Banu Qurayza

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The massacre of the Banu Qurayza. 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. 17 folio 108b. Manuscript now housed in the British Library.

The Banu Qurayza (Arabic بني قريظة; بنو قريظة alternate spellings include Quraiza, Qurayzah, Quraytha, and the archaic Koreiza) were a Jewish tribe who lived in northern Arabia during the 7th century, at the oasis of Yathrib (now known as Medina). In 627 CE, the tribe was besieged by the Muslims commanded by Muhammad, taken captive and all men, apart from a few who converted to Islam, were beheaded.^[1] The Muslims alleged that the Banu Qurayza had agreed to aid their Meccan enemies in their attack on Medina, whom the Muslims had just repulsed in the Battle of the Trench.

[edit] History in pre-Islamic Arabia

[edit] Early history

Extant sources provide no conclusive evidence whether the Banu Qurayza were ethnically Jewish or Arab converts to Judaism.^[2] Just like the other Jews of Yathrib, the Qurayza claimed to be of Israelite descent^[3] and observed the commandments of Judaism, but adopted many Arab customs and intermarried with Arabs.^[2] They were dubbed priestly tribe (kahinan in Arabic from the Hebrew kohanim;^[4][5] Ibn Ishaq, the author of the traditional Muslim biography of Muhammad, traces their genealogy to Aaron and further to Abraham^[6] but gives only eight intermediaries between Aaron and the purported founder of the Qurayza tribe.^[2]

In the 5th century CE, the Qurayza lived in Yathrib together with two other major Jewish tribes: Banu Qaynuqa and Banu Nadir. The 15th century Muslim scholar Al-Samhudi lists a dozen of other Jewish clans living in the town of which the most important one was Banu Hadl, closely aligned with the Banu Qurayza. The Jews introduced agriculture to Yathrib, growing date palms and cereals,^[2] and this cultural and economic advantage enabled the Jews to dominate the local Arabs politically.^[7] Al-Waqidi wrote that the Banu Qurayza were people of high lineage and of properties, "whereas we were but an Arab tribe who did not possess any palm trees nor vineyards, being people of only sheep and camels." Ibn Khordadbeh later reported that during the Persian domination in Hijaz, the Banu Qurayza served as tax collectors for the shah.^[8]

[edit] Story of the king of Himyar

Ibn Ishaq tells of a conflict between the last Yemenite King of Himyar^[9] and the residents of Yathrib. When the king was passing by the oasis, the residents killed his son, and the Yemenite ruler threatened to exterminate the people and cut down the palms. According to Ibn Ishaq, he was stopped from doing so by two rabbis from the Banu Qurayza, who implored the king to spare the oasis because it was the place "to which a prophet of the Quraysh would migrate in time to come, and it would be his home and resting-place". The Yemenite king thus did not destroy the town and converted to Judaism. He took the rabbis with him, and in Mecca, they reportedly recognized Kaaba as a temple built by Abraham and advised the king “to do what the people of Mecca did: to circumambulate the temple, to venerate and honor it, to shave his head and to behave with all humility until he had left its precincts.” On approaching Yemen, tells Ibn Ishaq, the rabbis demonstrated to the local people a miracle by coming out of a fire unscathed and the Yemenites accepted Judaism.^[10]

[edit] Arrival of the Aws and Khazraj

The situation changed after two Arab tribes named Banu Aws and Banu Khazraj arrived to Yathrib from Yemen. At first, these tribes were clients of the Jews, but toward the end of the fifth century CE, they revolted and became independent.^[3] Most modern historians accept the claim of the Muslim sources that after the revolt, the Jewish tribes became clients of the Aws and the Khazraj.^[11][5] William Montgomery Watt however considers this clientship to be unhistorical prior to 627 and maintains maintains that the Jews retained a measure of political independence after the Arab revolt.^[3]

Eventually, the Aws and the Khazraj became hostile to each other. They had been fighting possibly for around a hundred years before 620 and at least since 570s.^[12] The Banu Nadir and the Banu Qurayza were allied with the Aws, while the Banu Qaynuqa sided with the Khazraj.^[13] They fought a total of four wars.^[3] The last and bloodiest altercation was the Battle of Bu'ath,^[3] the outcome of which was inconclusive. The continuing feud was probably the chief cause for the invitation of Muhammad to Yathrib in order to adjudicate in disputed cases.^{[3] [12]}

[edit] Arrival of Muhammad

Main article: Migration to Medina

Ibn Ishaq recorded that after Muhammad arrived in Medina in 622, the Arabs and Jews of the area signed an agreement, the Constitution of Medina, which committed the Jewish and Muslim tribes to mutual cooperation. The nature of this document as recorded by Ibn Ishaq and transmitted by ibn Hisham is the subject of dispute among modern historians many of whom maintain that this "treaty" is possibly a collage of agreements, oral rather than written, of different dates, and that it is not clear when they were made or with whom.^[14][15][2] Watt holds that the Qurayza and Nadir were probably mentioned in an earlier version of the Constitution requiring the parties not to support an enemy against each other.^[2]

Aside from the general agreements, Muslim sources including the chronicles by Ibn Ishaq and al-Waqidi, contain a report that after arriving to Medina, Muhammad signed a special treaty with the Qurayza chief Ka'b ibn Asad. Ibn Ishaq does not name his sources for this claim; al-Waqidi mentions two sources: Ka’b ibn Malik of Salima, a clan hostile to the Jews, and Mummad ibn Ka’b, the son of a Qurayza boy, who was sold into slavery after the massacre of the Qurayza men and subsequently became a Muslim. According to Watt, both sources may be biased against the Qurayza, and on these grounds the historicity of this agreement between Muhammad and the Banu Qurayza is open to grave doubt.^[2] Norman Stillman furthermore argued that the Muslim historians had invented this agreement in order to justify the later massacre of the Qurayza men and the enslavement of their women and children.^[16] On the other hand, R. B. Serjeant is more optimistic about this agreement and infers that Banu Qurayza knew the consequences of treachery.^{[17][verification needed]}

Tensions quickly mounted between the Muslim and Jewish communities, while Muhammad found himself in the state of warfare with his native Meccan tribe of the Quraysh. In 624, after his victory over the Meccans in the Battle of Badr, Muhammad expelled the Banu Qaynuqa from Medina. The Qurayza remained passive during the whole Qaynuqa affair, apparently because the Qaynuqa were historically allied with the Khazraj, while the Qurayza were the allies of the Aws.^[18]

Soon afterwards, Muhammad came into conflict with the Banu Nadir. He had one of the Banu Nadir's chiefs, the poet Ka'b ibn al-Ashraf, assassinated and after the Battle of Uhud Muhammad accused the tribe of treachery and plotting against his life and expelled them from the city. According to R. B. Serjeant, the Banu Qurayza had been on bad terms with the Banu Nadir and Muhammad secured the former tribe's support by elevating their status: he increased the blood-money paid for a slain man of the Qurayza to the sum paid for a slain man of the Nadir.^[17] On the other hand, the Sahih Bukhari, a hadith collection from the 9th century, claims that the Qurayza had been in alliance with the Nadir and thereby broken the treaty, but remained unharmed.^{[19][original research?]}

[edit] Battle of the Trench

Main article: Battle of the Trench

In 627, a Meccan army under the command of Abu Sufyan, together with contingents from the Bedouin tribe of Ghatafan and the exiled Banu Nadir, marched against Medina and laid siege to it. According to Al-Waqidi, the Banu Qurayza helped the defense effort by supplying spades, picks, and baskets for the excavation of the defensive trench.^[20] They also possesed large numbers of weaponry, as 1,500 swords, 2,000 lances, 300 suits of armor, and 500 shields were later seized by the Muslims.^[21] Although the Qurayza did not commit any act overtly hostile to Muhammad,^[2] there are reports about their negotiations with the Meccans:

Ibn Ishaq writes that during the siege Huyayy ibn Akhtab, the chief of the exiled Banu Nadir, came to the Qurayza chief Ka'b ibn Asad and persuaded him to help the Meccans conquer Medina. Ka'b was, according to Al-Waqidi's account, initially reluctant to break the contract and argued that Muhammad never broke any contract with them or exposed them to any shame, but decided to support the Meccans after Huyayy had promised to join the Qurayza in Medina if the besieging army would return to Mecca without having killed Muhammad.^[22] Ibn Kathir and al-Waqidi report that Huyayy tore into pieces the agreement between Ka'b and Muhammad.^[2][23]

Watt writes that Muhammad "became anxious about their conduct and sent some of the leading Muslims to talk to them" and that he considered "the result was disquieting."^[2] According to Ibn Ishaq, Muhammad ordered a man from the Ghatafan who had secretly converted to Islam to go to Muhammad's enemies and sow discord among them. The man went to the Banu Qurayza and advised them to join the hostilities against Muhammad only if the besiegers provide hostages from among their chiefs. When the representatives of the Quraysh and the Ghatafan came to the Qurayza, asking for support in the planned decisive battle with Muhammad, the Qurayza indeed demanded hostages, breaking down the negotiations.^[24] As a result, the Banu Qurayza did not take any action in support of the besieging army until Abu Sufyan's forces retreated.^[25]

[edit] Siege and massacre

On the day of the Meccans' withdrawal, Muhammad led his forces against the Banu Qurayza neighborhood. According to the Muslim tradition, he was visited by the angel Gabriel, who asked Muhammad if he had abandoned fighting. When Muhammad answered that he had, the angel urged to attack the Qurayza: "God commands you, Muhammad, to go to Banu Qurayza. I am about to go to them to shake their stronghold!" The Banu Qurayza retreated into their stronghold and endured the siege for 25 days. As the Banu Qurayza morale waned, Ka'b ibn Asad made a speech to them, suggesting three alternative ways out of their predicament: embrace Islam; kill their own children and women, then rush out for a "kamikaze" charge to either win or die; or make a surprise attack on Saturday (the Sabbath, when by mutual understanding no fighting would take place). None of these alternatives were accepted. Instead the Qurayza asked that Abu Lubaba ibn Abd al-Mundhir, an ally of the Aws, come to them for a council. When they asked him if they should surrender to Muhammad, Abu Lubaba answered affirmatively, but, as Ibn Ishaq puts it, Abu Lubaba "made a sign with his hand toward his throat, indicating that it would be slaughter".^[26]

The next morning, the Banu Qurayza unconditionally surrendered and the Muslims seized their stronghold and their weapons. Some among the tribe of Aws wanted to honor their old alliance with Qurayza, are said to asked Muhammad to treat the Qurayza leniently as he had previously treated the Qaynuqa for the sake of Abd-Allah ibn Ubayy (Arab custom required support of an ally, independent of the ally's conduct to a third party.^[27] ). Muhammad then suggested that one of the Aws would be an arbitrator, and when they agreed, he appointed Sa'd ibn Mua'dh, a leading man among Aws who was dying from a wound suffered during the siege of the Qurayza, to decide the fate of the Jewish tribe. Sa'd ibn Mua'dh pronounced that "the men should be killed, the property divided, and the women and children taken as captives". Muhammad approved the ruling, calling it similar to God's judgment.^[28]

According to Norman Stillman, Muhammad chose Sa'd ibn Mua'dh so as not to pronounce the judgment himself and avoid being accused of double standards given the precedents he had set with the Banu Qaynuqa and the Banu Nadir. Furthermore, Stillman infers from Abu Lubaba's gesture that Muhammad had decided the fate of the Qurayza even before their surrender.^[29] Sa'd dismissed the pleas of the Aws, according to William Montgomery Watt, because he put what he considered "his duty to God and the "Muslim community" before tribal allegiance.^[27]

Ibn Ishaq describes the killing of the Banu Qurayza men as follows:

It is also reported, that alongside all the men, one woman who had thrown a millstone from the battlements during the siege and killed one of the Muslim besiegers, was put to death.^[31]

Three boys of the clan of Hadl, who had been with Qurayza in the strongholds, slipped out before the surrender and converted to Islam. The son of one of them, Muhammad ibn Ka'b al-Qurazi, gained distinction as a scholar. One or two other men also escaped. The spoils of battle, including the enslaved women and children of the tribe, were divided up among Muhammad's followers, with Muhammad himself receiving a fifth of the value. As part of his share of the booty, Muhammad received one of the women, Rayhana, and took her as a concubine, though she is said to have later become a Muslim.^[2]

Later Muslim scholars justified the treatment of the Banu Qurayza with reference to the verses 8:55-58 of the Qur'an.^[32] The Muslim jurists argued that the Qurayza broke the pact with Muhammad by assisting the Meccans, and thus Muhammad was justified in repudiating his side of the pact and declaring war on the Qurayza^[33]

Modern Muslim scholars Javed Ahmad Ghamidi and Mahdi Puya claim that the judgement of Sa'd ibn Mua'dh was conducted according to laws of Torah.^[34][35] No contemporaneous source says explicitly that Sa'd based his judgment on the Torah. Moreover, the respective verses of the Torah make no mention of treason or breach of faith, and the Jewish law as it existed at the time and as it is still understood today applies these Torah verses only to the situation of the conquest of Canaan under Joshua, and not to any other period of history.^[36]

[edit] In literature

The massacre of the Banu Qurayza became the subject of Shaul Tchernichovsky's Hebrew poem Ha-aharon li-Venei Kuraita (The Last of the Banu Qurayza).^[5]

Wikisource has original text related to this article:

Banu Qurayza

[edit] See also

• Banu Nadir
• Banu Qaynuqa
• Safiyya bint Huyayy
• Criticism of Islam
• Criticism of Muhammad
• Jihad
• Muhammad as a general
• Rules of war in Islam

[edit] Notes

[edit] References

• Encyclopedia Judaica (CD-ROM Edition Version 1.0). Ed. Cecil Roth. Keter Publishing House, 1997. ISBN 965-07-0665-8
• Encyclopaedia of Islam. Ed. P. Bearman et al., Leiden: Brill, 1960-2005.
• Encyclopedia of the Qur'an. Ed. Jane Dammen McAuliffe et al., Leiden: Brill, 2001-2006, ISBN 9004147438
• Firestone, Reuven. Jihad: The Origin of Holy War in Islam. Oxford University Press, 1999. ISBN 0-19-512580-0
• Guillaume, A. The Life of Muhammad: A Translation of Ibn Ishaq's Sirat Rasul Allah. Oxford University Press, 1955. ISBN 0-1963-6033-1
• Heck, Gene W. (2003). ""Arabia Without Spices": An Alternate Hypothesis". Journal Of The American Oriental Society 123 (3): 568-567. 
• Maududi, Sayyid Abul Ala (1967). The Meaning of the Quran. Lahore: Islamic Publications Limited. 
• Peters, Francis E. ‘’Muhammad and the Origins of Islam’’. State University of New York Press, 1994. ISBN 0-7914-1875-8
• Serjeant, R. B. (1978). The "Sunnah Jami'ah, Pacts with the Yathrib Jews, and the "Tahrim" of Yathrib: Analysis and Translation of the Documents Comprised in the So-Called Constitution of Medina", in: Bulletin of the School of Oriental and African Studies, University of London 41 (1): 1-42.
• Stillman, Norman. The Jews of Arab Lands: A History and Source Book. Philadelphia: Jewish Publication Society of America, 1979. ISBN 0-8276-0198-0
• Watt, W. Montgomery. Muhammad, in: The Cambridge History of Islam.
• Watt, W. Montgomery. Muhammad, Prophet and Statesman, Oxford University Press.

[edit] Further reading

• Bat Ye'or. The Dhimmi: Jews and Christians under Islam (translated from the French by David Maisel, Paul Fenton, and David Littman. London: Associated University Presses, 1985.
• Bostom, Andrew G. 2005. The Legacy of Jihad: Islamic Holy War and the Fate of Non-Muslims. Prometheus Books, 2005.
• Hitti, Philip. History of the Arabs. 7th ed. New York: St. Martin's Press, 1961.
• Hodgson, Marshall G.S. The Venture of Islam, Vol. I. University of Chicago Press, 1974.
• Lecker, Michael. Jews and Arabs in Pre- And Early Islamic Arabia. Ashgate Publishing, 1999.
• Newby, Gordon Darnell. A History of the Jews of Arabia: From Ancient Times to Their Eclipse Under Islam (Studies in Comparative Religion). Univ of South Carolina Press, 1988.

[edit] External links

• PBS site on the Jews of Medina
• The Bani Quraytha Jews - Traitors or Betrayed?
• What Happened to the Jews of Medina
• Muhammad, the Qurayza Massacre, and PBS by Andrew G. Bostom
• The Expulsion of Banu al-Qurayzah - excerpt from Akram Diya al Umari, Madinan Society At the Time of the Prophet, International Islamic Publishing House & IIIT, 1991.
• Ar-Raheeq Al-Makhtum: Memoirs of the Noble Prophet, by Saif al-Rahman Mubarakpuri, Darussalam Publications: Madina 2002. (chapters: Al-Ahzab (the Confederates) Invasion, Invading Banu Quraiza
• Did Prophet Muhammad ordered 900 Jews killed? on the site of jews-for-allah.org.
• Did Muhammad betray the Banu Quraiza?