The Massacre of the Banu Qurayzah - Revision history

Lightyears: /* Accounts in Hadiths */

2026-03-20T22:13:47Z

Accounts in Hadiths

← Older revision		Revision as of 22:13, 20 March 2026
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	{{Quote\|{{Bukhari\|\|\|4028\|darussalam}}, See Also: {{Muslim\|\|1766a\|reference}}\|Narrated Abd-Allah ibn Umar: Banu Nadir and Banu Qurayza fought (against the Prophet violating their peace treaty), so the Prophet exiled Bani An-Nadir and allowed Bani Quraiza to remain at their places (in Medina) taking nothing from them till they fought against the Prophet again). He then killed their men and distributed their women, children and property among the Muslims, but some of them came to the Prophet and he granted them safety, and they embraced Islam. He exiled all the Jews from Medina. They were the Jews of Banu Qaynuqa, the tribe of Abdullah bin Salam and the Jews of Bani Haritha and all the other Jews of Medina. }}		{{Quote\|{{Bukhari\|\|\|4028\|darussalam}}, See Also: {{Muslim\|\|1766a\|reference}}\|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. }}

	A hadith in Sunan ~~Abi Dawud tells us~~ that signs of puberty determined whether or not a male youth would be spared. This narration from the same survivor is also reported in Ibn Ishaq as mentioned at the end of the Sira section above, though the translation there has the word "adult" instead of "had ~~begun to grow hair~~":{{Quote\| {{Abu Dawud\|\|4404\|darussalam}}\| ~~Narrated~~ Atiyyah al-~~Qurazi~~:		A hadith graded sahih in Sunan Ibn Majah reports that signs of puberty determined whether or not a male youth would be spared. This narration from the same survivor is also reported in Ibn Ishaq as mentioned at the end of the Sira section above, though the translation there has the word "adult" instead of "whose pubic hair had grown":{{Quote\| {{Ibn Majah\|\|3\|20\|2541}} (also {{Abu Dawud\|\|4404\|darussalam}})\|It was narrated that 'Abdul-Malik bin `Umair said:
			“I heard 'Atiyyah Al-Quradhi say: 'We were presented to the Messenger of Allah (ﷺ) on the Day of Quraidhah. Those whose pubic hair had grown were killed, and those whose pubic hair had not yet grown were let go. I was one of those whose pubic hair had not yet grown, so I was let go.”}}
	~~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~~.}}

	==Tafsir commentary==		==Tafsir commentary==

Lightyears at 23:40, 4 December 2025

2025-12-04T23:40:29Z

Lightyears: Automated script replacing USC-MSA hadith numbering system for Bukhari, Muslim, and Abu Dawud

2025-11-15T00:56:07Z

Automated script replacing USC-MSA hadith numbering system for Bukhari, Muslim, and Abu Dawud

← Older revision		Revision as of 00:56, 15 November 2025
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	==Accounts in Hadiths==		==Accounts in Hadiths==
	Hadiths collected by al-Bukhari include many of the elements which feature in the sira literature. This includes a narration that the angels commanded Muhammad to take the war 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.}}		Hadiths collected by al-Bukhari include many of the elements which feature in the sira literature. This includes a narration that the angels commanded Muhammad to take the war to the Banu Qurayza:{{Quote\| {{Bukhari\|\|\|2813\|darussalam}}\| 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, the following narration has the account of Sa'd condemning 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)."}}		Similiarly, the following narration has the account of Sa'd condemning them to their fate:{{Quote\| {{Bukhari\|\|\|3804\|darussalam}}\| 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, another hadith narrates, like in the sira accounts, that after Sa'd was called upon to provide a fair judgement to the Banu Qurayza as a former ally, he succumbed to mortal 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."}}		Incidentally, another hadith narrates, like in the sira accounts, that after Sa'd was called upon to provide a fair judgement to the Banu Qurayza as a former ally, he succumbed to mortal wounds suffered during the battle of the trench, wishing for death to the infidels:{{Quote\| {{Bukhari\|\|\|4122\|darussalam}}\| 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 has this narration on the fate of the Banu Qurayza, carried out in accordance with Sa'd's judgement:		Bukhari also has this narration on 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. }}		{{Quote\|{{Bukhari\|\|\|4028\|darussalam}}, See Also: {{Muslim\|\|1766a\|reference}}\|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. }}

	A hadith in Sunan Abi Dawud tells us that signs of puberty determined whether or not a male youth would be spared. This narration from the same survivor is also reported in Ibn Ishaq as mentioned at the end of the Sira section above, though the translation there has the word "adult" instead of "had begun to grow hair":{{Quote\| {{~~Abudawud~~\|38\|~~4390~~}}\| Narrated Atiyyah al-Qurazi:		A hadith in Sunan Abi Dawud tells us that signs of puberty determined whether or not a male youth would be spared. This narration from the same survivor is also reported in Ibn Ishaq as mentioned at the end of the Sira section above, though the translation there has the word "adult" instead of "had begun to grow hair":{{Quote\| {{Abu Dawud\|\|4404\|darussalam}}\| 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.}}		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.}}
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	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 ({{Quran\|50\|60}}).		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 ({{Quran\|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 is also inconsistent with the reports, 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 prevented them from allowing themselves to be saved by conversion to Islam. In this way the sirah portrays their Jewish religion as leading to the pitilessness way with which Muhammad dealt with them, which in addition to the apes insult, critics may argue goes against Qadhi's point that the prophet acted without malice or religious animus according to the sources we have. Bukhari also collected a hadith 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"}}		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 is also inconsistent with the reports, 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 prevented them from allowing themselves to be saved by conversion to Islam. In this way the sirah portrays their Jewish religion as leading to the pitilessness way with which Muhammad dealt with them, which in addition to the apes insult, critics may argue goes against Qadhi's point that the prophet acted without malice or religious animus according to the sources we have. Bukhari also collected a hadith 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\|\|\|4123\|darussalam}}\|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"}}

	==Academic views on historicity==		==Academic views on historicity==

Lightyears: Expanded to include verses thought to refer to the incident and the recently discovered Maghazi of Musa b. Uqba. Also added wider range of academic views (the page had been criticised for being too narrow in that respect).

2025-10-02T00:07:19Z

Expanded to include verses thought to refer to the incident and the recently discovered Maghazi of Musa b. Uqba. Also added wider range of academic views (the page had been criticised for being too narrow in that respect).

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Asmith at 04:16, 5 June 2025

2025-06-05T04:16:51Z

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	\|keywords={{{keywords\|}}}		\|keywords={{{keywords\|}}}
	\|description={{{description\|}}}		\|description={{{description\|}}}
	\|image=~~Content Shaheed Shahid MuslimSG~~.jpg		\|image=Banu_qurayza_massacre.jpg
	}}		}}
	{{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 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.		{{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 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.

Asmith at 04:15, 5 June 2025

2025-06-05T04:15:54Z

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	{{QualityScore\|Lead=4\|Structure=4\|Content=4\|Language=4\|References=4}}[[File:Banu qurayza massacre.jpg\|175px\|right\|thumb\|Detail from miniature painting: ''The Prophet, Ali, and the Companions at the Massacre of the Prisoners of the Jewish Tribe of Beni Qurayza'', illustration of a 19th century text by Muhammad Rafi Bazil.]]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 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.		{{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 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.

Asmith at 01:45, 17 May 2025

2025-05-17T01:45:43Z

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Exmoose at 04:40, 13 May 2025

2025-05-13T04:40:28Z

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Exmoose: Seo test

2025-05-13T04:34:17Z

Seo test

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	==Background==		==Background==

AdrianE: I changed the parts where it said that Sa'd based his verdict on the Torah because this is not supported by primary sources. (Hadith, early siras)

2024-04-22T21:55:02Z

I changed the parts where it said that Sa'd based his verdict on the Torah because this is not supported by primary sources. (Hadith, early siras)

Show changes

← Older revision		Revision as of 23:40, 4 December 2025
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	==Earliest accounts==		==Earliest accounts==
	===Surah al-Ahzab (The Confederates)===		===Surah al-Ahzab (The Confederates)===
	The most well known version of these events is recorded in the [[Sirat_Rasul_Allah\|Sira of Ibn ʾIsḥāq]] (d. 769 CE).<ref>Ibn Ishaq (rescension of his work by Ibn Hisham), Alfred Guillaume (translator), ''The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh Oxford University Press'', 2005, pp. 453, 458-9, 461-69, 479-81</ref> However, there is a brief description in the Quran itself according to the great majority of Islamic scholars, which is also the view of academic historians who believe there is at least some historicity to the story.		The most well known version of these events is recorded in the [[Sirat_Rasul_Allah\|Sira of Ibn ʾIsḥāq]] (d. 769 CE).<ref>Ibn Ishaq (rescension of his work by Ibn Hisham), Alfred Guillaume (translator), ''The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh Oxford University Press'', 2005, pp. 453, 458-9, 461-69, 479-81</ref> However, there is a brief description in the Quran itself according to the great majority of Islamic scholars, which is also the view of those academic historians who believe there is at least some historicity to the story.

	{{Quran-range\|33\|9\|25}} recalls an attempted attack by the confederates on Medina (i.e. Yathrib, mentioned in verse 13). The next two verses (26-27) state that Jewish or Christian supporters of the failed offensive were brought down from their fortresses, then one group were killed and another taken captive:		{{Quran-range\|33\|9\|25}} recalls an attempted attack by the confederates on Medina (i.e. Yathrib, mentioned in verse 13). The next two verses (26-27) state that Jewish or Christian supporters of the failed offensive were brought down from their fortresses, then one group were killed and another taken captive:
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	Ibn Ishaq records that the two sides pitched their camps either side of the trench. The leader of the Banu al-Nadir, Huyayy bin Akhtab An-Nadri, then went to the Banu Qurayza to ask them to abandon their agreement with Muhammad. According to Ibn Ishaq, initially the leader of the Banu Qurayzah, Ka'b bin Asad al-Qurayzi, refused to abandon his commitment to Muhammad, but after much wheedling from Huyayy agreed to do so.<ref>Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad, p. 453</ref> An additional detail in Mūsā ibn ʿUqba's account is that this had been a vow not to deceive Muhammad nor aid his enemies against him, and to assist him against anyone who attacked Yathrib (Medina). In this version they also promise to join the fight against him so long as hostages are provided by the confederates to guarantee they will both commit to the fight come what may. This is agreed by the Quraysh and so the Banu Qurayza declare war on Muhammad.<ref>Mūsā ibn ʿUqba, Kitāb al-Maghāzī translated by Imam Ghazali Publishing, pp. 105</ref>		Ibn Ishaq records that the two sides pitched their camps either side of the trench. The leader of the Banu al-Nadir, Huyayy bin Akhtab An-Nadri, then went to the Banu Qurayza to ask them to abandon their agreement with Muhammad. According to Ibn Ishaq, initially the leader of the Banu Qurayzah, Ka'b bin Asad al-Qurayzi, refused to abandon his commitment to Muhammad, but after much wheedling from Huyayy agreed to do so.<ref>Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad, p. 453</ref> An additional detail in Mūsā ibn ʿUqba's account is that this had been a vow not to deceive Muhammad nor aid his enemies against him, and to assist him against anyone who attacked Yathrib (Medina). In this version they also promise to join the fight against him so long as hostages are provided by the confederates to guarantee they will both commit to the fight come what may. This is agreed by the Quraysh and so the Banu Qurayza declare war on Muhammad.<ref>Mūsā ibn ʿUqba, Kitāb al-Maghāzī translated by Imam Ghazali Publishing, pp. 105</ref>

	Ibn Ishaq reports that Muhammad sent some men to the Banu Qurayza to find out whether they had really abandoned their agreement, which they confirmed and insults were exchanged. A siege with little action besides the shooting of arrows then ensued for around 20 days.<ref>Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad, pp. 453-4</ref> In Mūsā ibn ʿUqba's version, it is after this siege period that Muhammad first sent his men to the Banu Qurayza, who explain their refusal to renew their alliance with him due to the way their kin, the Banu al-Nadir, had been treated.<ref>Mūsā ibn ʿUqba, Kitāb al-Maghāzī translated by Imam Ghazali Publishing, pp. 106-7</ref>		Ibn Ishaq reports that Muhammad sent some men to the Banu Qurayza to find out whether they had really abandoned their agreement, which they confirmed and insults were exchanged. A siege by the confederates against Medina with little action besides the shooting of arrows then ensued for around 20 days.<ref>Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad, pp. 453-4</ref> In Mūsā ibn ʿUqba's version, it is after this siege period that Muhammad first sent his men to the Banu Qurayza, who explain their refusal to renew their alliance with him due to the way their kin, the Banu al-Nadir, had been treated.<ref>Mūsā ibn ʿUqba, Kitāb al-Maghāzī translated by Imam Ghazali Publishing, pp. 106-7</ref>

	Ibn Ishaq offers as evidence of the Banu Qurayza’s perfidy a story with isnad chain from Yaḥyā b. ʿAbbād b. ʿAbd Allāh b. al-Zubayr that a Muslim woman, Ṣafīyya bint ʿAbd al-Muṭṭalib, saw a Jew walking around their fort. She feared that he was scouting for weaknesses as the Banu Qurayza had gone to war and cut the fort's communications with Muhammad. 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>Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad, p. 458</ref>		Ibn Ishaq offers as evidence of the Banu Qurayza’s perfidy a story with isnad chain from Yaḥyā b. ʿAbbād b. ʿAbd Allāh b. al-Zubayr that a Muslim woman, Ṣafīyya bint ʿAbd al-Muṭṭalib, saw a Jew walking around their fort. She feared that he was scouting for weaknesses as the Banu Qurayza had gone to war and cut the fort's communications with Muhammad. 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>Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad, p. 458</ref>
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	The sequence of events that Ibn Ishaq goes on to describe differs considerably from Musa's narrative. While Muhammad and his men continued to endure the siege, Nuʿaym ibn Masʿūd, a member of the Ghatafan who had secretly become Muslim, came to Muhammad, who sends him to sow distrust among the enemy, "for war is deceit". In Ibn Ishaq's version, it is now that the confederate hostages idea is first raised, as a suggestion by Nuʿaym to the Banu Qurayza, which they embrace as a prerequisite to joining the fight against Muhammad (this contradicts the scout story in which they are already active).<ref>Ibid. pp. 458-9</ref> In Mūsā ibn ʿUqba's account, as mentioned above, this had been the Banu Qurayza's own proposal before the siege got underway.		The sequence of events that Ibn Ishaq goes on to describe differs considerably from Musa's narrative. While Muhammad and his men continued to endure the siege, Nuʿaym ibn Masʿūd, a member of the Ghatafan who had secretly become Muslim, came to Muhammad, who sends him to sow distrust among the enemy, "for war is deceit". In Ibn Ishaq's version, it is now that the confederate hostages idea is first raised, as a suggestion by Nuʿaym to the Banu Qurayza, which they embrace as a prerequisite to joining the fight against Muhammad (this contradicts the scout story in which they are already active).<ref>Ibid. pp. 458-9</ref> In Mūsā ibn ʿUqba's account, as mentioned above, this had been the Banu Qurayza's own proposal before the siege got underway.

	Ibn Ishaq reports that Nuʿaym then (or as his sole act in the version reported by Musa, having reported to Muhammad what he had learned of Banu Qurayza's offer) tricked the Quraysh leader Abu Sufyan that the Banu Qurayza had switched sides again and would request hostages only in order to betray them. According to Ibn Ishaq this led Abu Sufyan to ~~sent~~ a message to the Banu Qurayza, who do indeed make the request as a condition of joining the fight. Thus Nuʿaym's trickery of them both plays out perfectly.		Ibn Ishaq reports that Nuʿaym then (or as his sole act in the version reported by Musa, having reported to Muhammad what he had learned of Banu Qurayza's offer) tricked the Quraysh leader Abu Sufyan that the Banu Qurayza had switched sides again and would request hostages only in order to betray them. According to Ibn Ishaq this led Abu Sufyan to send a message to the Banu Qurayza, who do indeed make the request as a condition of joining the fight. Thus Nuʿaym's trickery of them both plays out perfectly.

	Mūsā ibn ʿUqba had placed Abu Sufyan's message and the reply in an earlier context, following the initial siege period, and with another, more important difference. He reports from al-Zuhri that the Banu Qurayza make this offer on their own initiative after the same message to them from Abu Sufyan, and that the offer is only that they would not hold him back so long as hostages are provided, i.e. they do not offer to actively join the fight.<ref>Mūsā ibn Uqba, Kitāb al-Maghāzī translated by Imam Ghazali Publishing, p. 108</ref>		Mūsā ibn ʿUqba had placed Abu Sufyan's message and the reply in an earlier context, following the initial siege period, and with another, more important difference. He reports from al-Zuhri that the Banu Qurayza make this offer on their own initiative after the same message to them from Abu Sufyan, and that the offer is only that they would not hold him back so long as hostages are provided, i.e. they do not offer to actively join the fight.<ref>Mūsā ibn Uqba, Kitāb al-Maghāzī translated by Imam Ghazali Publishing, p. 108</ref>
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	===The decision on their fate===		===The decision on their fate===
	Ibn Ishaq reports that 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. In Musa b. Uqbah's version, it is the Banu Qurayza themselves who choose Sa'd to determine their fate.<ref>Mūsā ibn Uqba, Kitāb al-Maghāzī translated by Imam Ghazali Publishing, p. 114</ref>. 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, their property divided, while the women and children should be taken as captives.		Ibn Ishaq reports that 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 shortly after the slaughter of the Banu Qurayza. In Musa b. Uqbah's version, it is the Banu Qurayza themselves who choose Sa'd to determine their fate.<ref>Mūsā ibn Uqba, Kitāb al-Maghāzī translated by Imam Ghazali Publishing, p. 114</ref>. 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, their property divided, while the women and children should be taken as captives.

	Some authors assert that Sa'd bin Mu‘adh justified this decision as being from the Torah of the Jews itself. Some of them point to Deuteronomy 20:12-14 which reads as follows:{{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		Some authors assert that Sa'd bin Mu‘adh justified this decision as being from the Torah of the Jews itself. Some of them point to Deuteronomy 20:12-14 which reads as follows:{{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
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	==Tafsir commentary==		==Tafsir commentary==
	The famed [[tafsir\|mufassir]] [[Ibn Kathir]] in his commentary on sura 33 Al-Ahzab الأحزاب "The Confederates" draws on pertinent details from the narrative, particularly the anti-Jewish elements. Like other commentators, he 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:		The famed [[tafsir\|mufassir]] Ibn Kathir in his commentary on sura 33 Al-Ahzab الأحزاب "The Confederates" draws on pertinent details from the narrative, particularly the anti-Jewish elements. Like other commentators, he 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		{{Quote\|Tafsir of Ibn Kathir Qur'an Surah 33