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Farrukh Tahir & Tariq Mahmood, Canada
Social media has a manner of twisting info. By the point it reaches us customers, info has been stripped of factual credibility and is plagued by feelings, private opinions and false notions.
If one thing is creating on this planet, the context of that growth is essential, and each particular person ought to have all of the information earlier than they type an opinion. Some context is inherent, however different instances it must be offered by the supply or concerned events.
That’s the place abuse of a story is available in. Individuals pass over situations surrounding an occasion to bend you, the buyer of data, towards their opinion. They pass over context to achieve the assist of the plenty, or no less than persuade them to change into detached.
In as we speak’s social media-driven world, media companies have additionally aided in propelling false narratives and turning the plenty in opposition to each other. Islam has been made the goal of such assaults as effectively.
Among the many cornucopia of allegations hurled by Islamaphobes and Anti-Islamic ‘students’ who select to neglect context, one stands out as a result of its eye-catching hook:
‘Muhammad executed 600 Jews to take care of his management in Madinah’
The story behind this allegation – the precise story – goes like this.
After being topic to 13 years of relentless persecution, in 622 CE, the Holy Prophet (sa) was compelled to depart Makkah and migrate to a close-by metropolis, Madinah. On the time, the residents of Madinah comprised polytheists – nearly all of whom had accepted Islam – and three Jewish tribes.
When he arrived in Madinah, the Holy Prophet (sa) first established a ‘Constitution of Peace’. This constitution was signed between the Muslims and the Jewish tribes in Madinah. You possibly can learn extra about that right here.
This treaty stipulated that the Muslims and Jews of Madinah would reside in peace and concord, and wouldn’t conspire in opposition to, nor hurt each other amongst different situations. The constitution additionally said that anybody who commits against the law – whether or not in violation of the constitution itself or in any other case – can be judged in accordance with their very own Divine Regulation. All events unanimously accepted this constitution.
As time progressed, the Jewish tribes violated the phrases of the treaty, two of whom had been exiled from Madinah. This was a really gentle punitive measure, particularly when in comparison with the punishment of breaking a covenant as prescribed by Jewish Divine Regulation.
One Jewish tribe, particularly the Banu Quraizah, nonetheless lived alongside the Muslims in Madinah.
Concurrently, the Muslims had been engaged in a collection of battles in opposition to their earliest enemy, the polytheists of Makkah. This time, the whole thing of Pagan Arabia would unite and arrive on the doorstep of Madinah to fully exterminate the Muslims.
The Muslims dug a ditch to guard Madinah on its most susceptible entrance, whereas the opposite fronts had been protected by giant bushes, giant boulders, and the houses of residents. On one other facet, they had been protected by the Banu Quraizah tribe.
Earlier than the battle ensued, Huyayy bin Akhtab, a chief of an exiled Jewish tribe, made his option to meet the chief of the Banu Quraizah. Huyayy desired to show the remaining Jews in Madinah in opposition to the Muslims; thus, he tried to persuade the chief of the Banu Quriazah, Ka’b bin Asad, to betray the Muslims and permit the Makkans to assault Madinah.
Initially, Ka’b confirmed integrity and refused to betray the Muslims, admitting that Prophet Muhammad (sa) had at all times been loyal to the covenants he made. Nevertheless, Huyayy satisfied him by assuring him of the approaching destruction of Islam. R.V.C Bodley, while referring to the treachery of the Jewish tribe, writes,
‘The Jews weren’t at first inclined to hearken to Abu Sofian’s proposal, however after some time they compromised and agreed to betray the Moslems when the time appeared opportune.’[1]
The Holy Prophet (sa) had discovered of this treachery and despatched a delegation of his Companions to cause with the Jews, however by then, Ka’b had undergone a change of coronary heart and affirmed his treachery by denying the covenant he had made with the Holy Prophet (sa).
The Muslims in Peril
Now, the Muslims had been threatened by:
- A military of 10,000 to fifteen,000 (or in accordance with different narrations, 24,000) troopers on the metropolis limits of Madinah.
- A treacherous Jewish tribe inside the metropolis of Madinah.
Because the enemy forces attacked on the borders, the Muslims had been additionally compelled to focus their restricted assets on defending the interior streets of town from the Jews that had betrayed them. An assault from inside Madinah would inevitably outcome within the civilian casualties of harmless youngsters and ladies. The Muslims started to really feel the adversity and hardship that comes with siege.
This was the scenario the Muslims discovered themselves in. Nonetheless, the end result of this battle and the Muslims’ profitable protection of Madinah is a separate matter. Briefly, because of the Muslims’ knowledge and Divine assist, the enemy troops had been compelled to out of the blue retreat.
The Risk from Inside
Following the dispersal of the enemy forces, the Holy Prophet (sa) instantly got down to tackle the menace looming inside Madinah. Upon arriving on the fortress of the Jewish tribe, the Muslims noticed that the Jews confirmed no regret or remorse over their treachery, somewhat, they had been much more emboldened of their enmity for Islam. As a substitute of attempting to reconcile the matter peacefully, the Jews ready themselves for warfare and barricaded themselves of their fortress.
Consequently, the Muslims lay siege to the fortress. Rising uninterested in the siege, the Jews devised a plan whereby they requested Abu Lubabah bin Mundhir (ra), a companion of the Holy Prophet (sa) to return and focus on the phrases of their launch. This was in an effort to steer him to advocate for the Jewish individuals after witnessing their depressing state, particularly as a result of he was already sympathetic in direction of them.
Abu Lubabah suggested the Jews to current their case to the Holy Prophet (sa), however on the identical time, conveyed that they might be sentenced to loss of life. This was fully false, and the Holy Prophet (sa) had not indicated towards this within the slightest. Because of this, the Jews remained adamant on staying inside their fortress and had been besieged for roughly 20 days.
Lastly, the Jews descended from their fortress, however but once more, they refused to current themselves to the Holy Prophet (sa) – who would have proven mercy to them as he did to the opposite Jewish tribes. As a substitute, they put their destiny fully within the arms of one other Muslim, Hazrat Sa‘d bin Mu‘adh, who was beforehand their accomplice and sympathiser.
The Verdict
It’s value mentioning right here that some Jews didn’t agree with their tribe’s collective determination, a few of whom accepted Islam, and others who requested to depart Madinah. Nonetheless, when the Jewish individuals’s chosen arbiter, Sa‘d bin Mu‘adh arrived, he first confirmed whether or not the Jews, the Muslims, and the Holy Prophet (sa) would settle for no matter verdict he handed. All confirmed that they might settle for and comply together with his verdict.
Thus, in gentle of following passage from the Previous Testomony and in accordance with Jewish Divine Regulation, Hazat Sa‘d bin Mu‘adh sentenced the Jewish combatants to loss of life, whereas their wealth, girls and kids can be taken by the Muslims.
‘”When thou comest nigh unto a metropolis to struggle in opposition to it, then proclaim peace unto it. And it shall be, if it make thee reply of peace, and open unto thee, then it shall be, that every one the individuals that’s discovered therein shall be tributaries unto thee, and so they shall serve thee. And if it is going to make no peace with thee, however will make warfare in opposition to thee, then thou shalt besiege it: And when the Lord thy God hath delivered it into thine arms, thou shalt smite each male thereof with the sting of the sword: However the girls, and the little ones, and the cattle, and all that’s within the metropolis, even all of the spoil thereof, shalt thou take unto thyself; and thou shalt eat the spoil of thine enemies, which the Lord thy God hath given thee. Thus shalt thou do unto all of the cities which the Lord thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth: However thou shalt totally destroy them; particularly, the Hittites, and the Amoiites, the Canaanites, and the Perizzites, the Hivites, and the Jebusites; because the Lord thy God hath commanded thee: That they train you to not do in any case their abominations, which they’ve completed unto their gods; so ought to ye sin in opposition to the Lord your God.”’[2]
Accordingly, the Jews had been subjected to the very punishment said of their holy scripture, and so they fortunately accepted. While elaborating on the above circumstances, The Second Caliph (ra) of the Ahmadiyya Muslim Group writes,
‘In keeping with the educating of the Bible, if the Jews had received and the Holy Prophet (sa) had misplaced, all Muslims – males, girls and kids – would have been put to loss of life. We all know from historical past that this was the very intention of the Jews”, i.e. to kill all the lads, girls and kids. “The least the Jews would have completed was to place to loss of life the lads, to enslave the ladies and kids and make away with the belongings of the Muslims, this being the remedy laid down in Deuteronomy for enemy nations dwelling in distant components of the world. Sa’d(ra) was pleasant to the Banu Quraizah and his tribe was in alliance with theirs. When he noticed that the Jews had refused to just accept the decision of the Holy Prophet (sa) in step with the Islamic Shariah, which little doubt protected their lives, he gave the decision of punishment in accordance with the Jewish Regulation, which Prophet Moses (as) had said in Deuteronomy. The accountability for this verdict doesn’t relaxation with the Holy Prophet (sa) or the Muslims, however lies with Moses (as) and his educating and with the Jews who had handled different nations in the identical method for hundreds of years. They refused to just accept the choice of the Holy Prophet (sa) which might have primarily based on mercy and compassion. However, as an alternative of accepting this, they insisted on a verdict by Sa’d (ra). Sa’d(ra) determined to punish the Jews in accordance with the Regulation of Moses(as).’[3]
With all of this context, it’s unequivocally clear that the Holy Prophet (sa) is absolved of any allegation in relation to the Jews of Madinah. Nevertheless, if there may be some ambiguity, the next factors ought to be thought of:
- The decision handed in respect to the Jewish tribe, deemed as a merciless verdict, was not determined by the Holy Prophet (sa), however by Sa’d bin Mu’adh, the arbiter of alternative within the eyes of the Jewish individuals.
- This verdict was not defective, nor was it barbaric. In keeping with the peace treaty that they had entered into with the Muslims, the Jews had been liable to be punished in accordance with their very own Divine Regulation ought to they violate the treaty; and the treaty was violated on a number of accounts. As an example, the treaty stipulated that the Jews would reside along with the Muslims in concord, and the 2 teams wouldn’t hurt each other. Secondly, all disputes can be introduced to the Holy Prophet (sa) as the top of state, and judgment can be handed in accordance with Divine Regulation. Thirdly, if one other nation waged warfare in opposition to the Jews or Muslims, one occasion would rise up in protection for the opposite. And fourthly, if Madinah was attacked, all events would take part its collective protection. All the aforementioned clauses had been violated by the Jewish tribe.
- Sa’d bin Mu’adh has taken a covenant with all those that had been current earlier than saying his verdict, and in accordance with that covenant, all had been sure to just accept his verdict.
- The Jews themselves admitted to their treachery and accepted this verdict, contemplating it to be divine decree.
- An act of revolt, particularly throughout instances of warfare, has at all times been execution. If strict punishment will not be given to the occasion responsible of such against the law, then it’s an injustice to the federal government, society and its peace-abiding residents.
- Through the aforementioned battle, the Jews sought out the ladies and kids in Madinah with the intention to assault them.
- Any of the Jews subjected to this verdict who sought forgiveness from the Holy Prophet (sa) had been granted it, and Muslims who wished to grant respite to any Jew had been allowed to take action.
- If the Holy Prophet (sa) was actually desirous of the blood of Jews, he would have enacted the identical verdict on the opposite Jewish tribes who violated the treaty. As a substitute, he exiled them, as talked about earlier.
Thus, on no account is that this motion taken in opposition to the Jewish tribe questionable, and in no way vital can or not it’s attributed to the Holy Prophet (sa). Even to the Jewish individuals of that period – and to his enemies – Prophet Muhammad (sa) was hailed as a merciful, tender chief who sought solely the betterment of mankind. There have been many situations throughout his lifetime the place he might cross the harshest of verdicts upon his enemies and oppressors, nevertheless, he at all times adopted the trail of mercy and strived for reconciliation versus retribution.
In regards to the Authors:
Farrukh Tahir is an Imam of the Ahmadiyya Muslim Group in Canada, serving within the Assessment of Religions.
Tariq Mahmood is an Imam of the Ahmadiyya Muslim Group in Canada and serves as Secretary of The Existence Mission Workforce for The Assessment of Religions.
ENDNOTES
[1] R.V.C Bodley, The Messenger; The Lifetime of Muhammad (1946), p. 207.
[2] Deuteronomy, 20:10-18
[3] Introduction to the Research of the Holy Quran, Anwar-ul-Ulum, Vol. 20, pp. 162-165
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