Azami 8544

Bukhari narrated it in Maghazi (4028) and Muslim in Jihad (1766), both from the hadith of Abdul-Razzaq, who said, Ibn Jurayj told us, from Musa bin Uqba, from Nafi, from Ibn Umar, who said, then he mentioned it.His statement, "Some of them joined the Prophet ﷺ and he granted them safety, and they became Muslims," refers to Thalaba bin Saaya, Usayd bin Saaya, Asad bin Ubayd, and a group from Banu Hudhal, the brothers of Banu Qurayza.Ibn Ishaq said, Asim bin Umar bin Qatada told me, from an elder of Banu Qurayza, who said to me, "Do you know why Thalaba bin Saaya, Usayd bin Saaya, and Asad bin Ubayd, a group from Banu Hudhal, the brothers of Banu Qurayza, embraced Islam? They had been with them in the days before Islam, and then became their leaders in Islam." I said, "No, by Allah." He said, "There was a Jewish man from the people of Syria called Ibn Haiban, who came to us years before Islam and settled among us. By Allah, we never saw a man who did not pray the five prayers who was better than him. He stayed with us, and whenever rain withheld from us, we would say to him, 'Come out, Ibn Haiban, and pray for rain for us.' He would say, 'No, by Allah, not until you bring forward charity before you go out.' We would say to him, 'How much?' He would say, 'A saa of dates, or two mudd of barley.'" He said, "So we would bring it out, and then he would go out with us to the open ground beyond our lava field and pray to Allah for rain for us. By Allah, he would not leave his seat before the clouds passed and we were given rain. He did that more than once, twice, or three times."He said, "Then death came upon him while he was among us. When he realized he was dying, he said, 'O assembly of Jews, what do you think made me leave the land of red soil and donkeys for the land of misery and hunger?' We said, 'You know best.' He said, 'I only came to this town waiting for the appearance of a prophet whose time has drawn near, and this town is a place of migration. I was hoping he would be sent so that I could follow him, and now his time has come upon you. So do not let others reach him before you, O assembly of Jews, for he will be sent with the shedding of blood and the taking captive of the women and children of those who oppose him. Do not let that keep you from him.'"Then when the Messenger of Allah ﷺ was sent and besieged Banu Qurayza, these young men, who were youths at the time, said, "O Banu Qurayza, by Allah, this is the prophet that Ibn Haiban told you about." They said, "It is not him." They said, "Yes, by Allah, it is indeed him, by his description." So they came down, became Muslims, and thereby protected their blood, their wealth, and their families.Ibn Ishaq said, this is what has reached us of the accounts of the Jews.Ibn Ishaq also said, Asim bin Umar bin Qatada told me, from men of his people, who said, "Among the things that led us to Islam, along with the mercy of Allah Most High and His guidance for us, was what we used to hear from Jewish men. We were people of polytheism, worshippers of idols, while they were people of scripture who possessed knowledge we did not have. There was constant hostility between us and them, and whenever we inflicted on them something they disliked, they would say to us, 'The time of a prophet soon to be sent has drawn near. We will kill you along with him, just as Aad and Iram were destroyed.' We heard this from them a great deal, and we came to understand what they were threatening us with, so we hastened to reach him before they did, and we believed in him while they disbelieved in him. So it was concerning us and them that these verses of Baqarah were revealed,"And when there came to them a Book from Allah confirming what was with them, although before that they had been praying for victory against those who disbelieved, then when there came to them what they recognized, they disbelieved in it. So the curse of Allah is upon the disbelievers." [Baqarah 2:89]Bayhaqi related it through the route of Ibn Ishaq in Sunan al-Kubra (9/114). See Sirat bin Hisham (1/211–214).Before Islam, the inhabitants of Yathrib were Arabs from Aws and Khazraj, who had migrated from Yemen at various times, hundreds of years before the mission of the Prophet ﷺ.As for the Jews, they were not original inhabitants of Yathrib. Rather, they had come from the lands of Syria and Yemen when they learned of the coming time of the final prophet, this being about fifty years before his mission, searching for the Prophet ﷺ whose place of migration would be Yathrib, according to what they found in their books, so that they could join under the banner of his rule to fight their enemies, the Romans.The most famous of their tribes were Banu Nadir and Banu Qurayza. As for Banu Qaynuqa, historians differ concerning them. Some say they were Arabs who had converted to Judaism, but it is well known that the Jews did not accept the entry of non-Israelites into Judaism.It is known from the history of Banu Israil that they preferred trade and agriculture over politics. When they were in Egypt, they managed to seize the most fertile agricultural lands, and likewise they managed to seize the most fertile lands south of Yathrib, because of its abundant valleys and floodwaters. Among their most famous settlements were Awali, Quba, and the surrounding areas.There was ongoing conflict between the Jews and the Arabs, until Allah sent the Prophet ﷺ, whereupon both the Jews and the Arabs competed to pledge allegiance to him at the First and Second Pledge of Aqaba. Then the Jews withdrew their support from this unlettered prophet, who called all people to his religion, in order to preserve their Jewish identity, just as they had done with Isa , even though he was from Banu Israil. Even so, they abandoned him and failed to support him, because he differed from them in some of their rites and customs, until Paul, the Jewish apostle, came and announced his entry into the religion of the Messiah, opening the door for non-Jews to enter Christianity, abolishing circumcision, and permitting the eating of pork, so that the Jews breathed a sigh of relief, pleased with what he had done.For more, see the book Yahudiyya wa Masihiyya wa Adyan Hind.