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There are numerous written accounts of Muhammad having had contact with many Jews from tribes living in and around Medina. His relationship with Jews includes his theological teaching of them as People of the Book (Ahl al-Kitab); his claim of final slaughter of Jews by the hands of Muslim as one of the events preceding the day of Judgement[1]; his description of them as earlier receivers of Abrahamic revelation; and the failed political alliances between the Muslim and Jewish communities. After his migration (hijra) to Medina from his home-town of Mecca, he established an agreement known as the Constitution of Medina between the major Medinan factions, including the Jewish tribes of Banu Qaynuqa, Banu Nadir, and Banu Qurayza that secured equal rights for both Jews and Muslims as long as Jews remained politically supportive.[1] Muhammad later fought battles with these tribes on the basis of violations of the constitution. The Qur'an states that the Jews were specially chosen by God, who raised many prophets among them, blessed them and granted them favours, and held them over all other nations. [2] Muhammad married two Jewish women, Safiyya bint Huyayy, a captive from the Banu Nadir, and Rayhana bint Zayd.
[edit] Muhammad and the Jewish tribes of MedinaIn the course of Muhammad's proselytizing in Mecca, he viewed Christians and Jews, both of whom he referred to as "People of the Book", as natural allies, sharing the core principles of his teachings, and anticipated their acceptance and support. Muslims, like Jews, were at that time praying towards Jerusalem.[3] During the height of Muslim persecution in Mecca, Muhammad was offered the position of arbitrator in the highly diverse Medina, which had a large Jewish community.[4] Many Medinans converted to the faith of the Meccan immigrants both before and after Muhammad's emigration, but only a few came from Jewish backgrounds because most of the Jewish community rejected Muhammad's status as a prophet.[3] Their opposition "may well have been for political as well as religious reasons".[5] According to Watt, "Jews would normally be unwilling to admit that a non-Jew could be a prophet."[6] Mark Cohen adds that Muhammad was appearing "centuries after the cessation of biblical prophecy" and "couched his message in a verbiage foreign to Judaism both in its format and rhetoric."[7] As Muhammad taught that his message was identical to those of previous prophets (such as Abraham, Moses, and Jesus), the Jews were furthermore in the position to make some Muslims doubt about his prophethood; the Jews, according to Watt, could argue that "some passages in the Qur'an contradicted their ancient scriptures".[6] Watt also states that many of the Jews had close links with Abd-Allah ibn Ubayy,[6] "the potential prince of Medina" who "is said that but for the arrival of Muhammad, had not become"[8] the chief arbitrator of the community. The Jews may have hoped for greater influence if Ubayy had become a ruler.[6] Watt writes that the Islamic response to these criticisms was:[6]
Watt states that the charge of altering the scripture may mean no more than giving false interpretations to some passages, though in contemporary Islam it is taken to refer to textual corruption. The corruption of previously revealed books is referred to as tahrif. The Qur'an also stated that there was nothing surprising in Muhammad's rejection by Jews, as that had occurred to other prophets mentioned in Jewish scripture. Watt claims that the Quran "also went on to criticize Jewish exaggerations of their claim to be the chosen people"[9] and argued against the supposed claim of the Jews of Medina "that they alone had a true knowledge of God".[10] The Qur'an also criticized the Jews for believing that Ezra is the Son of God, a claim unattested either in Jewish or other extra-Qur'anic sources.[11] Michael Cook considers the charge of considering Ezra as the Son of God to be petty or obscure.[12] The Encyclopedia Judaica article on Ezra says, "Muhammed claims (Sura 9:30) that in the opinion of the Jews, Uzayr (Ezra) is the son of God. These words are enigma because no such opinion is to be found among the Jews, even though Ezra was singled out for special appreciation (see Sanh. 21b; Yev. 86b)." In the Constitution of Medina, Jews were given equality to Muslims in exchange for political loyalty.[3][13] However, after each major battle with the Medinans, there were accusations of Jewish tribal treachery for aiding the enemies of the community in violation of the Constitution of Medina.[14] After Badr and Uhud, the Banu Qainuqa and Banu Nadir, respectively, were expelled "with their families and possessions" from Medina. [edit] Intention to expel JewsThe prophet is reported to have made the intention earlier to expel Jews from Arabia.
[edit] Banu QurayzaAfter the Battle of the Trench in 627, the Jews of Banu Qurayza were accused of conspiring with the Meccans. Though Qurayza does not appear to have committed any overt hostile act[15] and been overtly correct in their behaviour,[16] they had most likely[16][15] been involved in negotiations with the enemy."[15][17] Marco Scholler believes the Banu Qurayza were "openly, probably actively," supporting Meccans and their allies.[18] Nasr writes that it was discovered that Qurayzah had been complicit with the enemy during the Battle.[19] The Qurayza were fought and then defeated in battle, and then were allowed an arbitrator to decide their punishment. Muhammad suggested Sa'd ibn Mua'dh, a leading man among Aws, a Jewish tribe that converted to Islam, whom they believed would judge in their favour, and hence agreed to. However, he passed an execution sentence against the Qurayza and 600-900 Qurayza men were beheaded (except for the few who chose to convert to Islam), all women and children enslaved, and their properties confiscated.[20] Watt writes that some of the Arab tribe of Aws wanted to honour their old alliance with Qurayza, are said to asked Muhammad to forgive the Qurayza for their sake as Muhammad had previously forgiven the Nadir for the sake of Abd-Allah ibn Ubayy. A minority of Muslim scholars reject the incident holding that Ibn Ishaq, the first biographer of Muhammad, supposedly gathered many details of the incident from descendants of the Qurayza Jews themselves. These descendants allegedly embellished or manufactured details of the incident by borrowing from histories of Jewish persecutions during Roman times.[21] Watt, however, finds this argument "not entirely convincing."[22] [edit] Day of JudgemntHe said:
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