men and said, 'God's command is right. A book and a decree, and massacre have been written against the Sons of Israel.' Then he sat down and his head was struck off.<ref name="Guillaume463">Guillaume, Alfred, ''The Life of Muhammad: A Translation of Ibn Ishaq's Sirat Rasul Allah''. Oxford University Press, 1955. ISBN 0-1963-6033-1; p. 461-464.</ref><ref name="Peters223">Peters, ''Muhammad and the Origins of Islam'', p. 222-224.</ref><ref>Norman Stillman, ''The Jews of Arab Lands: A History and Source Book''. Philadelphia: Jewish Publication Society of America, 1979. ISBN 0-8276-0198-0; p. 141f.</ref>}}
 
According to Ibn Kathir:
 
{{Quote|1=[http://www.tafsir.com/default.asp?sid=33&tid=41539 Tafsir Ibn Kathir - The Campaign against Banu Qurayzah]|2=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.}}
 
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:
 
{{Quote|1=[http://books.google.com/books?id=fOyO-TSo5nEC&printsec=frontcover&source=gbs_navlinks_s#v=onepage&q=&f=false Muhammad Husayn Haykal - The Life of Muhammad. (p. 338)]|2=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.<ref>Haykal, Muhammad Husayn (Author). Al-Faruqi, Ismail Raji (Translator). (2002). ''The Life of Muhammad''. (p. 338). Selangor, Malaysia: Islamic Book Trust.</ref>}}
 
These captives who were sold for horses were the women of the Banu Qurayza tribe. Ibn Ishaq confirms this:
 
{{Quote|Ibn Ishaq: 693 |Then the apostle sent for Sa'd bin Zayd al-Ansari brother of bin Abdul-Ashhal with some of the captive women of Banu Qurayza to Najd and he sold them for horses and weapons.}}
 
===Muslim Apologetics===
 
The most common Muslim argument is that Muhammad was dealing with treachery and he had taken the maximum punitive actions against it. But this alleged treachery on Banu Qurayza’s part is very hard to accept for a rational mind. To be treacherous, Banu Qurayza must have joined the confederate army who had come to attack the Muslims. If that were the case (had Banu Qurayza joined the Meccan army) it would have ended in the total eradication of Muslims. But Abu Sufyan's (the Meccan chief’s) words before retreating, testifies Banu Qurayza did not ally with the Meccans in a war against the Muslims. To quote Ibn Ishaq:
 
{{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” }}
 
Besides, Muhammad nor his followers accused the Banu Qurayza of being treasonous. After Meccans left, the prophet had to bring Jibreel down to 'testify' that any such thing had taken place, before they even considered besieging the tribe. This attests to the fact there was no treason from the tribe that warranted their total annihilation. The account given in the Qur'an of the Banu Qurayza siding with the Muslims’ enemy at Khandaq is ''after'' the incidents occurred, not during it. Muhammad would have felt it necessary to give a reason to justify the annihilation of an entire Jewish tribe, so he came up with holy verses later.
 
Another argument often brought up by Muslims is “Banu Qurayza were given the choice of deciding their judge”. They argue Banu Qurayza were massacred because of Sad bin Muadh, the arbitrator they agreed to. So Muhammad is innocent of shedding their blood.
 
This argument is not without its problems:
 
First of all, it is not clear from Islamic sources whether it were Banu Qurayza or their allies, the tribe of “Aws”, who agreed to Sad bin Muadh being the judge. The sahih hadith in Bukhari below points to this fact:
 
{{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 said, "Get up for the best amongst you." or said, "Get up for your chief." Then the Prophet 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 said, "You have given a judgment similar to Allah's Judgment (or the King's judgment)."}}
 
In the USC translation, "Jews of Banu Qurayza" has been given in brackets when mentioning the people agreed to accept Sad bin Muadh’s verdict. But the original Sahih Bukhari hadith in Arabic does not have this. So, it is most probably the tribe of Aus were who agreed to accept the verdict of Sa’d, not the Banu Qurayza. It does not make any sense for a subjugated people like the Banu Qurayza who were on their knees at the time to be given a choice in selecting their judge. So, the evidence we have available is against the Muslims claim that the surrendered Banu Qurayza tribe were given a choice in the case of adjudicator.
 
Moreover, even if one accepts the Muslim arguments that the Banu Qurayza were given a choice in selecting their judge, it does not let Muhammad off the hook. A careful analysis of the sahih hadiths on this account reveals Saad bin Muadh was just echoing Muhammad’s intention as his verdict. Soon after Saad bin Muad gave his verdict, Muhammad rushed to applaud him stating Saad's judged was in accordance with the judgement of Allah. Again from Sahih Bukhari:
 
{{Quote|{{Bukhari|5|59|447}}|Narrated Abu Said Al-Khudri: The people of (Banu) quraiza agreed to accept the verdict of Sad bin Muadh. So the Prophet sent for Saad, and the latter came (riding) a donkey and when he approached the Mosque, the Prophet said to the Ansar, "Get up for your chief or for the best among you." Then the Prophet said (to Sad)." These have agreed to accept your verdict." Sad said, "Kill their (men) warriors and take their offspring as captives, "On that the Prophet said, "You have judged according to Allah's Judgment," or said, "according to the King's judgment."}}
 
Muhammad always intended to massacre the tribe, ever before Saad bin Muadh had come into the picture. He had this plan in mind when besieging the tribe. He sent an envoy (Abu Lubaba) to the Banu Quraiza fort during the siege. Below is the account of this incident as mentioned in Sirah Ibn Ishaq:
 
{{Quote| Ibn Ishaq: 686|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.}}
 
Remember, this incident occurred during the siege and Saad bin Muadh became involved in this affair after the siege. Here we see Muhammad's envoy revealing Muhammad's intentions to the Banu Quraiza. Again, we see a remorseful Abu Lubaba who later felt contrite for revealing Muhammad's plan to the besieged tribe. This man soon left the place and tied himself to one of the pillars in the mosque. Again, it is recorded in Ibn Ishaq:
 
{{Quote| Ibn Ishaq: 686 | Then he (Abu Lubaba) left them and did not go to the apostle but bound himself to one of the pillars in the mosque saying ‘I will not leave this place until god forgives me for what I have done' and he promised god that he would never go to Banu Quraiza and would never be seen in a town in which he had betrayed god and his apostle }}
 
If all that befell the Banu Qurayza were solely the fault of Saad bin Muaad, how does one deal with the account given by Ibn Ishaq? It reveals Muhammad besieged the Banu Qurayza with the intention of ethnically cleansing them.
 
Another favorite argument is the Jews of Banu Qurayza were put to death according to "their own laws" within the [[Taurat|Torah]]. Saad bin Muadh's verdict matches that which is found in [http://www.biblegateway.com/passage/?search=Deuteronomy%2020:10-18&version=KJV Deuteronomy 20:10-18] thus, Islam nor the Muslims can be blamed for it.
 
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.
 
Besides, this argument of Muslims begs the questions:
 
#Why are the Muslims now accepting the judgment of Deuteronomy [scripture which they allege is corrupt] as righteous and just when on other occasions they attack this as being a cruel and harsh command, and a clear example of genocide?
#The Islamic sources say that Muhammad did not only have the fighting men killed, such as the leaders of Banu Quraiza, but also their young men who had nothing whatsoever to do with the decisions of their leaders/elders, were massacred. Why the unnecessary slaughter of innocents?
 
Some Muslims claim only those who were able to fight among the tribe of Banu Quraiza were killed.  According to their own sources, this is not true. How did Muhammad determine who from among the Jews were capable of fighting? See it in their sources:
 
{{Quote|Al-Tabari: Vol 8. (p. 38)|The Messenger of God had commanded that all of them who had reached puberty should be killed.<ref>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 </ref>}}
 
Another source tells us exactly how it was determined, whether a person had reached puberty or not:
 
{{Quote| {{Abudawud|38|4390}}| 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.}}
 
As has been shown, Muhammad testified that Saad's verdict was in proportion to the laws of Allah. Therefore Muslims should stop attacking the Torah and instead focus on Muhammad who attested the verdict of Saad with applause.
 
As a final point, it would be interesting to learn how Muhammad dealt with the Jews of Banu Qurayza prior to besieging them. Let the sources speak for themselves:
 
{{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?"
 
Banu Qurayza replied: "O Abul Qasim (Muhammad), you are not a barbarous person" }}
 
Again from the sahih collections:
 
{{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" }}
 
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.


==Conclusion==
*[http://www.answering-islam.org/Muhammad/Jews/BQurayza/index.html What really happened to the Banu Qurayza] ''- Collection of articles from Answering Islam''


Muslims propose many apologetic arguments to excuse this crime. The most favored argument they use is the alleged treachery of Banu Quraiza. Its flaws are evident when considering any act of treachery from this tribe would have put an end to Islam at Khandaq, and as a result, Islam would never have existed outside of Arabia.
*[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?"''


The excuses they forward using Deuteronomy (contained within religious scripture they themselves consider to have been altered since the incident in question), and a man who came into the picture much later, do not stand up to scrutiny, for the very reason that Muhammad had planned to slaughter the tribe before Saad bin Muadh, the arbitrator, had been invited.
*[http://www.americanthinker.com/2006/02/muhammad_and_massacre_of_the_q.html Muhammad and Massacre of the Qurayzah Jews] ''- James Arlandson, American Thinker''


Moreover, when the latter pronounced his verdict, it was Muhammad who rushed in favor of it, proclaiming it to be Allah's judgment. Taking all of these issues into account, there is no valid argument that can be used in its defense. After this incident, there remained not a tribe named Banu Qurayza in Arabia.
*[http://www.kister.huji.ac.il/sites/default/files/banu_qurayza.pdf Massacre of the Banū Qurayẓa: A Re-Examination of a Tradition] ''- M. J. Kister, Jerusalem Studies in Arabic and Islam 8 (1986): 61-96''
 
{{Core POTB}}
 
==See Also==
 
*[[List of Killings Ordered or Supported by Muhammad]]
{{Hub4|Banu Qurayza|Banu Qurayza}}
 
{{Translation-links-english|[[Beni Kureyza Qətliamı|Azerbaijani]], [[Геноцидът_на_Бану_Курайза|Bulgarian]]}}
 
==External Links==
 
*[http://www.answering-islam.org/Muhammad/Jews/BQurayza/index.html What really happened to the Banu Qurayza] ''- Collection of articles from [[Answering Islam]]''
*[{{Reference archive|1=http://www.andrewbostom.org/loj//content/view/38/27/|2=2012-06-10}} Muhammad, the Qurayza Massacre, and PBS] ''- Andrew G. Bostom, FrontPageMagazine''
*[{{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 Qurayza Jews] ''- James Arlandson, American Thinker''
*[{{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''


==References==
==References==
{{reflist}}
{{reflist}}
[[Category:Muhammad]]
[[Category:Muhammad]]
[[Category:People of the Book]]
[[Category:People of the Book]]
[[Category:Jihad and Terrorism]]
[[Category:Jihad]]
[[Category:Khalil Fariel]]
[[Category:Islamic History]]
[[ru:Геноцид_Бану_Курайза]]
[[Category:Sirah]]
[[bg:Геноцидът на Бану Курайза]]
[[Category:Sacred history]]
[[ar:مجزرة_بنو_قريظة]]

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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 Qurayza, 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 Qurayzah compound. After a siege of around 2 weeks, depending on the source, the Jews of Banu Qurayzah surrendered and entrusted their fate to a trusted intermediary from the Muslims of the tribe of 'Aws, Sa'd bin Mu'adh. Sa'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 take the women and children as captives. Muhammad took this advice and as a consequence between 400 and 900 male prisoners of the tribe including any boys showing signs of puberty were beheaded, many in front of their families, and the rest of the tribe were taken or sold into slavery. The event is well attested to in the Islamic historical tradition, and has served as the basis for multiple rulings throughout history dealing with the treatment of captured non-Muslims by Muslim military forces.

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 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 and 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 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.

Narrative from the Sira

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” [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 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 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 Qurayza, 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 sirah, 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.

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 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 taken as captives. 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:

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]. 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 [9].

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 Qurayzah 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 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)
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 Qurayzah was the work of their own hand, a fate approved of and commanded by heaven itself. According to Ibn Kathir, their 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 Qurayza:

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 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:

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:

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 reached puberty or not:

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.

Modern Views and Perspectives

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 Qurayza or the Jews in general, as this would not be "academically valid." 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 Qurayzah 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, 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 been slaughtered [10]. 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."[11] These arguments are all echoes of the original arguments found in the material above. Ibn Ishaq claims that the Jews of Banu Qurayzah posed 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:

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; Ibn Hisham; al-Tabari, A. Guillaume, ed, Sirat Rasul Allah [The Life of Muhammad], Karachi: Oxford UP, p. 462 (paragraph: 686), ISBN 0196360331, 1955, https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n381/mode/2up 

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 Qurayzah was not viewed in this way by traditional Christian or especially Jewish scholarship. According to Jewish doctrine, these verses were revealed to Moses before the Israelites entered the Holy Land, specifically instructing them on how to deal with the people living there.[12] Morever, the claim that there was no apparent animus towards the Jews of Banu Qurayza on the part of Muhammad is contradicted by Ibn Ishaq's account:

"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

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). Ibn Ishaq also records that Muhammad took one of the Jewish women of the Banu Qurayza, Rayhanah, for himself.[13] Indeed, according to this account the destruction of this tribe allowed Muhammad to reward his fighters handsomely (and Muhammad himself took a fifth of the booty). 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 also 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 Qurayzah were offered freedom to live on were they to accept Islam, and according to the sirah 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 Qurayzah with 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):

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"

Problems with the Traditional Narrative

The narrative of the Banu Qurayzah is 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 [14]. Yet the historiography of the subject is not without its own problems.

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" [15].

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 Qurayzah may have been invented or embellished in order to explain a much later break between the Jewish and Muslim communities [16].

Patricia Crone and Michael Cook in their groundbreaking work Hagarism likewise report on an Armenian historian writing in the 7th century known as pseudo-Sebeos. 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 [17]. 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 Qurayzah could not have taken place, since Muhammad, the leader of the invasion of Palestine, was seen as a savior of the Jewish people [18]. 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 Qurayzah were fabricated in order to "back date" the break with the Jews to the prophet's own lifetime.

See Also

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. ibid, 466
  10. "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
  11. Islam:A Short History Karen Armstrong Modern Library 2002
  12. "Muhammad’s atrocity against the Qurayza Jews" James M. Arlandson Answering Islam https://www.answering-islam.org/Authors/Arlandson/qurayza_jews.htm
  13. "The Apostle had chosen one of the women for himself, Rayḥāna d. ʿAmr b. Khunāfa, one of the women of B. ʿAmr b. Qurayẓa, and she remained with him until she died, in his power."
    Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh Oxford Universite Press 2005, p.466
  14. "Extended Interview: The legacy of Islamic Antisemetism" Andrew Bostom andrewbostom.org  13 June 2008
  15. "New Light on the Story of Banu Qurayza and the Jews of Medina", W.N Arafat 2001 p. 100-107
  16. Muhammad and the Believers: At the Orgins of Islam, Fred Donner, Harvard University Press 2010, p. 72-73
  17. Hagarism: Making of the Islamic World, Patricia Crone and Michael Cook, Cambridge University Press 1977, p. 6-8
  18. The Death of a Prophet, Stephen Shoemaker, University of Pennsylvania Press 2012, p. 27-33