The Battle of Khaybar (Arabic: غَزْوَة خَيْبَر) was an armed confrontation between the early Muslims and the Jewish community of Khaybar in 628 CE. Despite forces comprising of 10–20,000 Jews vs 1,400 Muslims, deaths were remarkably low at 93 Jews and 18 Muslims, with 50 injured between parties.[4][5]
Khaybar, which is located approximately 150 kilometres (93mi) to the northwest of Medina, was home to a sizable community of Jewish tribes; the Jews had arrived in Arabia after fleeing from Judea in the wake of the Jewish–Roman wars.[6][7] Amidst the rise of Islam in the Hejaz, the Muslim community learned that the Jews of Banu Qurayza —who had recently been attacked and expelled by Ansari Jews and muslims from Medina after Muhammad discovered that they violated the Medina Constitution peace treaty in conspiring to genocide the muslims.[8] After arriving in Khaybar, they sought alliances with a number of non-Muslim Arabian tribes to retaliate.[9]
As Muhammad's army began to march on Khaybar, the Banu Ghatafan and other Jewish-allied Arabian tribes did not, or could not, send the reinforcements that had been expected to arrive to defend the settlement, further endangering the Jewish army's poor fortifications. After a brief period of fighting, Khaybar fell to the Muslims and the Jewish commander Marhab ibn al-Harith was killed, reportedly by Ali ibn Abi Talib. The terms of surrender presented to the oasis after the Muslim conquest stipulated the seizure of the Jews' wealth and also called for every non-muslim to pay tribute (jizya) to the Muslims in exchange for universal conflict neutrality with protection or emigrate from Khaybar, bolstering the Muslim army in a significant development for Muhammad's military career. In exchange for their acceptance of the terms, the Muslims agreed to cease their campaign against Banu Qurayza and other local tribes.[10]
Since the late 20th century, Muhammad's conquest of Khaybar's Jewish community has become notable as the subject of an Arabic-language rallying slogan ("Khaybar, Khaybar, ya Yahud!"), in the context of the Arab–Israeli conflict. A sensationalisation of perceived conspiracy as akin to that of the attempted campaign of Jewish Banu Qurayza and Khaybar citizens. [11][12][13][14]
Muhammad's casus belli
Islamic sources accuse the Jews of Khaybar of having plotted to unite with other Jewish tribes from Banu Wadi Qurra, Tayma and Fadak as well as with the Ghatafan (an Arab tribe) to mount an attack on Medina.[15]Scottish historian William M. Watt notes the presence in Khaybar of the Banu Nadir, who were working with neighboring Arab tribes to protect themselves from Medina's Muslim community, who had earlier attacked and exiled Jewish tribes for violating the Charter of Medina.[16][17][18]
The battle ended with the surrender of the Khaybar Jews, who were then allowed to continue living in the region on the condition that they would give one-half of their produce to the Muslims. The Jews of Khaybar continued to live on the oasis for several more years, until they were expelled by the second Rashidun Caliph, Umar.[19] The imposition of tribute by the Muslims onto the Jews served as a precedent for provisions in Islamic law, which requires the regular exaction of tribute—known as jizya—from dhimmi non-Muslim subjects living in areas under Muslim rule, as well as the confiscation of land belonging to non-Muslims to merge into the collective property of the Muslim community (Ummah).[20][21][22]
Fortress Qamus, one of the eight Jewish tribe confederation fortresses in Khaybar
In the seventh century, Khaybar was inhabited by Jews. The inhabitants had stored in a redoubt at Khaybar a siege-engine, swords, lances, shields and other weaponry. In the past some scholars attempted to explain the presence of the weapons, suggesting that they were used for settling quarrels among the families of the community. Vaglieri suggests that it is more logical to assume that the weapons were stored in a depot for future sale. Similarly the Jews kept 20 bales of cloth and 500 cloaks for sale, and other luxury goods. These commercial activities as a cause of hostility, Vaglieri argues, are similar to the economic causes behind persecutions in many other countries throughout history.[20]
The oasis was divided into three regions: al-Natat, al-Shikk, and al-Katiba, probably separated by natural divisions, such as the desert, lava drifts, and swamps. Each of these regions contained several fortresses or redoubts including homes, storehouses and stables. Each fortress was occupied by a separate family and surrounded by cultivated fields and palm-groves. In order to improve their defensive capabilities, the fortresses were raised up on hills or basalt rocks.[20]
After they were sent into exile in 625 from Medina by Muslim forces, the Banu Nadir had settled in Khaybar. In 627, the Nadir chief Huyayy ibn Akhtab together with his son joined the Meccans and Bedouins besieging Medina during the Battle of the Trench.[28] In addition, the Nadir paid Arabian tribes to go to war against the Muslims. Bribing Banu Ghatafan with half of their harvest, Banu Nadir secured 2,000 men and 300 horsemen from the tribe to attack Muhammad,[29][30] and similarly persuaded the Bani Asad.[31] They attempted to get the Banu Sulaym to attack the Muslims, but the tribe gave them only 700 men, since some of its leaders were sympathetic towards Islam. The Bani Amir refused to join them altogether, as they had a pact with Muhammad.[32] Once the battle started, Huyayy ibn Akhtab persuaded the Banu Qurayza to go against their covenant with Muhammad and turn against him during the battle.[33] After the defeat of the confederates in the battle, and Qurayza's subsequent surrender, Huyayy (who was at that time in the Qurayza strongholds of Medina) was killed alongside the men of the Qurayza. After Huyayy's death, Abu al-Rafi ibn Abi al-Huqayq took charge of the Banu Nadir at Khaybar. Al-Huqayq soon approached neighboring tribes to raise an army against Muhammad.[34][35] After learning this, the Muslims, aided by an Arab with a Jewish dialect, assassinated him.[36]
Al-Huqayq was succeeded by Usayr ibn Zarim. It has been recorded by one source[37] that Usayr also approached the Ghatafan and rumors spread that he intended to attack the "capital of Muhammad". The latter sent Abdullah bin Rawaha with a number of his companions, among whom was Abdullah bin Unays, an ally of Banu Salima, a clan hostile to the Jews. When they came to Usayr, they told him that if he would come to Muhammad, Muhammad would give him an appointment and honour him. They kept on at him until he went with them with a number of Jews. Abdullah bin Unays mounted him on his beast until he was in al-Qarqara, about six miles from Khaybar. Usayr suddenly changed his mind about going with them. Abdullah perceived Usayr's bad intention as the latter was preparing to draw his sword. So Abdullah rushed at him and struck him with his sword cutting off his leg. Usayr hit Abdullah with a stick of shauhat wood which he had in his hand and wounded his head. All Muhammad's emissaries fell upon the thirty Jewish companions and killed them except one man who escaped on his feet.[38] Abdullah bin Unays is the assassin who volunteered and got permission to kill Banu Nadir's Sallam ibn Abu al-Huqayq at a previous night mission in Khaybar.
Many scholars have considered the above machinations of the Nadir as a reason for the battle. According to Montgomery Watt, their intriguing and use of their wealth to incite tribes against Muhammad left him no choice but to attack.[39] Vaglieri concurs that one reason for attack was that the Jews of Khaybar were responsible for the Confederates that attacked Muslims during the Battle of the Trench.[20]Shibli Numani also sees Khaybar's actions during the Battle of the Trench, and draws particular attention to Banu Nadir's leader Huyayy ibn Akhtab, who had gone to the Banu Qurayza during the battle to instigate them to attack Muhammad.[34]
In 628, when the Muslims attempted to perform the Umrah (lesser pilgrimage),[40] after much negotiations, the Muslims entered a peace treaty with the Quraysh, ending the Muslim-Quraysh wars. The treaty also gave Muhammad the assurance of not being attacked in the rear by the Meccans during the expedition.[20]
Political situation
As war with Muhammad seemed imminent, the Jews of Khaybar entered into an alliance with the Jews of Fadak oasis. They also successfully persuaded the Bedouin Ghatafan tribe to join their side in the war in exchange for half their produce. However, in comparison to the power of the north, Muhammad's army did not seem to pose enough of a threat for the Khaybar to sufficiently prepare themselves for the upcoming battle. Along with the knowledge that Muhammad's army was small, and in need of resources, the lack of central authority at Khaybar prevented any unified defensive preparations, and quarrels between different families left the Jews disorganized.[20] The Banu Fazara, related to the Ghatafan, also offered their assistance to Khaybar, after their unsuccessful negotiations with the Muslims.[41]
Failure of the Arabian tribe of Banu Ghatafan
During the battle, the Muslims were able to prevent Khaybar's Ghatafan allies (consisting of 4,000 men) from providing them with reinforcements.[citation needed] One reason given is that the Muslims were able to buy off the Bedouin allies of the Jews. Watt, however, suggests that rumors of a Muslim attack on Ghatafan strongholds might also have played a role.[42][43] According to Tabari, Muhammad's first stop in his conquest of Khaybar was in the valley of al-Raji, which was directly between the Ghatafan people and the Khaybar. In hearing the news of the Muslim army's position, the Ghatafan organized and rode out to honor their alliance with the Khaybar. After a day of travel, the Ghatafan thought they heard their enemy behind them and turned around in order to protect their families and possessions, thus opening the path for Muhammad's army.[44] Another story says that a mysterious voice warned the Ghatafan of danger and convinced them to return to their homes.[45]
Course of the battle
The Muslim army arrives at Khaybar, as portrayed in Tārīkhunā bi-uslūb qaṣaṣī (Our History in a Narrative style), published 1935
The Muslims set out for Khaybar in March 628, Muharram AH 7.[46] According to different sources, the strength of the Muslim army varied from 1,400 to 1,800 men and between 100 and 200 horses.[citation needed] Some Muslim women (including Umm Salama) also joined the army, in order to take care of the wounded.[47] Compared to the symbolic Khaybar fighting strength of 10,000, the Muslim contingent was small, but this provided an advantage, allowing them to swiftly and quietly march to Khaybar (in only three days),[48] catching the city by surprise. It also made Khaybar overconfident.[49] As a result, the Jews failed to mount a centrally organized defense, leaving each family to defend its own fortified redoubt.[20][42] This underestimation of the Muslims allowed Muhammad to conquer each fortress one by one with relative ease, claiming food, weapons, and land as he went.[50]
One Muslim reported: "We met the workers of Khaybar coming out in the morning with their spades and baskets. When they saw the apostle and the army they cried, 'Muhammad with his force,' and turned tail and fled. The apostle said, 'Allah Akbar! Khaybar is destroyed. When we arrive in a people's square it is a bad morning for those who have been warned.'"[51]
The Jews, after a rather bloody skirmish in front of one of the fortresses, avoided combat in the open country. Most of the fighting consisted of shooting arrows at a great distance. On at least one occasion the Muslims were able to storm the fortresses. The besieged Jews managed to organize, under the cover of darkness, the transfer of people and treasures from one fortress to another as needed to make their resistance more effective.[20]
Neither the Jews nor the Muslims were prepared for an extended siege, and both suffered from a lack of provisions. The Jews, initially overconfident in their strength, failed to prepare even enough water supplies for a short siege.[52] Early in the campaign, the Muslims' hunger caused them to slaughter and cook several donkeys which they had taken during their conquest. Muhammad, who had determined that the eating of horse, mule, and donkey meat was forbidden, made the exception that one can eat forbidden foods so long as scarcity leaves no other option.[45]
Fall of al-Qamus fort
After the forts at an-Natat and those at ash-Shiqq were captured, there remained the last and the heavily guarded fortress called al-Qamus, the siege of which lasted between thirteen and nineteen days.[50]
Several attempts by Muslims to capture this citadel in some single combats failed.[53] The first attempt was made by Abu Bakr who took the banner and fought, but was unable to succeed. Umar then charged ahead and fought more vigorously than Abu Bakr, but still failed. That night Muhammad proclaimed, "By God, tomorrow I shall give it [the banner] to a man who loves God and His Messenger, whom God and His Messenger love. Allah will bestow victory upon him."[54] That morning, the Quraysh were wondering who should have the honor to carry the banner, but Muhammad called out for Ali ibn Abi Țalib.[55] All this time, Ali, son-in-law and cousin of Muhammad, was ill and could not participate in the failed attempts. The apostle sent him with his flag and Ali, with new vigor, set out to meet the enemy, bearing the banner of Muhammad. When he got near the fort the garrison came out and he fought them. In some Shi’ite sources it is said that during the battle, a Jew struck him so that his shield fell from his hand and Ali lost his shield. In need of a substitute, he picked up a door and used it to defend himself.[45] In some Shi'ite sources it is also said that, when the time came to breach the fortress, he threw the door down as a bridge to allow his army to pass into the citadel and conquer the final threshold. The Apostle revived their (his followers) faith by the example of Ali, on whom he bestowed the surname of "the Lion of God" (Asadullah).[56]
The Jews speedily met with Muhammad to discuss the terms of surrender.[53] The people of al-Waṭī and al-Sulālim surrendered to the Muslims on the condition that they be "treated leniently" and the Muslims refrain from shedding their blood. Muhammad agreed to these conditions and did not take any of the property of these two forts.[57]
Killing of Marhab
Ali fighting at the gates of Khaybar, painting from a 17th-century book of divination
Historians have given different descriptions about the incident of killing Marhab.[58][59] Most of historical sources, including Sahih Muslim,[60] say that Ali killed Marhab while conquering the Qamus fort or the fort of Na’im.[61][62]
The most famous narration related to Ali is all total below:
“When Ali reached the Citadel of Qamus, he was met at the gate by Marhab, a Jewish chieftain who was well experienced in battle. Marhab called out: "Khaybar knows well that I am Marhab, whose weapon is sharp, a warrior tested. Sometimes I thrust with spear; sometimes I strike with sword, when lions advance in burning rage".[63]
In Sahih Muslim, the verses have been narrated like this: Khaibar knows certainly that I am Marhab, A fully armed and well-tried valorous warrior (hero), when war comes spreading its flames.[60]
'Ali chanted in reply:
I am the one whose mother named him Haidar (lion), (And am) like a lion of the forest with a terror-striking countenance. I give my opponents the measure of sandara in exchange for sa'(goblet) (i. e. return their attack with one that is much more fierce).[60]
The two soldiers struck at each other, and after the second blow, Ali cleaved through Marhab's helmet, splitting his skull and landing his sword in his opponent's teeth.[64] Another narration described, "Ali struck at the head of Mirhab and killed him”.[60]
Aftermath
Muhammad accepts the submission of the Banu Nadir (14th-century painting)
Muhammad met with Ibn Abi al-Huqaiq, al-Katibah and al-Watih[10] to discuss the terms of surrender. As part of the agreement, the Jews of Khaybar were to evacuate the area, and surrender their wealth. The Muslims would cease warfare and not hurt any of the Jews. After the agreement, some Jews approached Muhammad with a request to continue to cultivate their orchards and remain in the oasis. In return, they would give one-half of their produce to the Muslims.[10] According to Ibn Hisham's version of the pact with Khaybar, it was concluded on the condition that the Muslims "may expel you [Jews of Khaybar] if and when we wish to expel you." Norman Stillman believes that this is probably a later interpolation intended to justify the expulsion of Jews in 642.[57] The agreement with the Jews of Khaybar served as an important precedent for Islamic Law in determining the status of dhimmis, (non-Muslims under Muslim rule).[20][21][22]
After hearing about this battle, the people of Fadak, allied with Khaybar during the battle, sent Muḥayyisa b. Masūd to Muhammad. Fadak offered to be "treated leniently" in return for surrender. A treaty similar to that of Khaybar was drawn with Fadak as well.[57]
Among the captives was Safiyya bint Huyayy, daughter of the killed Banu Nadir chief Huyayy ibn Akhtab and widow of Kenana ibn al-Rabi, the treasurer of Banu Nadir. The companions informed Muhammad of Safiyya's beauty and family status, although she had already been taken by his companion Dihyah al-Kalbi.[54]Vol.1, no.371 Muhammad summoned Dihyah and ordered him to give Safiyya to him and take any of the other captured girls as slaves. Dihyah acceded the request only after being given 7 slaves in her place, as Safiyya was of renowned beauty.[65] Safiyya and another woman had passed the bodies of the beheaded Khaybar men on their way to the prophet, and the other woman had become hysterical at the sight, to which Muhammad said "take away this she-devil".[66] Muhammad took the 17 years old Safiyya to his bed on the very night of the day when her husband and family were slaughtered, and later manumitted and married her.[67] Thus, Safiyya became one of the Mothers of the Believers.
Kenana ibn al-Rabi, the treasurer of the Banu Nadir and husband to Safiyya, when asked about the treasure they brought with them at the time of leaving Medina, denied having any such treasure. He was told that in case the treasure could be found hidden, he would face death-penalty for his false promise. Muhammad than ordered Zubayr Ibn Al-Awwam to torture Kenanah, which he did by applying a burning hot metal to Kenanah's chest until he had almost expired, but Kenanah refused to speak. A Jew told Muhammad that he had seen Al-Rabi near a certain ruin every morning. When the ruin was excavated, it was found to contain some of the treasure. Kenana was then beheaded.[67][68][69]Shibli Nomani rejects this account, and argues that Kenana was beheaded to avenge Mahmud, brother of Muhammad ibn Maslamah, who had died during the various sieges of Khaybar, killed by a millstone thrown by a warrior named Marhab.[70]
According to several Muslim traditions, a Jewish woman, Zeynab bint Al-Harith, attempted to poison Muhammad to avenge her slain relatives. She poisoned a piece of lamb that she cooked for Muhammad and his companions, putting the most poison into Muhammad's favorite part, the shoulder. This assassination attempt failed because Muhammad recognised that the lamb was poisoned and spat it out, but one companion ate the meat and died and Muhammad's health suffered as a result.[71][72]
The victory in Khaybar greatly raised the status of Muhammad among his followers and local Bedouin tribes, who, seeing his power, swore allegiance to Muhammad and converted to Islam. The captured booty and weapons strengthened his army, and he captured Mecca just 18 months after Khaybar.[20][42]
In classic Islamic literature
According to mainstream Sunni opinion, the battle is mentioned in Sahih Bukhari, in which Muhammad is reported to have said "Tomorrow I will give the flag to a man with whose leadership Allah will grant (the Muslim) victory." Afterwards, he gave the flag to Ali.[73] According to a Shia tradition, Muhammad called for Ali, who killed a Jewish chieftain with a sword-stroke, which split in two the helmet, the head and the body of the victim. Having lost his shield, Ali is said to have lifted both of the doors of the fortress from their hinges, climbed into the moat and held them up to make a bridge whereby the attackers gained access to the redoubt. The door was so heavy that forty men were required to put it back in place. This story is the basis for the Shi'ites viewing Ali as the prototype of heroes.[20][74]
On one occasion, Muslim soldiers, without Muhammad's opinion and permission, killed and cooked a score of donkeys, which had escaped from a farm. The incident led Muhammad to forbid to Muslims the meat of horses, mules, and donkeys, unless consumption was forced by necessity. The Jews surrendered when, after a month and a half of the siege, all but two fortresses were captured by the Muslims.[20]
According to modern fiqh researchers the aftermath of Khaibar battle were significant as various Islamic jurist scholars from various schools of thought such as Dawud al-Zahiri, Ahmad ibn Hanbal, Malik ibn Anas, and Muhammad Shaybani were basing the event of the ruling of seizure of Khaibar properties by Muslim conquerors and employing the subdued Jewish inhabitants as the worker of Khaibar gardens and plantations in the aftermath of the battle.[75][76] Those jurists and their followers were passing verdict that the practice were as became model of Islamic business cooperation to cultivate agricultural land were allowed according to their Madhhabs.[76][75]
Islamic primary sources
Muslim scholars suggest that capturing Khaibar had been a divine promise implied in Quran 48:20 below:
"Allâh has promised you abundant spoils that you will capture, and He has hastened for you this." [Quran48:20]
The event is mentioned in many Sunni Hadith collections. The Muslim scholar Safiur Rahman al Mubarakpuri mentions that the hadith below regarding Amir's accidental death is related to Khaibar:
It has been narrated on the authority of Ibn Salama. He heard the tradition from his father who said:
... By God, we had stayed there only three nights when we set out to Khaibar with the Messenger of Allah. (On the way) my uncle, Amir, began to recite the following rajaz verses for the people:
"By God, if Thou hadst not guided us aright,
We would have neither practised charity nor offered prayers.
(O God!) We cannot do without Thy favours;
Keep us steadfast when we encounter the enemy,
And descend tranquillity upon us."
The Messenger of Allah said: "Who is this?" 'Amir said: "it is 'Amir." He said: "May thy God forgive thee!" The narrator said: "Whenever the Messenger of Allah asked forgiveness for a particular person, he was sure to embrace martyrdom." Umar b. Khattab who was riding on his camel called out: "Prophet of Allah, I wish you had allowed us to benefit from Amir."
Salama continued: When we reached Khaibar, its king named Marhab advanced brandishing his sword and chanting:
"Khaibar knows that I am Marhab (who behaves like)
A fully armed, and well-tried warrior.
When the war comes spreading its flames."
My uncle, Amir, came out to combat with him, saying:
"Khaibar certainly knows that I am 'Amir,
A fully armed veteran who plunges into battles."
They exchanged blows. Marhab's sword struck the shield of 'Amir who bent forward to attack his opponent from below, but his sword recoiled upon him and cut the main artery: in his forearm which caused his death. Salama said: I came out and heard some people among the Companions of the Holy Prophet (may peace be upon him) as saying: "Amir's deed has gone waste; he has killed himself." So I came to the Holy Prophet weeping and I said: "Messenger of Allah. Amir's deed has gone waste." The Messenger said: "Who passed this remark?" I said: "Some of your Companions." He said: "He who has passed that remark has told a lie, for 'Amir there is a double reward."
Allah's Apostle offered the Fajr prayer when it was still dark, then he rode and said, 'Allah Akbar! Khaibar is ruined. When we approach near to a nation, the most unfortunate is the morning of those who have been warned." The people came out into the streets saying, "Muhammad and his army." Allah's Apostle vanquished them by force and their warriors were killed; the children and women were taken as captives. Safiya was taken by Dihya Al-Kalbi and later she belonged to Allah's Apostle go who married her and her Mahr was her manumission. Sahih al-Bukhari, 2:14:68
Protests in the Middle East,[79] Europe[80] and North America[80][81] sometimes reference the Battle of Khaybar in the context of the Israeli–Palestinian conflict. Some versions of the chant are:
Khaybar Khaybar yā Yahūd, jaysh-i Muḥammad sawf-a ya‘ūd (خيبر خيبر يايهود جيش محمد سوف يعود)—"Khaybar, Khaybar O Jews, the army of Muhammad will return".[82]
In French, Khaybar, Khaybar, Ô Juifs, l'armée de Mohammad va revenir.[80]
Khaybar, Khaybar ya yahud, jaysh Muhammad qadimun.—"Khaybar, Khaybar O Jews, the army of Muhammad is coming."[83] According to Abbas al-Musawi of Hezbollah, this was the version chanted at the original battle in the 7th century CE.
Khaybar, Khaybar ya sahyun, Hizbullah qadimun.—"Khaybar, Khaybar you Zionists, Hizbullah is coming."[83]
During the First Intifada, Hamas leaflets encouraged Palestinians to reinterpret the "memory of Khaybar" into a new conflict with Israel. The slogan "Khaybar Khaybar O Jews, the army of Muhammad shall return" has frequently appeared in Hamas demonstrations and wall graffiti.[84]
During the Lebanon War of 2006, the Lebanese Shia militia Hezbollah dubbed missiles it fired on Israeli cities after Khaybar.[85]
Khaybar is also the name of a television series that began broadcasting in the Middle East during July 2013 (Ramadan that year). Set in the Battle of Khaybar, it is a drama depicting the relations between the Jews of Khaybar and the Jewish and Arab communities of Medina at that time. MEMRI,[86] the Simon Wiesenthal Center[87] and the ADL[88] have criticized it for its uncomplimentary portrayal of Jews as the enemy of Islam.[89]
Medieval Muslim conquerors of north India named Khyber Pass after Khaybar, signifying Muslim conquest of lands inhabited by ancient Hindus.[citation needed] This also symbolised Muslim aspiration of conquering entire India after Khyber Pass; just as the Conquest of Mecca followed the Muslim success at the Battle of Khaybar.[citation needed]
Safiyya bint Huyayy was a Jewish woman from the Banu Nadir tribe. After the Battle of Khaybar in 628, she was widowed and taken captive by the early Muslims and subsequently became Muhammad's tenth wife. Like all other women who were married to Muhammad, Safiyya was known to Muslims as a "Mother of the Believers". Their marriage produced no children and ended with Muhammad's death in Medina in 632.
A total of eleven women are confirmed as having been married to Muhammad, the founder of Islam. As a sign of respect, Muslims refer to each of these wives with the title Umm al-Muʼminin, which is derived from 33:6 of the Quran.
The Battle of the Trench, also known as the Battle of Khandaq and the Battle of the Confederates, was part of the conflict between the Muslims and the Quraysh, where this time the Quraysh took the offensive and advanced on the Muslims, who defended themselves in Medina by digging a trench around their settlement at the suggestion of Salman the Persian. The battle, which took place in 627 and lasted around two weeks, was lightly fought, with the Muslims reported to have suffered five to six casualties and the Quraysh three.
The military career of Muhammad, the Islamic prophet, encompasses several expeditions and battles throughout the Hejaz region in the western Arabian Peninsula which took place in the final ten years of his life, from 622 to 632. His primary campaign was against his own tribe in Mecca, the Quraysh. Muhammad proclaimed prophethood around 610 and later migrated to Medina after being persecuted by the Quraysh in 622. After several battles against the Quraysh, Muhammad conquered Mecca in 629, ending his campaign against the tribe.
The Banu Qurayza were a Jewish tribe which lived in northern Arabia, at the oasis of Yathrib. They were one of the three major Jewish tribes of the city, along with the Banu Qaynuqa and Banu Nadir. Jewish tribes reportedly arrived in Hijaz in the wake of the Jewish–Roman wars and introduced agriculture, putting them in a culturally, economically and politically dominant position. However, in the 5th century, the Banu Aws and the Banu Khazraj, two Arab tribes that had arrived from Yemen, gained dominance. When these two tribes became embroiled in conflict with each other, the Jewish tribes, now clients or allies of the Arabs, fought on different sides, the Qurayza siding with the Aws.
Khaybar is an oasis in Medina Province, Saudi Arabia, situated some 153 kilometres (95 mi) north of the city of Medina. Prior to the arrival of Islam in the 7th century, the area had been inhabited by Arabian Jewish tribes until it fell to Muslim conquerors under Muhammad during the Battle of Khaybar in 628 CE.
The Banu Nadir were a Jewish Arab tribe that lived in northern Arabia at the oasis of Medina until the 7th century. They were expelled by Muhammad after The Battle of Uhud against the Quraysh, which took place after attacks by the Muslims on their trade caravans and to seek revenge for Badr.
Ka'b ibn Asad was the chief of the Qurayza, a Jewish tribe that lived in Medina until 627. A tribesman, Al-Zabir ibn Bata, claimed that his face "was like a Chinese mirror, in which the girls of the tribe could see themselves", presumably meaning that Kaab had a youthful and innocent appearance.
There were several Arabian tribes that interacted with Muhammad.
Huyayy ibn Akhtab was a chief of the Banu Nadir, a Jewish tribe of Medina in pre-Islamic Arabia.
Kenana ibn al-Rabi' also known as Kenana ibn al-Rabi'a and Kenana ibn al-Rabi ibn Abu al-Huqayq, was a Jewish Arab tribal leader of seventh-century Arabia and an opponent of Muhammad. He was from the Arab tribe Banu Nadir. He was a son of the poet al-Rabi ibn Abu al-Huqayq. Ibn al-Rabi' was killed during early Muslim clashes with the Banu Nadir.
Muhammad ibn Maslamah al-Ansari was a companion of the Islamic prophet Muhammad. He was known as "The Knight of Allah's Prophet". His kunya was Abu Abdullah or Abu Abdurrahman. Ibn Maslamah embraced Islam before the Hijrah of Muhammad and his followers. Ibn Maslamah witnessed all the battles except for the expedition of Tabuk, as he was appointed as deputy governor of Medina during the campaign.
In traditional Islamic history, Qamus was one of the fortresses of the Jewish poet Al-Rabi ibn Abu al-Huqayq, and his Jewish tribe called Banu Nadir. The fortress was situated near Khaybar in what is now Saudi Arabia. The fortress was attacked by Muslim forces and defeated circa 629/30 CE. It was after this event that Muhammad married Safiyyah bint Huyayy. The Jewish presence in the region has been attested to the late seventh century who pioneered the cultivation in the area.
Barra bint Samaw'al was the mother of Safiyya bint Huyayy, a wife and prominent figure in the life of Muhammad, and she was a member of an Arab Jewish tribe that interacted with Muhammad.
It is believed that Jews began migrating to the Arabian Peninsula in as early as the 6th century BCE, when the Babylonian conquest of Judah triggered a mass Jewish exodus from Judea in the Land of Israel. Over time and through successive exiles, the local Jewish tribes, who were concentrated in the Hejaz and partly in South Arabia, established themselves as one of the most prominent ethno-religious communities of pre-Islamic Arabia. Likewise, Judaism, which had been introduced as one of the few monotheistic religions in the region, stood as a deviation from the typical polytheistic practices of Arabian paganism. These Jewish tribes continued to have a presence in Arabia during the rise of Muhammad, who founded Islam in the 7th century CE. Muhammad's interaction with the Jewish community is documented to a considerable degree in Islamic literature, including in many ahadith. The Jewish tribes of the Hejaz are seen in Islam as having been the offspring of the Israelites/Hebrews. Two of Muhammad's wives were Jewish: Safiyya bint Huyayy and Rayhanah bint Zayd, both of whom belonged to the Banu Nadir by birth, though Rayhanah's status as a wife is disputed.
The invasion of Banu Nadir took place in May 625 CE 4. The account is related in Surah Al-Hashr which describes the banishment of the Jewish tribe Banu Nadir, who were expelled from Medina when believed to be plotting to assassinate the Islamic prophet Muhammad.
The siege of Banu Qurayza took place in Dhul Qa‘dah during January of 627 CE and followed on from the Battle of the Trench. This stories' earliest record is through Ibn Ishaq, which later historians like Al-Tabari refer to. Scholars like Al-Qurtubi, Al-Tabari, Ibn Kathir and others believe 33:26-27 and 33:9-10 refer to this incident.
The expedition of Dhat al-Riqa took place in July AD 625, or after the Battle of Khaybar in AD 628, i.e. AH 7 of the Islamic calendar. Two Quran verses, 5:11 and 4:101, are related to this event.
Sallam ibn Mishkam was a Jewish warrior, rabbi and poet who lived in Medina, Arabia, in the early seventh century.
Zaynab bint Al-Harith was a Jewish woman who attempted to assassinate Muhammad in the aftermath of the battle of Khaybar.
1 2 3 P. Bearman; Th. Bianquis; C.E. Bosworth; E. van Donzel; W.P. Heinrichs (eds.). "Khaybar". Encyclopaedia of Islam, Second Edition. Brill Online. Retrieved 18 April 2012.
↑ Bukhari, Chap. Ghazwah Khaybar, Muslim, Naza’i. 3. The encounter between ‘Ali and marhab has been reported by different persons – some say they fought for the fort of Na’im while other relate it in connection with the fort of Qamus. Bukhari has given different portions of the story but has not mentioned the name of the fort. The report in the Sahih Muslim mentions ‘Ali while some verse by ‘Ali leave no doubt that he fought and killed Marhab. (Muslim, Kitab-ul-Jihad, tradition No. 1807).
↑ al-Tabari (1997). The History of al-Tabari: The Victory of Islam. Albany: State University Of New York. p.120.
↑ al-Tabari (1997). The History of al-Tabari: The Victory of Islam. Albany: State University Of New York. p.121.
↑ Ibn Mājah, Abū ʿAbd Allāh Muḥammad ibn Yazīd (2007). English Translation of Sunan Ibn Majah with Commentary. Vol.3, No. 2272. Riyadh: Darussalam Publishers & Distributors. p.298. ISBN978-9960-9881-3-9.
↑ al-Ṭabarī, Muḥammad ibn Jarīr (1997). The History of al-Ṭabarī Vol. 8. SUNY Press. p.122. ISBN978-0-7914-3150-4.
↑ Muhammad ibn Umar al-Waqidi. Kitab al-Maghazi. Translated by Faizer, R., Ismail, A., & Tayob, A. (2011). The Life of Muhammad, pp. 330-331. Oxford & New York: Routledge.
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