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The Battle of Khaybar was fought in the year 629 between Muhammad and his followers against the Jews living in the oasis of Khaybar, located 150 kilometers (95 miles) from Medina in the north-western part of the Arabian peninsula, in modern-day Saudi Arabia. Contemporary scholars such as Norman Stillman and Laura Veccia Vaglieri believe that one reason for Muhammad's decision to attack Khaybar in order to raise his prestige among his followers, as well as to capture booty to sustain subsequent conquests. Furthermore, William Montgomery Watt notes the presence of the Banu Nadir in Khaybar, who were inciting hostilities along with neighboring Arab tribes against Muhammad.Cite error: A <ref> tag is missing the closing </ref> (see the help page).

The defeated Jews were reduced to serfdom. They surrendered on condition of paying tribute to Muhammad and giving up all their land to Muslims. According to Stillman, this agreement did not cover the Banu Nadir tribe, which had sought refuge in Khaybar after their expulsion from Medina, and the Muslims beheaded all the men of Banu Nadir, the town was pillaged, women were raped and taken as slaves with the surviving children. sparing only the lives of the Khaybarian Jews. Jews continued to live in the oasis for several more years until they were finally expelled by caliph Umar. The imposition of tribute upon the conquered Jews served as a precedent for provisions in the Islamic law requiring the exaction of tribute known as jizya from dhimmis, i.e. non-Muslims under Muslim rule, and confiscation of land belonging to non-Muslims into the collective property of the Muslim community.

Background

Khaybar in the 7th century

In the 7th century, Khaybar was inhabited by the Jews, who pioneered the cultivation of the oasis and made their living growing date palm trees, as well as through commerce and craftsmanship, accumulating considerable wealth. Some objects found by the Muslims in a redoubt at Khaybar — a siege-engine, 20 bales of Yemenite cloth, and 500 cloaks — point out to an intense trade carried out by the Jews. While in the past some scholars attempted to explain the presence of a siege-engine, suggesting that it was used for settling quarrels among the families of the community, nowadays the common opinion among academics is that it was stored in a depôt for future sale, in the same way that swords, lances, shields, and other weaponry had been sold by the Jews to Arabs. Equally, the cloth and the cloaks must have been intended for sale, as it is not conceivable that such a quantity of luxury goods was kept for the exclusive use of the Jews.

The oasis was divided into three regions: al-Natat, al-Shikk, and al-Katiba, probably separated by natural diversions, such as the desert, lava drifts, and swamps. Each of these regions contained several fortresses or redoubts containing 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.

Muhammad and the Jews of Medina

In 625, after the defeat in the Battle of Uhud at the hands of the Meccan army, Muhammad besieged and expelled the Jewish tribe of Banu Nadir from Medina. Many of the Banu Nadir found refuge in Khaybar. In 627, Huyayy ibn Akhtab, the chief of Banu Nadir, went with his son to join Quraysh and Ghatafan Bedouins besieging the Muslims at Medina during the Battle of the Trench. After the battle proved unsuccessful, Muhammad and his followers beseiged the Banu Qurayza, the only major Jewish tribe remaining in Medina at that time. Both Akhtab and his son defended Banu Qurayza. Upon surrender, the adult men of Banu Qurayza, as well as Akhtab and his son, were killed and the women and children of the tribe were enslaved.

Political situation

Modern historians agree that one reason for Muhammad's decision to attack Khaybar was the need to raise his prestige among his followers, which had been eroded by the Treaty of Hudaybiyya. In addition, the Hudaybiyya agreement gave Muhammad the assurance of not being attacked by the Meccans during the expedition. Vaglieri opines that Muhammad's attacks against the Jews, first in Medina and then in Khaybar, had economic roots similar to those which have brought about persecutions and pogroms in other countries in the course of history. The conquest of Khaybar would enable him to satisfy with ample booty his companions who hoped to capture Mecca and were discontented at the treaty with the Quraysh. Stillman argues that Muhammad also needed the victory to show the Bedouins, who were not strongly tied to the rest of the Muslim community, that the alliance with him would pay off. William Montgomery Watt sees the intriguing of the Banu Nadir at Khaybar as the primary motive for the attack. Watt points out that the leaders of the Banu Nadir had paid other tribes to make war against Muhammad, leaving Muhammad no choice but to attack Khaybar. Vaglieri gives full credit to Watt's arguments and believes that his views are supported by sources that suggest that Jews were responsible for the coalition that beseiged the Muslims during the Battle of the trench.

Abu al-Rafi ibn Abi al-Huqayq visited the Bani Ghatafan, who had attacked Muhammad during the Battle of the trench, and convinced them to prepare for war against Muhammad. Muhammad, upon learning this, sent Abdullah ibn Atiq to kill the cheiftain. Al-Huqayq was succeeded by Asir bin Zaram. Seeing the willingness of the Jews to negotiate with him, Muhammad sent envoys to Khaybar inviting Usayr ibn Zarim, the war chief of Banu Nadir, to come to Medina for talks. Unarmed, Umayr and thirty his companions set off to Medina with Muhammad's emissaries. On the way, the Muslims attacked the defenseless Jewish delegation, killing all but one of them, who managed to escape. This set the future precedent of killing any enemy deligation sent to negotiate with Muhammad.

As war with Muhammad seemed imminent, the Jews of Khaybar entered into an alliance with the Jews of Fadak oasis, as well as with Bedouins of Ghatafan tribe. However, the lack of central authority at Khaybar prevented any further defensive preparations, and quarrels between different families left the Jews disorganized.

Course of the battle

Muhammad and his followers marched on Khaybar in May 629, 7 AH. According to different sources, the strength of his army varied from 1,400 to 1,800 men and between 100 and 200 horses. Thanks to the speed and secrecy of the march, the Muslims caught the Jews by surprise; the Jews realized they were under attack only when they went out to work in the fields. As a result, the Jews failed to mount centrally organized defense, and each family was left to defend its own fortified redoubt. In addition, Muhammad bribed the Bedouin allies of the Jews and prevented any further assistance from coming to Khaybar.

Knowing the fate of Banu Qurayza, the Jews of Khaybar put up fierce resistance, and Muslims were forced to take fortresses one by one. The Jews, after a rather bloody skirmish in front of one of the fortresses, avoided combat in the open country, and Muhammad had to resort to besieging and storming the fortresses, hoping that the capitulation of the defenders should become inevitable through lack of water and food. However, the besieged Jews managed to organize, under the cover of darkness, a transfer of people and treasures from one fortress to another as needed to make their resistance more effective.

The traditional Muslim biographies of Muhammad report that in one of the fortresses, first Abu Bakr, then Umar, took up the standard in the hope of breaking down their resistance, by putting themselves at the head of the attacks, but both failed. According to this tradition, Muhammad then called to his standard-bearer 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 its 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 one basis for the Muslim view, especially in Shi'a Islam, of Ali as the prototype of heroes.

Niether the Jews nor the Muslims were prepared for an extended siege, and both suffered from a lack of provisions. On one occasion, Muslim soldier killed and cooked a score of donkeys, which 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. Muhammad ordered the felling of 400 palms around one fortress to force its defenders to capitulate. Finally, the Jews surrendered when after a month and a half of the siege, all but two fortresses were captured by the Muslims.

One single narration regarding temporary marriage (Arabic: Nikah Mut'ah) that most, but not all Sunnis regard as authentic claim that Nikah Mut'ah was forbiden by Muhammad at this moment. Shi'a view that narration as fabricated.

Aftermath

The Jews were able to negotiate an agreement under which they were to remain in the oasis, cultivating their land. Muhammad also ordered the restitution to the Jews of their holy scriptures. However, from now on they were required to hand over one-half of the produce to the Muslims. The pact didn't define the situation of the Jews, nor specify whether the Jews were to remain owners of the land. Modern historians suggest that the lack of precision was an ex-post justification for the subsequent expulsion of Jews from Khaybar. 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.

Among the Jewish women there was one who was chosen by Muhammad as wife. It was Safiyya bint Huyayy, daughter of the killed Banu Nadir chief Huyayy ibn Akhtab and widow of Kinana ibn al-Rabi, the treasurer of Banu Nadir. According to Ibn Ishaq, when Muhammad asked him to locate the tribe's treasure, al-Rabi denied knowing where it was. 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. Muhammad ordered Al-Zubayr to torture al-Rabi until he revealed the location of the rest, then handed him to Muhammad ibn Maslamah, whose brother had died in the battle, to be beheaded.

Muslim biographers of Muhammad tell a story that a Jewish woman of Banu Nadir tribe attempted to poison Muhammad to avenge her slain relatives. She poisoned a piece of lamb that she cooked for Muhammad and his companion, putting especially much poison into the shoulder — Muhammad's favorite part of lamb. The attempt on Muhammad's life failed because he reportedly spit out the meat, feeling that it was poisoned, while his companion ate the meat and died. Muhammad's companions reported that, on his deathbed, Muhammad said that his illness was the result of that poisoning.

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.

See also

• Muhammad as a warrior
• Jihad
• Rules of war in Islam

Notes

1. ^ Veccia Vaglieri, L. "Khaybar", Encyclopaedia of Islam
2. Stillman 18
3. Hekmat, pp.48
4. Stillman 14, 18
5. Stillman 18–19
6. Lewis 10
7. Stillman 14–16-17
8. ^ Stillman 18
9. Watt 188–189
10. Lewis Arabs in History 43
11. Watt 189
12. Adil (2002), pg. 435-6
13. Stillman 17
14. Jafri_
15. Stillman 18–19
16. Lewis 10
17. Ibn Hisham. Al-Sira al-Nabawiyya (The Life of The Prophet). English translation in Guillame (1955), pp. 145–146
18. Ibn Hisham.Al-Sira al-Nabawiyya (The Life of The Prophet). English translation in Stillman (1979), pp. 145–146
19. Ibn Hisham. Al-Sira al-Nabawiyya (The Life of The Prophet). English translation in Stillman (1979), pp. 148–149

References

• Encyclopaedia of Islam. Ed. P. Bearman et al., Leiden: Brill, 1960-2005.
• Adil, Hajjah Amina; Al-Haqqani, Nazim Adil; Kabbani, Muhammad Hisham (2002). Muhammad: The messenger of Allah. ISBN 1930409117. Islamic Supreme Council of America
• Guillaume, Alfred. The Life of Muhammad: A Translation of Ibn Ishaq's Sirat Rasul Allah. Oxford University Press, 1955. ISBN 0-1963-6033-1
• Jafri, S.H.M. The Origins and Early Development of Shi'a Islam. Longman;1979 ISBN 0-582-78080-2
• Lewis, Bernard. The Jews of Islam. Princeton: Princeton University Press, 1984. ISBN 0-691-00807-8
• Lewis, Bernard. The Arabs in History. Oxford University Press, 1993 ed. (reissued 2002). ISBN 0-19-280310-7
• Stillman, Norman. The Jews of Arab Lands: A History and Source Book. Philadelphia: Jewish Publication Society of America, 1979. ISBN 0-8276-0198-0
• Montgomery Watt, W.. Muhammad: Prophet and Statesman. Oxford University Press, 1964
• Hekmat, Anwar, Women and the Koran The Status of Women in Islam, (Amherst, NY: Prometheus Books, 1997), ISBN 1-57392-162-9

• 629
• Battles of Muhammad
• Muhammad and the Jews