How and why were the Jews of Medina executed during the time of the Prophet?

During the time of the Prophet Muhammad (peace be upon him) in Medina, several Jewish tribes existed, and their relationships with the Muslim community were complex. The most notable events concerning the execution of some Jews relate to specific conflicts and betrayals against the nascent Muslim community, particularly during and after the Battle of the Trench and the broader context of the conflicts involving rival tribes.

1. Banu Qaynuqa:

This Jewish tribe was expelled from Medina after a conflict with Muslims over a market dispute. They had violated agreements and shown hostility towards the Muslims, leading to their expulsion.

2. Banu Nadir:

After they conspired to assassinate the Prophet, the Banu Nadir were also expelled from Medina. Following their expulsion, they attempted to rally support against the Muslim community but faced exile rather than execution.

3. Banu Qurayza:

The most significant and tragic event involving a Jewish tribe occurred with the Banu Qurayza, who were accused of treachery during the Battle of the Trench. They had made a pact with the Quraysh, who were the primary adversaries of the Muslims at the time, which threatened the Muslims' safety. When the Muslims were victorious in the battle and Banu Qurayza’s betrayal was uncovered, they were besieged in their fortress.

After surrendering, they were judged by Sa'd ibn Mu'adh, a former ally, who determined that the men who had taken part in treachery should be executed and the women and children taken captive. This judgment was based on the laws of the time, which were similar to those in the Torah regarding treason and betrayal. As a result, approximately 600 to 900 men were executed.

These events are often discussed within the context of political alliances, conflicts, and the survival of the early Muslim community in a hostile environment. Muslim historians view these actions within the context of the wartime conduct of tribes in 7th-century Arabia.

The Life and Legacy of Abdullah bin Salam: A Jewish Scholar Who Embraced Islam

What does the Hadith say about Abdullah bin Salam, the Jewish man who embraced Islam, being considered a person of Paradise? In which part of the Quran is he mentioned?

Abdullah bin Salam was a respected Jewish scholar in Medina who embraced Islam after recognizing the truth of the Prophet Muhammad’s message. He is notably mentioned in Islamic tradition as one of the companions promised Paradise, based on several authentic hadiths.

1. Hadith about Abdullah bin Salam as a Person of Paradise:

One significant hadith is narrated by Sa'd ibn Abi Waqqas. The Prophet Muhammad (peace be upon him) said:

“This man is from the people of Paradise,” referring to Abdullah bin Salam. (Sahih al-Bukhari, 3812; Sahih Muslim, 2483).

In another hadith, the Prophet Muhammad (peace be upon him) is reported to have said, "Do you want to see a man walking on Earth and in Paradise?" He then pointed to Abdullah bin Salam, indicating that he was promised Paradise while still alive.

In yet another hadith, Sa'd ibn Abi Waqqas narrated that he never heard the Prophet Muhammad (peace be upon him) speak of any living person walking on Earth who would be in Paradise, except for Abdullah bin Salam.

This acknowledgment reflects Abdullah bin Salam's faith, piety, and early acceptance of Islam after the Prophet's arrival in Medina. Abdullah bin Salam himself described how he asked the Prophet three questions that only a prophet would know, and upon receiving correct answers, he embraced Islam.


2. Mention of Abdullah bin Salam in the Quran:

Abdullah ibn Salam is believed to be implicitly mentioned in the Quran, specifically in Surah 46, verse 10:

"Say, 'Have you considered: if the Qur'an was from Allah, and you disbelieved in it while a witness from the Children of Israel has testified to something similar and believed while you were arrogant...?' Indeed, Allah does not guide the wrongdoing people."

Many commentators, including Ibn Abbas, Mujahid, Qatadah, and others, have interpreted the "witness" in this verse to refer to Abdullah ibn Salam.

3. His Conversion and Impact:

Abdullah ibn Salam's conversion to Islam was significant due to his status as a respected Jewish scholar in Medina. His acceptance of Islam after recognizing the Prophet Muhammad as the foretold prophet in the Torah had a profound impact on both the Jewish and Muslim communities of that time. Despite his conversion, he faced hostility from his former community, which initially praised him but later disparaged him after he embraced Islam.

Overall, Abdullah ibn Salam is remembered as a person of great faith and knowledge, whose life serves as an example of sincere belief and devotion in Islamic tradition.

Why don’t Jews convert to Islam?

It is hard for Jews to convert to Islam because of the Hajj ritual in which God chose Abraham’s family through Hagar and Ishmael rather than Sarah and Isaac. After all, in Islam it was Ishmael rather than Isaac, whom God commanded Abraham to sacrifice. How is this argument articulated?

Jews considering conversion to Islam may be faced with theological and historical factors that could pose challenges to their decision.

The Hajj pilgrimage in Islam is a central religious duty that commemorates the events surrounding Abraham, Hagar, and Ishmael. The ritual commemorates Hagar's search for water for her baby Ishmael and the construction of the Kaaba by Abraham and Ishmael.

The ritual emphasizes the significance of Ishmael in Islamic tradition, as it is believed that Ishmael, not Isaac, was the son whom God commanded Abraham to sacrifice. This differs from the Jewish and Christian narrative, where Isaac is the central figure in the sacrifice story. This difference in narrative can present a significant theological hurdle for Jews considering conversion to Islam.

Another point of divergence is the selection of Abraham's family through Hagar and Ishmael in Islamic tradition, as opposed to Sarah and Isaac in Jewish tradition. For Jews, the covenant with Isaac and the lineage tracing through him are central to their religious identity. Converting to a faith that reveres Ishmael's lineage may challenge their established beliefs and traditions.

Participating in the Hajj and reenacting Abraham's actions can symbolize the affirmation of Ishmael's significance in Islamic theology. This could pose a conflict for Jews considering conversion to Islam, as it may be seen as contradictory to their understanding of God's covenant with Isaac.

In summary, the argument for the difficulty of Jewish conversion to Islam revolves around the differing beliefs regarding the selection of Abraham's family and the prominence of Ishmael in Islamic tradition.