The Battle of the Trench and the Tribe of Qurayza Story

The Battle of the Trench and the Tribe of Qurayza Story
By Who Muhammad Is Team
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Arabic Instinct and Muhammad's Caution

After the Muslims' expulsion of Banu Nadir from Medina, following the Battle of Badr and the Ghazwats of Ghatfan and Dumah al-Jandal, it was time for them to find some peace in their lives within the city. They began to organize their livelihoods, even though much of the spoils from these campaigns had diverted them from agriculture and trade. The Prophet Muhammad, however, remained vigilant, wary of the enemy's treachery. He kept a constant watch over the Arab tribes, gathering news from across the Arabian Peninsula to stay prepared and informed about potential threats to the Muslims.

It is easy to understand the necessity of caution and vigilance, given the betrayals the Muslims had experienced from both Quraysh and non-Quraysh forces. During that time, all of Arabia was divided into a patchwork of independent republics, each adhering to tribal customs and traditions unfamiliar to organized nations. Muhammad was exceedingly cautious, as an Arab himself, of the Arab instinct for revenge.

Quraysh, along with the Jewish tribes of Banu Qaynuqa, Banu Nadir, the Arab tribes of Ghatfan, Hudhayl, and the neighboring tribes of the Levant, all kept an eye on Muhammad and his companions, eagerly waiting for an opportunity to exact revenge from this man who had split the Arabs in their religion. Muhammad had left Mecca as a powerless migrant, relying solely on his unwavering faith. However, within five years, he had gained the strength and influence that made him feared by the Arabian cities and their tribes, turning him into one of the most formidable leaders of the Arab world.

The Jews' Intense Hostility

The Jews were indeed among Muhammad's most vehement adversaries due to his teachings and the trajectory of his mission. They had a greater appreciation for the consequences of his success. In the Arabian Peninsula, they were proponents of monotheism, competing with Christians for influence and hoping to surpass them and gain dominance. They may have been correct in their assessment that Semitic sensibilities were inclined toward monotheism, whereas the Christian doctrine of the Trinity was less accessible to their protective mindset.

Muhammad, hailing from the heart of Arab and Semitic culture, called for monotheism with powerful and penetrating words that resonated with the depths of the soul, elevating humans beyond themselves. As he gained strength, he expelled the Banu Qaynuqa from the city and subsequently removed the Banu Nadir from their homes. Would the Jews leave him to his own devices, redirecting their attention to the Levant and their original homeland, Jerusalem, in the land of return? Or would they attempt to incite the Arab tribes against him in their quest for vengeance?

The Jews' Messages to the Quraysh

The idea of inciting the Arab tribes against the Prophet Muhammad had taken root among the leaders of Banu Nadir. As part of their plan, a group of them, including Hayy ibn Akhtab, Salam ibn Abi al-Huqaiq, and Kanana ibn Abi al-Huqaiq, along with some members of the Hudhayl ibn Qais and Abu 'Ammar tribes, set out for Mecca to approach the Quraysh. They asked the Quraysh about their people, and Hayy responded, "I left them between Khaybar and Medina, wavering. If you approach them, they will join you against Muhammad." When asked about the Qurayzah tribe, he replied, "They have remained in Medina, deceiving Muhammad. If you approach them, they will incline toward you."

The Quraysh deliberated whether to move forward or hold back. After all, their only point of contention with Muhammad was his call to monotheism. Was it not possible that, as his influence continued to grow, his message was indeed the correct one? The Quraysh turned to the Jews, saying, "O Jews, you are the people of the first Book and possess knowledge about what we and Muhammad disagree on. Which is better: our religion or his?"

The Jews responded, "Your religion is better than his, and you are more deserving of the truth than he is." This incident is alluded to in the Quranic verse: "Have you not seen those who were given a portion of the Scripture, who believe in superstition and false objects of worship and say about the disbelievers, 'These are better guided than the believers as to the way'? Those are the ones whom Allah has cursed, and he whom Allah curses - never will you find for him a helper." (Quran, Surah An-Nisa, 51-52)

Dr. Israel Wolfenson, in his book "The History of Jews in the Arab Lands," states: "It was the duty of these Jews not to engage in such a heinous mistake and not to declare before the leaders of the Quraysh that idol worship was better than Islamic monotheism, even if it led to the rejection of their demands. This is because the Children of Israel, who carried the banner of monotheism for centuries among pagan nations in the name of their ancient forefathers, had suffered countless massacres and persecutions due to their belief in one God in various historical eras. It was their duty to sacrifice their lives and all their cherished possessions to betray the polytheists. Moreover, by resorting to idol worshippers, they were essentially fighting against themselves and contradicting the teachings of the Torah, which urged them to stay away from idol worshippers and adopt a hostile stance towards them".

The Jews Incite the Rest of the Arabs

Hayy ibn Akhtab and the Jews with him did not stop at expressing their preference for idol worship over the monotheism preached by Muhammad to the Quraysh. Instead, they actively worked to mobilize others to fight against him and planned to do so a few months later. These Jews, in alliance with various Arab tribes, including Ghatfan from the Qais 'Aylan, Banu Murrah, Banu Fazarah, Ashja', Sulaym, Banu Sa'd, and Asad, each of whom had a grievance against the Muslims, continued to incite these tribes to seek revenge.

They reminded them of Quraysh's commitment to support them in their war against Muhammad, praising their idol worship and assuring them of certain victories. The coalition assembled to confront Muhammad and his companions consisted of the following:

  • Quraysh, led by Abu Sufyan, had four thousand foot soldiers, three hundred horsemen, and five hundred mounted camels. The flag was held by Uthman ibn Talha, whose father had been killed while bearing Quraysh's standard in the Battle of Uhud.
  • Banu Fazarah, led by 'Uyaynah ibn Hisn ibn Hudhayl, with a substantial number of warriors and a thousand camels.
  • Ashja', with four hundred fighters, led by Harith ibn 'Awf al-Murri.
  • Banu Murrah, led by Maysarah ibn Masruq al-Murri, who had four hundred warriors.
  • Asad, with four hundred fighters, led by al-Harith ibn 'Awf al-Murri.
  • Banu Sulaym, who came from the area of Bi'r Ma'unah, totaled seven hundred men.

When these factions gathered, the combined force numbered approximately ten thousand or more men. They set out under the leadership of Abu Sufyan with the clear intention of marching toward Medina. During this campaign, the leadership rotated among the various tribes on a daily basis.

The Muslims' Alarm and the Digging of the Trench around the City

News of this Confederate force alarmed Muhammad and the Muslims in Medina. All the Arab tribes had united their efforts to crush them and eradicate their presence. They were confronted with a coalition unlike any they had faced in the past. While the Quraysh had previously prevailed over them at the Battle of Uhud when they left Medina, this time, they were facing a much larger force in terms of numbers, weapons, and supplies.

The only recourse was to fortify Yathrib (Medina), as suggested by Salman al-Farisi, who possessed knowledge of warfare techniques unknown to the Arabs. The Muslims quickly acted upon his advice and began digging the trench. Prophet Muhammad himself actively participated in the digging, using his own hands to raise the earth and encourage the Muslims with unwavering determination.

Muslims utilized various digging tools, including spades, pickaxes, and shovels, many of which were provided by the Jewish tribes who remained loyal to their alliance. The trench was completed in six days through continuous labor and effort. Meanwhile, they fortified the walls of the houses facing the enemy, situated about a mile from the trench. The homes behind the trench were evacuated, and women and children were moved into the fortified houses. Stones were placed alongside the trench, ready to be used as weapons when needed.

As the Quraysh and their allies approached, they were surprised by the trench and baffled by this unfamiliar form of defense. Their frustration grew as they realized they could not cross the trench. The unfavorable winter weather, characterized by freezing temperatures, strong winds, and the constant threat of rain, further added to their misery.

Given the option to seek refuge in their homes in Mecca or the safety of Ghatafan in Najd, the Quraysh and Ghatafan tribes opted for the latter. They had initially anticipated a swift and easy victory, like the one at Badr, followed by a triumphant return home with the spoils of war. However, the situation had taken an unexpected turn. Now, they were confronted with a seemingly insurmountable trench, a determined Muslim army led by Muhammad, and the uncertain hardships of winter in an unfamiliar territory.

Muhammad, along with around three thousand Muslims, positioned himself on a hill called Sal', with the trench between them and their enemies. Muhammad's red tent was set up there, serving as the center of command. The Quraysh and their allies, recognizing that crossing the trench would be nearly impossible, decided to engage in a prolonged standoff with the Muslims, exchanging verbal taunts and projectiles across the trench for several days.

Abu Sufyan and those with him realized that they were effectively trapped outside Yathrib, separated by the trench and facing harsh winter conditions. The Quraysh and Ghatafan tribes were now in a predicament, as they had not anticipated such a formidable defense. They faced the prospect of having to endure several months of winter with no certain victory in sight.

The desire for revenge against Muhammad for past defeats, such as the Battle of Badr, remained unfulfilled, and the expected gains from this expedition were in jeopardy. The Jews, particularly Hayy ibn Akhtab, who had rallied the Arab tribes to form this coalition, had their own grievances against Muhammad and were eager to avenge their previous losses. Thus, the situation was complicated, and the outcome remained uncertain.

Despite these challenges, the Muslims had successfully fortified their position and thwarted the initial advance of the Quraysh and their allies. The Battle of the Trench had entered a critical phase, and the fate of Medina hung in the balance.

Huyayy's Fear of the Withdrawal of the Confederates

Huyayy ibn Akhtab was acutely aware of the dire situation at hand and feared the consequences of failure. He saw no way out except to take a desperate gamble, even if it meant playing his last card. So, he secretly sent a message to the confederate tribes, claiming that the Banu Qurayza had violated their agreement to remain neutral and were joining forces with the Messenger Muhammad and the Muslims. He argued that if the Banu Qurayza indeed broke their alliance, it would cut off Muhammad's support from one side, opening a path for the confederates to enter Yathrib from the other.

This deceptive message, spread by Huyayy, alarmed the Quraysh and Ghatafan tribes. They quickly believed the ruse and saw it as an opportunity. Huyayy himself went to see Ka'b ibn Asad, the leader of the Banu Qurayza, hoping to convince him to break his pact with Muhammad. However, Ka'b had already secured his fortress by closing its gates as soon as he heard of Huyayy's approach, anticipating treachery. He understood that the Qurayza's betrayal of Muhammad and their alliance with his enemies could serve them well in the future if the Muslims were defeated. Still, Ka'b remained committed to his oath and wary of the consequences of breaking it.

When Huyayy reached Ka'b's fortress, he said to him, "O Ka'b! I come to you with the full power of time and the vastness of the sea. I come to you with the leaders and nobles of Quraysh and Ghatafan, and they have pledged not to leave until we root out Muhammad and those with him." Ka'b hesitated and reminded Huyayy of Muhammad's faithfulness and trustworthiness in upholding their previous agreement. He feared the treacherous path that Huyayy was proposing.

However, Huyayy persisted and continued to emphasize the potential consequences of Muhammad's victory and the strength of the Confederate tribes. He argued that only the trench had prevented the coalition from swiftly defeating the Muslims, and that if the confederates retreated without harming Muhammad, he would become even more powerful and a greater threat. Huyayy painted a picture of the Confederates' military might and numbers, suggesting that they could easily overwhelm the Muslims if they were united. He also pointed out that the trench alone was not an insurmountable obstacle.

Despite Ka'b's initial reluctance and his appreciation of Muhammad's integrity, Huyayy continued to remind him of the grievances the Jews had suffered at Muhammad's hands and the impending danger they faced if the Confederates did not succeed in their mission. Ka'b, deeply conflicted, eventually succumbed to Huyayy's persuasion, broke his pact with Muhammad and the Muslims, and abandoned his neutrality.

Huyayy's manipulation of the situation led Ka'b to forsake his agreement with Muhammad and enter into an alliance against him. This decision marked a significant turning point in the events surrounding the Battle of the Trench, and it would have a profound impact on the fate of Yathrib (Medina) and its inhabitants.

Muhammad's Messengers to Quraizah

When news of Quraizah's alliance with the confederates reached Muhammad and his companions, they were shaken and feared the consequences. Muhammad sent Sa'ad ibn Mu'adh, the leader of the Aus tribe, along with Sa'ad ibn Ubada, the leader of the Khazraj tribe, and with them was Abdullah ibn Rawaha ibn Jabir, to ascertain the truth of the matter. They were instructed to confirm this information upon their return so as not to create confusion among the people.

When these messengers arrived at Quraizah, they presented the worst version of events they had heard about them. However, when they attempted to persuade Quraizah to honor their alliance, Ka'ab intervened and requested that they return their Jewish brethren, the Banu al-Nadir, to their homes. Sa'ad ibn Mu'adh, who was an ally of Quraizah, wanted to convince them out of fear that what had happened to Banu al-Nadir might also befall Quraizah. Therefore, the Jews of Quraizah declared, "Who is the Messenger of Allah? We have no covenant or contract with him," and the two groups almost quarreled.

Muhammad's messengers returned with this report, and the situation became even more dire. The people of Medina saw that the path to Quraizah was now open, and they had joined the Confederates. They entered upon Quraizah and were annihilated in a battle called the Battle of Banu Qurayza. This was not mere imagination or illusion; they witnessed Quraizah severing ties and support from them, and they saw Quraish and Ghatafan preparing for battle.

Quraizah had given the confederates a ten-day ultimatum during which they would prepare their forces to fight the Muslim factions with all their might. And that's exactly what they did. They formed three battalions for combat: Ibn al-Awra al-Sulami's battalion came from the upper side, A'aynah ibn Hisn's battalion came from the side, and Abu Sufyan set up his battalion in front of the trench. It was in this situation that the following verses were revealed:

"When they came upon you from above you and from below you, and when the eyes shifted in fear, and the hearts reached the throats while you assumed [bad] thoughts about Allah. There, the believers were tested and shaken with severe shaking. And [remember] when the hypocrites and those in whose hearts is disease said, 'Allah and His Messenger did not promise us except delusion.' And when a faction of them said, 'O people of Yathrib, there is no stability for you [here], so return [home].' And a party of them asked permission of the Prophet, saying, 'Indeed, our houses are unprotected,' while they were not exposed. They did not intend except to flee." (Quran 33:10-13)

The People of Yathrib Panic

The people of Yathrib (Medina) experienced great fear and panic when they were faced with the approaching threat from the Confederates. They had reached a state of extreme anxiety, and their hearts were filled with dread. Some among them lamented that Muhammad had promised them vast treasures similar to those of the emperors, yet now, they could not even guarantee their safety when going to relieve themselves. For those whose eyes had shifted in fear, the verse refers to the visual disturbances caused by intense anxiety and dread. As for those whose hearts reached their throats, it symbolizes the extreme fear they were experiencing.

The situation was indeed dire as the Confederates had surrounded the city. They had formed a siege that put immense pressure on the Muslims. The Muslim factions were trapped within the city with little hope of outside assistance. It appeared that the impending battle against the Confederates was inevitable and unavoidable, leading to great apprehension and despair among the believers.

The verse also highlights the reaction of the hypocrites and those with diseased hearts among the Muslims. They expressed doubt and questioned the promises made by Allah and His Messenger. They were essentially undermining the faith and determination of the believers.

A faction among these doubters suggested to the people of Yathrib (Medina) that there was no stability left for them in the city, and they should return to their homes. This suggestion was driven by their fear and lack of faith.

However, it's important to note that these doubters were exaggerating the fear and despair in order to demoralize the Muslims. The city was not completely unprotected, as they claimed, but their intention was to incite panic and weaken the resolve of the believers.

The verse serves as a reminder of the challenging circumstances the early Muslims faced during the Battle of the Trench and the importance of unwavering faith and trust in Allah, even in the face of great adversity.

The Storm Uproots the Confederates' Tents

As night fell, a severe windstorm struck, accompanied by heavy rainfall, thunder, and lightning. The storm was so intense that it uprooted the tents of the confederates, scattering their pots and causing terror to grip their hearts. They began to fear that the Muslims might take advantage of the chaos and launch an attack on them.

At this moment, Talha ibn Khuwaylid stood up and shouted, "Muhammad has started you with bad omens, seek safety, seek safety!" Abu Sufyan also addressed the Quraysh, saying, "O Quraysh, by Allah, you have not spent the night in a safe place. The Karra' and Khazraj tribes have betrayed us, and we have encountered from the Banu Qurayza what we dislike. We have also faced this fierce storm. They have abandoned us, so I am leaving as well."

The people of Quraysh hastily gathered whatever belongings they could carry and set out. The windstorm continued to buffet them, and they fled with Ghatfan and the other Confederates close behind. Morning came, and Prophet Muhammad and the Muslims found no sign of anyone from the Confederates.

The Muslims returned to their homes in Medina, raising their hands in gratitude to Allah for relieving them from this ordeal and sparing them from battle.

Gathering of Banu Qurayza

After the departure of the Confederates, Muhammad contemplated his next move. Allah had relieved him of the immediate threat posed by the Confederates, but he knew that the Jewish tribe of Banu Qurayza could still be a potential threat in the future. They had the ability to regroup and select a time other than the harsh winter when Muhammad and his followers had successfully repelled the enemy.

Had Banu Qurayza not been weakened by internal divisions during the Confederates' siege, they might have seized the opportunity to attack the Muslims and join forces against them. Muhammad was aware that leaving Banu Qurayza unchecked could be dangerous.

Muhammad then appointed a caller to announce to the people: "Whoever is obedient and hears my call should not perform the Asr prayer except at Banu Qurayza's place," while Ali went forward with his standard toward Banu Qurayza's fortress.

Banu Qurayza's Surrender

The Muslim forces laid siege to Banu Qurayza's fortress for twenty-five days. During this time, there were sporadic exchanges of arrows and stones, but Banu Qurayza did not dare to venture out of their fortifications.

As the days passed, Banu Qurayza realized that their fortifications could not save them from the inevitable defeat. They also knew that they would be in the hands of the Muslims sooner or later. In a desperate bid for negotiation, they sent a message to Muhammad, requesting that Abu Lubaba, an ally of theirs from the Aws tribe, be sent to advise them on what to do.

When Abu Lubaba arrived, the men of Banu Qurayza approached him, and the women and children burst into tears. Abu Lubaba was deeply moved. They asked him whether they should accept Muhammad's judgment. Abu Lubaba responded affirmatively, but with a gesture of his hand towards his own throat, indicating that they would face death if they did not surrender.

However, Abu Lubaba later deeply regretted this gesture, considering it a grave mistake. When he returned to the Muslims, he told them that he had erred in suggesting their surrender, but it was too late.

Banu Qurayza's Situation

When Muhammad received word of Banu Qurayza's surrender, he approached their fortress. Ali asked him not to go too close to the Jewish fortifications, as they had used harsh language against him. Muhammad asked Ali if he had been hurt by their words, to which Ali replied that he had not.

Muhammad then shouted at Banu Qurayza from a distance, saying, "O brothers of monkeys! Has God humiliated you and brought His vengeance upon you?" Banu Qurayza responded, "O Abu al-Qasim (Muhammad), you did not come here ignorant of our situation."

The Muslims remained around the fortress, while Banu Qurayza gathered inside, realizing that there was no way to escape their fate. They began to discuss their options.

Banu Qurayza's Dilemma

Among the discussions among Banu Qurayza, some suggested that they should follow Muhammad's religion to ensure their safety and protect their lives, wealth, and children. However, this idea was rejected by most, who were not willing to abandon their Jewish faith.

Kaab ibn Asad, a Jewish leader, proposed a plan to kill their own women and children and then march out to Muhammad with their swords unsheathed, ready for battle. If they were defeated, they would die as warriors, and if they were accepted, they could return to their women and children. This horrific suggestion was met with strong resistance, as they were unwilling to kill their innocent family members.

Another suggestion was made to send a delegation to Muhammad, seeking his judgment and hoping for leniency. This proposal was also met with reluctance, as they feared the consequences of surrendering to him.

The people of Banu Qurayza continued to debate their options as the siege continued.

The Arbitration of Sa'd ibn Mu'adh and His Ruling on the Killing of the Jews

After the tribe of Qurayza proposed surrendering and leaving their territory, Prophet Muhammad refused unless they accepted his judgment. The Aus tribe was asked to mediate the matter, and they requested that the Prophet treat Qurayza in a way similar to the way he treated the Khazraj tribe's allies. Prophet Muhammad suggested appointing a man from the Aus tribe as a mediator, to which they agreed. The Jews chose Sa'd ibn Mu'adh as their arbitrator.

Sa'd was a close ally of Qurayza, and his arbitration took them by surprise. Despite their initial covenant and Sa'd's warnings, they had broken their pact with the Muslims. Sa'd took oaths from both parties that they would accept his judgment. He ruled that the men who had fought against the Muslims should be killed, their wealth should be divided, and their women and children should be taken as captives.

Upon hearing this ruling, Prophet Muhammad accepted it as God's will, and the sentence was executed. The Jewish men were killed, and their bodies were buried in trenches dug for this purpose. Qurayza did not expect this harsh judgment from Sa'd, their ally. Some Jews embraced martyrdom willingly, and their conduct in the face of death impressed the Prophet. Sa'd also mediated the release of some Jews who had converted to Islam before their execution.

This event marked a departure from the usual practice of not killing women and children in Muslim battles, but it was seen as a unique situation. The Jewish woman who killed a Muslim man by dropping a millstone on him was also executed. Aisha, the Prophet's wife, noted her surprise at the woman's indifference and laughter before her execution. Additionally, four Jews converted to Islam and were spared from death.

The Blood of the Banu Qurayza on the Neck of Huyayy ibn Akhtab

In our view, the blood of the Banu Qurayza is metaphorically associated with Huyayy ibn Akhtab, even though he was killed alongside them. He had broken the covenant he made with his people from the Banu Nadir when he persuaded them not to kill Muhammad after he arrived in Medina, and no one from the Banu Qurayza was killed after the implementation of Muhammad's judgment. He manipulated the Quraysh and Ghatafan and instigated all the Arab tribes to fight against Muhammad, exacerbating the animosity between the Jews and the Muslims. He made them believe that the only way to satisfy the Children of Israel was by eliminating Muhammad and his companions.

Huyayy was the one who, after that, incited the Banu Qurayza to break their covenant and withdraw from their neutrality. If they had remained loyal to him, they would have avoided the harm that befell them. He also entered the fortress of the Banu Qurayza after the Battle of the Trench and urged them to confront the Muslims and defend themselves through combat. If they had accepted Muhammad's judgment from the very beginning and admitted their breach of the covenant, their lives would have been spared, and their heads would not have been struck. However, animosity had taken deep root in Huyayy's soul, and it had spread from him to the hearts of the Banu Qurayza to the extent that even Saad ibn Muadh, their ally, believed that if they were allowed to live, their souls would never be at ease until they once again incited the factions, gathered the Arabs to fight against the Muslims, and killed them to the last man. Therefore, the judgment he issued was influenced by his determination to defend himself, considering the survival or extinction of the Jews as a matter of life or death for the Muslims.

The Division of the Wealth of the Banu Qurayza

The Prophet distributed the wealth, women, and children of the Banu Qurayza among the Muslims after the one-fifth share was deducted. He distributed it in such a way that a horseman received one share, and his horse received another share. On the day of the Banu Qurayza, there were thirty-six horses.

Later, Saad ibn Zaid al-Ansari sent a group of the captives from the Banu Qurayza to Najd, where they were exchanged for horses and additional weapons, strengthening the military power of the Muslims.

Among the captives of the Banu Qurayza was a woman named Rayhana, who fell into the share of the Prophet Muhammad. Islam was offered to her, but she insisted on her Jewish faith. The Prophet also proposed marriage to her, but she declined, saying, "Rather, leave me in your possession; it is easier for me and for you." Her reluctance to convert to Islam and her refusal of marriage may have been due to her loyalty to her people, as well as any lingering animosity toward the Muslims and their Prophet.

While there is little mention of Rayhana's physical beauty, some accounts describe her as attractive. It is debated whether she observed the veil, as the wives of the Prophet did, or if she remained like other Arab women of the time who did not wear a veil. Rayhana remained in the Prophet's possession until her death.

The Battle of the Trench and the subsequent judgment on the Banu Qurayza solidified the Muslims' power in Medina, silencing the hypocrites within the city. News of the Muslims' strength and the authority of Prophet Muhammad spread throughout Arabia, enhancing their reputation and the fear of their adversaries.

The message of Islam was not limited to Medina alone but aimed at the entire world. The Prophet and his companions continued to pave the way for the word of God, inviting people to the true religion and defending it against any aggression. This was their ongoing mission.

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