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Excerpted from Madinan Society At the Time of the Prophet , International Islamic Publishing House & IIIT, 1991 Excerpted from Madinan spoločnosť V čase Proroka, International Islamic Publishing House & IIIT, 1991

The date of the campaign Dátum kampane

The action against Banu Qurayzah took place at the end of Dhu al Qa'dah and the beginning of Dhu al Hijjah in the fifth year Proti Banu Qurayzah sa konala na konci Dhú'l Qa'dah a na začiatku Dhú'l Hijjah v piatom roku ^{1 1} , after the Battle of the Ditch, which took place in Shawwal of the fifth year AH, according to Qatadah, 'Urwah ibn al Zubayr, Ibn Ishaq and Abd al Razzaq. , Po bitke pri priekopy, ktorý sa konal v Shawwal piateho roka AH, podľa Katada, 'Urwah ibn al Zubayr, Ibn Ishak a Abd al Razzaq. ^{2 2} Imam Malik and Musa ibn 'Uqbah suggested that the Battle of the Ditch took place in Shawwal of the fourth year. Imam Malik a Musa ibn 'Uqbah navrhol, že bitka sa konala v priekope Shawwal štvrtého roka. Ibn Hazm suggested the same. Ibn Hazmi navrhol rovnaký. The three of them drew their conclusion from a Tri z nich čerpal z ich uzavretí hadith Hadith of Abd Allah ibn 'Umar which said that the Prophet would not let him fight at the Battle of the Ditch, when he was 15. Abd Allah ibn 'Umar, ktorý povedal, že Prorok mu nedovolila bojovať v bitke pri priekope, keď mu bolo 15 rokov. ^{3 3}

Al Bayhaqi showed that it was possible to reconcile the two suggestions. Al Bayhaqi ukázalo, že to bolo možné zladiť dva návrhy. He said: “In fact, there is no difference between them, because they meant that it took place after four years had passed and before the fifth year was completed.” Al Zuhri declared that the Battle of the Ditch took place two years after Uhud. Povedal: "V skutočnosti nie je žiadny rozdiel medzi nimi, lebo znamená, že k nemu došlo po štyroch rokoch prešiel a pred piatym rokom bola dokončená." Al zuhr vyhlásil, že bitka priekopy došlo po dvoch rokoch od Uhude . All are agreed that Uhud took place in Shawwal of the third year, except for those who suggested that the hijrah calendar should begin from Muharram of the year following the emigration, and did not take into consideration the months which remained in the year of the hijrah, from Rabi' al Awwal onwards, as al Bayhaqi mentions. Všetky sa zhodujú, že Uhude sa konala v Shawwal tretieho roka, s výnimkou tých, kto navrhol, že Hijrah kalendár by mal začať od Muharram roka nasledujúceho po emigráciu, a nevzal do úvahy mesiacov, ktoré zostali v roku Hijrah , od Rabi al 'Awwal roka, ako al Bayhaqi spomína. Yaqub ibn Sufyan al Fasawi suggested that Badr took place in the first year, Uhud in the second year, Badr al Maw?id in Sha?ban of the third year, and the Battle of the Ditch in Shawwal of the fourth year. Yaqub ibn al Sufyan Fasawi Badr navrhol, aby došlo v prvom roku, Uhude v druhom roku, Badr al Maw? Id v Sha? Zákaz tretieho roka, a bitka v priekope Shawwal štvrtého roka. This contradicts the opinion of the majority of scholars. Toto je v rozpore s názorom väčšiny učencov. It is well known that 'Umar decreed that the hijrah calendar should start from Muharram of the year in which the emigration took place, and according to Malik, that it should start from Rabi' al Awwal of that year. Je dobre známe, že 'Umar rozhodol, že Hijrah kalendár by mal začať od Muharram roku, v ktorom došlo k emigrácii, a podľa Malik, že by mal začať od Rabi al-Awwal' toho istého roka.

There are three opinions, but the opinion of the majority, that Uhud took place in the third year, and that the Battle of the Ditch took place in Shawwal of the fifth year, is authentic. K dispozícii sú tri názory, ale názor väčšiny, že Uhude došlo v treťom roku, a to bitka priekopy došlo v Shawwal piateho roku, je záväzné.

Some of the scholars, including al Bayhaqi, explained the hadith of Ibn 'Umar by saying that at the Battle of Uhud he had only just turned 14, whereas at the Battle of the Ditch he was 15 going on 16. Niektorí z učencov, vrátane al Bayhaqi vysvetlil Hadith o Umar ibn 'tým, že v bitke pri Uhude stačilo len sa otočil 14, zatiaľ čo v bitke pri priekope mu bolo 15 rokov bude na 16. This is reasonable, because when the Battle of Uhud ended, the two sides agreed to meet at Badr for another battle in the following year (Badr al Mawaid), but it did not happen. To je rozumné, pretože keď bitka skončila Uhude sa obe strany dohodli na zasadá Badr pre ďalšiu bitku v nasledujúcom roku (Badr al Mawaid), ale to sa nestalo. Al Bayhaqi said: “It is nonsense to say that they came to besiege Madinah two months later.” Al Bayhaqi povedal: "Je nezmysel tvrdiť, že prišli do Mediny obliehať o dva mesiace neskôr." ^{4 4}

The reason for the campaign Dôvodom pre kampaň

The reason for the campaign goes back to Banu Qurayzah's breaking of the treaty between themselves and the Prophet. Dôvodom pre kampaň siaha až do lámanie Banu Qurayzah zo zmluvy medzi sebou a Prorok. This has been proved from different reports which, when taken together, could be used as valid evidence. Toto bolo preukázané, z rôznych správ, ktoré, keď dohromady by mohlo byť použité ako platný dôkaz. Huyayy ibn Akhtab al Nadari Huyayy ibn Akhtab al Nadar ^{5 5} incited them to break the treaty at a critical time when the Muslims were being besieged by 10,000 warriors from the various tribes. podnecoval je na prerušenie zmluvy v kritickej dobe, keď sa moslimovia sú obležené 10.000 bojovníkov z rôznych kmeňov. There is a strong report that the Prophet sent al Zubayr ibn al Awwam Existuje silná správu, že Prorok poslal Zubayr al ibn al AWWA ^{6 6} to check on Banu Qurayzah, then he sent Sad ibn Mu'adh, Sa'd ibn 'Ubadah, Abd Allah ibn Rawahah and Khawwat ibn Jubayr kontrolovať Banu Qurayzah, potom poslal ibn Sad Mu'adh, Sa'd ibn 'Ubadah, Abd Allah ibn Rawahah a Khawwat ibn Jubayr ^{7 7} to check whether the rumors about the treachery of Banu Qurayzah were true. skontrolovať, či zvesti o zrade Banu Qurayzah bola pravda. These four confirmed the rumors, and this news distressed the Muslims. Tieto štyri potvrdili fámy, a táto správa vyděsila moslimami.

Ibn Ishaq gave a detailed report — without isnad — of the treachery of Banu Qurayzah and their breaking of the treaty. Ibn Ishak dal podrobnú správu - bez isnad - zo zrady Banu Qurayzah a ich porušenie zmluvy. Most of the Sirah writers also reported it without isnad Väčšina spisovateľov Sirah tiež hlásili, že bez isnad ^{8 8} . .

Musa ibn 'Uqbah mentions — also without isnad — that Qurayzah asked Huyayy ibn Akhtab to take 90 men from the nobles of Quraysh and Ghatafan as hostages, so the Quraysh would not leave Madinah before they had destroyed the Muslims. Musa ibn 'Uqbah uvádza - a to aj bez isnad - že Qurayzah požiadal Huyayy ibn Akhtab, aby 90 mužov z šľachtici Quraysh a Ghatafan ako rukojemníkov, takže Quraysh neopustí Madinah pred zničil moslimami. Huyayy agreed to that, so they announced their breaking of the treaty. Huyayy súhlasil, že to, že to oznámili ich porušenie zmluvy. ^{9 9}

The Prophet was commanded by God to fight Banu Qurayzah after he returned from the Battle of the Ditch Prorok prikázal Boh boja Banu Qurayzah po tom, čo sa vrátil z bitky pri priekope ^{10 10} so the Prophet ordered his companions to go to Qurayzah straight away, and tell them that God had sent Jibril to shake their strongholds and strike fear into their hearts takže Prorok nariadil svojim spoločníkom ísť do Qurayzah ihneď, a povedzte im, že Boh poslal Jibril otriasť ich pevnosti a štrajky strach do sŕdc ^{11 11} , and instructed them that no one was to pray Asr before they reached Banu Qurayzah , A poučil sa, že nikto nebol, aby sa modlili Asr predtým, ako dorazili Banu Qurayzah ^{12 12} . . The time for Asr came, and some were still on their way to Banu Qurayzah, so some of them prayed, and some of them delayed their prayer, but the Prophet did not blame either group, because they had tried their best to understand what he wanted them to do. Asr prišiel čas, a niektorí boli ešte na ceste do Banu Qurayzah, takže niektoré z nich sa modlil, a niektoré z nich k oneskoreniu modlitbe, ale Prorok nemal vinu oboch skupín, pretože sa snažili pochopiť, čo Chcel im to. Those who had delayed the Asr prayed it after Isha as Ibn Ishaq explained. Tí, ktorí sa zdržal Asr modlil sa po Isha ako Ibn Ishak vysvetliť. ^{13 13}

The scholars reconcile the reports of al Bukhari and Muslim by suggesting the possibility that some of them had already prayed zuhr before the order came, while some had not, so the Prophet ordered those who had not yet prayed not to pray, and ordered those who had already prayed not to pray Asr. Učenci zmieriť správy al-Bukhara a moslimské tým, že navrhne možnosť, že niektoré z nich sa už modlil zuhr ako prišiel rozkaz, zatiaľ čo niektoré nemal, tak Prorok nariadil tým, ktorí sa ešte modlila sa, aby sa modlil, a nariadil tým, ktorí už modlil sa, aby sa modlili ASR. It is also possible that two groups were sent out separately: the first group was told not to pray Zuhr and the second was told not to pray Asr. Je tiež možné, že obe skupiny boli rozoslané samostatne: prvej skupine bolo povedané, nie je sa modliť zuhr a druhé bolo povedané, nie je sa modliť ASR. ^{14 14 15 15} , 7/408-9 , 7/408-9

The Prophet went out to Banu Qurayzah, and appointed Abd Allah ibn Umm Maktum Prorok vyšiel Banu Qurayzah, a vymenoval Abd Allah ibn Umm Maktum ^{16 16} to govern Madinah in his absence. vládnuť Mediny v jeho neprítomnosti. This report could be accepted even though it has not been proved to be sahih. Táto správa by mohla byť prijatá, aj keď nebolo preukázané, že sa sahih.

There are many mursal traditions ( athar ) which strengthen one another to the level of hasan li ghayrih , and which say that Ali was sent to carry the flag at the head of the army. Existuje veľa mursal tradície (athar), ktoré posilňujú navzájom na úroveň Hasan Ak ghayrih, a ktoré hovoria, že Ali bol poslaný na výkon vlajku v čele armády. ^{17 17}

The reports differ as to whether the siege of Banu Qurayzah lasted for a month Správy sa líšia ako k či obliehanie Banu Qurayzah trvala mesiac ^{18 18} , 25 days , 25 dní ^{19 19} , 15 days , 15 dní ^{20 20} or any number of days between 10 and 18 alebo ľubovoľný počet dní medzi 10 a 18 ^{21 21} . . The strongest evidence shows that it was twenty-five days; most of the Maghazi writers favor this version, following Ibn Ishaq. Najsilnejšie dôkazy ukazujú, že to bolo dvadsať päť dní, väčšina spisovateľov Maghazi prospech tejto verzie, po Ibn Ishak. ^{22 22}

The success of the siege and the fate of Banu Qurayzah Úspech obliehanie a osud Banu Qurayzah

When the siege intensified and became unbearable for Banu Qurayzah, they wanted to surrender and accept whatever judgment the Prophet passed on them. Keď obliehanie zosilnel a stal neznesiteľným pre Banu Qurayzah, chceli vzdať a prijať akékoľvek rozhodnutie Prorok preniesť na ne. They consulted Abu Lubabah ibn Abd al Mundhir, one of the companions of the Prophet who was also their ally, and he indicated that if they surrendered, they would be killed. Sú konzultované Abu Lubabah ibn Abd al Mundhir, jeden zo spoločníkov Proroka, ktorý bol aj ich spojencom, a uviedol, že ak sa vzdali, boli by zabiti. Abu Lubabah later regretted saying this, and tied himself to one of the pillars in the Prophet's Mosque until his repentance was accepted. Abu Lubabah neskôr ľutoval, že to hovorím, a spojili sa s jedným z pilierov v mešite Proroci, kým jeho pokánia bola prijatá. ^{23 23} Banu Qurayzah agreed to accept the judgment of Sa'd ibn Mu'adh; they thought that he would show mercy to them, because of the alliance between them and his people, al Aws. Banu Qurayzah súhlasila rozsudku Sa'd ibn Mu'adh, oni si mysleli, že by milosť k nim, pretože spojenectvo medzi nimi a jeho ľudia, al Aws.

Sa'd was carried to them, because he had been wounded in the hand by an arrow at the Battle of the Ditch, and was ill. Sad bol vykonaný na ne, pretože bol zranený na ruke šípkou v bitke pri priekope, a bol chorý. He judged that the warriors should be killed, and their wealth shared. Súdil, že bojovníci by mal byť zabitý, a ich spoločný majetok. The Messenger confirmed this and said: “You have judged according to God's judgment.” Messenger to potvrdil a povedal: "Máš posudzovať podľa Božieho súdu." ^{24 24} By doing this, Sad ibn Mu'adh disowned his alliance with Banu Qurayzah. Tým, Sad Ibn Mu'adh nezaprel jeho alianciu s Banu Qurayzah. This did not disturb the Aws at all, despite their alliance with Banu Qurayzah and the fact that they had only recently entered Tento nerušil Aws vôbec, aj napriek ich spojenectvo s Banu Qurayzah a skutočnosť, že len nedávno vstúpila Islam Islam . . Their acceptance of this was facilitated by the fact that their leader Sa'd passed judgment on Banu Qurayzah. Ich prijatie tohto bolo uľahčené tým, že ich vodca Sa'd prešiel rozsudok Banu Qurayzah. The number of warriors who were executed was 400. Počet bojovníkov, ktorí boli popravení bol 400. ^{25 25} Three of Banu Qurayzah were spared because they entered Islam Tri z Banu Qurayzah boli ušetrené, pretože vstúpil islam ^{26 26} and they kept their wealth; three others may have been spared because they were protected by some of the companions because of their loyalty to the treaty during the siege. a udržiavali ich bohatstvo, ďalšie tri by mohli byť ušetrené, pretože boli chránené niektoré spoločníkmi, pretože ich lojalitu voči zmluve počas obliehania. There are many reports dealing with this, but they cannot be taken as valid evidence. Existuje mnoho správ, ktoré sa zaoberajú, ale nemôžu prijať ako platný dôkaz. The prisoners were detained in the house of Bint al Harith. Väzni boli zadržaní v dome Bint al-Harith. ^{27 27}

The executions were carried out in the market place in Madinah, where trenches were dug; they were killed in groups and thrown into the trenches. Popravy vykonávali na trhu v Medine, kde boli vykopané zákopy, boli zabití v skupinách a hodená do zákopov. ^{28 28} Only one of their women was killed Iba jeden z ich žien, bol zabitý ^{29 29} ; she had killed one of the companions — Khalid ibn Suwayd — by dropping a millstone on him. ; Jí zabil jedného zo spoločníkov - Chálid ibn Suwayd - týmto ťahom mlynský kameň na neho.

Boys below the age of puberty were released. Chlapci vo veku do puberty bol prepustený. ^{30 30} After the execution of the warriors had been carried out, the Prophet divided their wealth and appointed the women to the custody of the Muslims. Po prevedení bojovníkov boli vykonané, Prorok si rozdelili bohatstvo a menovania žien do väzby moslimov. ^{31 31} The books of Maghazi give some detail of how the division was carried out, but their reports cannot be taken as valid evidence. Knihy Maghazi dať nejaký detail, ako bolo rozdelenie vykonané, ale ich správy, nemôže prijať ako platný dôkaz.

The Messenger chose Rayhanah ibn Khanafah, one of the women prisoners, for himself, according to Ibn Ishaq, Ibn Sa'd and many others. Posel vybral Rayhanah ibn Khanafah, jedna zo žien, väzňov, sám za seba, podľa Ibn Ishak, Ibn Sad a veľa ďalších. Al Waqidi and those who followed him said that he married her, but the first suggestion is more likely. Al Waqidi a tí, ktorí šli za ním povedal, že sa s ňou oženil, ale prvý návrh je pravdepodobnejšie.

Some contemporary historians tend to deny and weaken the reports dealing with the punishment faced by Banu Qurayzah Niektorí súčasní historici inklinujú popierať a oslabiť správ zaoberajúcich sa trestu, ktorým čelia Banu Qurayzah ^{32 32} on the basis that proving these reports may hurt humanitarian feelings or serve the interests of Zionist propaganda, but this is not the case. Na základe preukázania, že tieto správy môžu poškodzovať humanitárne pocity alebo slúžiť záujmom sionistické propagande, ale to nie je tento prípad. The most authentic Islamic sources prove that it happened. Najautentickejšie islamskej zdroje dokazujú, že sa to stalo. The severe punishments were only given because of the acts of high treason which Banu Qurayzah committed when they betrayed the Muslims and broke the treaty, instead of participating with them in defending Madinah, in accordance with the treaty between the two sides. Prísne tresty boli uvedené iba z dôvodu činov vlastizrady, ktoré Banu Qurayzah dopustil, keď zradili moslimami a zlomila zmluva, namiesto toho, že sa s nimi pri obhajobe Madinah, v súlade so zmluvou medzi oboma stranami. In this day and age, nations still execute traitors who cooperate with the enemy. V dnešnej dobe, národmi ešte vykonať zradcov, ktorí spolupracujú s nepriateľom.

The punishment of Banu Qurayzah fitted their crime, because they had exposed the Muslims to the threat of being killed, their wealth to the threat of being seized, and their women and children to the threat of being taken prisoner; therefore, their punishment was a fitting recompense. Potrestanie Banu Qurayzah musia ich trestnej činnosti, pretože oni mali vystavené moslimov k hrozbe, že budú zabití, ich bohatstvo k hrozbe, že bude chytený, a ich ženy a deti k hrozbe, že bude zajatý, a preto bol ich trest montáž odmenu. There is no need to avoid historical facts or to deny authentic reports. Nie je potrebné, aby sa zabránilo historické fakty, alebo poprieť autentické správy.

1. Ibn Sa'd, al Tabaqat , 3/74; Ibn Hisham, al Sirah , 3/715; Al Tabari, Tarikh al Rusul , 3/593; Ibn Sayyid al Nas, Uyun al Athar , 3/68 [ Ibn Sad, al Tabaqat, 3 / 74, Ibn Hisham, al Sirah, 3 / 715, Al Tabara, Tarikh al Rusul, 3 / 593, Ibn al Sayyid Nas, Uyuni al athar, 3 / 68 [ back späť ] ]
2. Abd al Razzaq, al Musannaf , 5/367; Ibn Hisham, al Sirah , 3/699; al Haythami, Majma' al Zawa'id , 6/143: he attributed it to al Tabarani and said that the men in the isnad are thiqah . Abd al Razzaq, al Musannaf, 5 / 367; Ibn Hisham al Sirah, 3 / 699; al Haythami, majme 'al Zawa'id, 6 / 143: on prikladal to al Tabarani a povedal, že muži sú v isnad thiqah. [ [ back späť ] ]
3. Al Bukhari, at Sahih , 3/33, 73; see also Malik's suggestion. Al Buchar, na sahih, 3 / 33, 73, pozri tiež Malik je návrh. [ [ back späť ] ]
4. Ibn Kathir, al Bidayah , 4/934; and al Sirah at Nabawiyyah , 3/180-1; Ibn Qayyim, Zad al Ma'ad , 388-9; Ibn Hajar, Fath al Bari , 7/393 [ Ibn Kathir, al Bidayah, 4 / 934, a al Sirah na Nabawiyyah, 3/180-1, Ibn Qayyim, Zad al Ma'ad, 388-9, Ibn Hajar, Fath al-Bari, 7 / 393 [ back späť ] ]
5. Abd al Razzaq reported this from the mursal hadith of Sa'id ibn al Musayyab, which are the most sahih mursal hadith. Abd al Razzaq hlásené z tejto Hadith mursal z Said ibn al Musayyab, ktoré sú najviac sahih mursal Hadith. The report is valid as evidence, if there are other reports which support it ( al Musannaf , 5/368-373). Táto správa je platná ako dôkaz, ak existujú iné správy, ktoré ho podporujú (al Musannaf, 5/368-373). Abu Nu'aym, from the mursal hadith of Sa'id also (Abu Nu'aym, Dala'il al Nubuwwah , 3/183). Abu Nu'aym, z mursal Hadith o Sa'id tiež (Abu Nu'aym, Dala'il al Nubuwwah, 3 / 183). [ [ back späť ] ]
6. Al Bukhari, al Sahih , 3/306; Muslim, al Sahih , 7/138 [ Al Buchar, al sahih, 3 / 306, moslim, al sahih, 7 / 138 [ back späť ] ]
7. Ibn Hisham, al Sirah , 3/706, without isnad. Ibn Hisham, al Sirah, 3 / 706, bez isnad. [ [ back späť ] ]
8. Al-Waqidi, al Maghazi , 3/454-9; Al Tabari, Tarikh al Rusul , 3/570-3; Ibn Hazm, Jawami al Sirah , 187-8; Ibn Abd al Barr, al Durar , 181-3; Ibn Sayyid al Nas, Uyun al Athar , 3/59-60; Ibn Kathir, at Bidayah , 3/103-4 [ Al-Waqidi, al Maghazi, 3/454-9, Al Tabara, Tarikh al Rusul, 3/570-3, Ibn Hazmi, Jawa al Sirah, 187-8; Ibn Abd al-Barr, al durare, 181-3; Ibn Sajíd al Nas, Uyuni al athar, 3/59-60, Ibn Kathir, na Bidayah, 3/103-4 [ back späť ] ]
9. Ibn Kathir, al Bidayah , 3/103-4 [ Ibn Kathir, al Bidayah, 3/103-4 [ back späť ] ]
10. Al Bukhari, al Sahih , 3/24; Ahmad, al Musnad , 6/56, 131, 280 [ Al Buchar, al sahih, 3 / 24, Ahmad al Musnad, 6 / 56, 131, 280 [ back späť ] ]
11. Al Bukhari, al Sahih , 3/24; 144 [ Al Buchar, al sahih, 3 / 24, 144 [ back späť ] ]
12. Bukhari ( Ibid. , 3/24); Muslim (Muslim, al Sahih , 5/163) say Zuhr. Buchar (Id, 3 / 24), moslimské (moslim, al sahih, 5 / 163) hovoria zuhr. [ [ back späť ] ]
13. Ibn Hisham, al Sirah , 3/716-7, from the mursal hadith of Ma'bad ibn Ka'b ibn Malik, who is maqbul . Ibn Hisham, al Sirah, 3/716-7 z mursal Hadith o Ma'bad ibn Ka'ba ibn Malik, ktorý je maqbul. [ [ back späť ] ]
14. Ibn Hajar, [ Ibn Hajar, [ back späť ] ]
15. Fath al Bari [ Fath al Bari [ back späť ] ]
16. Ibn Hisham, al Sirah , 3/716; Ibn Sa'd, al Tabaqat , 3/74 (both without isnad). Ibn Hisham, al Sirah, 3 / 716; Ibn Sad, al Tabaqat, 3 / 74 (obaja bez isnad). [ [ back späť ] ]
17. Ibn Hisam, al Sirah , 3/716; Ibn Hajar, Fath at Bari , 7/413 [ Ibn Hisao, al Sirah, 3 / 716, Ibn Hajar, Fath v Bari, 7 / 413 [ back späť ] ]
18. Tabari, Tarikh al Rusul , 2/583, the narrator himself said that he was unsure as to whether it was a month or 25 days. Tabara, Tarikh al Rusul, 2 / 583, rozprávač sám povedal, že si nebol istý, či to bol mesiac alebo 25 dní. [ [ back späť ] ]
19. Al Sa'ati, al Fath al Rabbani li Tartib Musnad al Imam Ahmad , 21/81-3. Al Sa'ati, al-Fath al Rabbani Ak Tartib Musnad al Imam Ahmad, 21/81-3. All the narrators are reliable. Všetci vypravěči sú spoľahlivé. [ [ back späť ] ]
20. Ibn Sa'd, al Tabaqat , 3/74, without isnad. Ibn Sad, al Tabaqat, 3 / 74, bez isnad. [ [ back späť ] ]
21. Ibn Kathir, al Bidayah , 4/118-9; Ibn Hajar, Fath at Bari , 7/413; mursal from Musa ibn Uqbah from al Zuhri. Ibn Kathir, al Bidayah, 4/118-9, Ibn Hajar, Fath v Bari, 7 / 413, mursal od ibn Musa al Uqbah z zuhr. [ [ back späť ] ]
22. Tabari, Tarikh al Rusul , 2/583; Ibn Hazm, Jawami al Sirah , 193; Ibn Abd al Barr, al Durar , 189; Ibn Sayyid al Nas, 'Uyun al Athar , 2/69 [ Tabara, Tarikh al Rusul, 2 / 583; Ibn Hazmi, Jawa al Sirah, 193, Ibn Abd al-Barr, al durare, 189, Ibn al Sayyid Nas, 'Uyuni al athar, 2 / 69 [ back späť ] ]
23. Al Sa'ati, al Fath al Rabbani, 21/81-3, with a hasan isnad . Al Sa'ati, al-Fath al Rabbani, 21/81-3, s Hasan isnad. [ [ back späť ] ]
24. Al Bukhari, al Sahih , 2/210, 3/24-25; Muslim, al Sahih , 5/160-1 [ Al Buchar, al sahih, 2 / 210, 3/24-25, moslim, al sahih, 5/160-1 [ back späť ] ]
25. Ahmad, al Musnad , 3/350, with a hasan isnad; Ibn Hajar ( Fath al Bari , 7/14) mentioned the differences in their numbers, ranging from 400 to 900, and reconciled the different reports by saying that the increase included the followers of Banu Qurayzah, such as slaves, freedmen, and others. Ahmad al Musnad, 3 / 350, s Hasan isnad, Ibn Hajar (Fath al-Bari, 7 / 14) uvedené rozdiely v ich počte, v rozsahu 400 až 900, a zmieril rôznych správ tým, že zvýšenie zahrnuté nasledovníci Banu Qurayzah, ako otroci, slobodní, a ďalšie. [ [ back späť ] ]
26. Al Bukhari, al Sahih , 3/11; Muslim, al Sahih , 5/159. Al Buchar, al sahih, 3 / 11, moslim, al sahih, 5 / 159. The three who entered Islam were: Tha'labah ibn Sa'iyah, Usayd ibn Sa'iyah and Asad ibn 'Ubayd. Traja, ktorí nastúpili do islamu: Tha'labah ibn Sa'iyah, Usayd ibn Sa'iyah a Asad ibn 'Ubaydi. [ [ back späť ] ]
27. This is the report of Ibn Ishaq (Ibn Hisham, al Sirah , 3/721). Toto je správa Ibn Ishak (Ibn Hisham, al Sirah, 3 / 721). 'Urwah mentions it was the house of Usamah ibn Zayd. 'Urwah spomína, že bol dom ibn Usamah Zajda. The reports can be reconciled by saying that the prisoners were put in two houses because of their great numbers. Správy možné prekonať tým, že väzni boli dal v dvoch domoch z dôvodu ich veľkého počtu. [ [ back späť ] ]
28. Ahmad, al Musnad , 3/351; al Tirmidhi, Sunan , 4/144-5 [ Ahmad, al Musnad, 3 / 351; al Tirmidhi, Sunan, 4/144-5 [ back späť ] ]
29. Ibn Hisham, al Sirah , 3/722; Ahmad, al Musnad , 6/277; Abu Dawud, al Sunan , 2/150. Ibn Hisham, al Sirah, 3 / 722, Ahmad al Musnad, 6 / 277, Abu Dawuda, al Sunan, 2 / 150. Its isnad is hasan li dhatih . Jeho isnad je Hasan ak dhatih. [ [ back späť ] ]
30. Ibn Hisham, al Sirah , 3/724; Ibn Sa'd, al Tabaqat , 2/72-7 [ Ibn Hisham, al Sirah, 3 / 724, Ibn Sad, al Tabaqat, 2/72-7 [ back späť ] ]
31. Al Bukhari, al Sahih , 3/11; Muslim, al Sahih , 5/159 [ Al Buchar, al sahih, 3 / 11, moslim, al sahih, 5 / 159 [ back späť ] ]
32. See the research of Dr. Walid Arafat in the papers of the World Sirah Conference in Qatar. Pozrite sa na výskume Dr Walid Arafata v dokumentoch Svetovej Sirah konferencii v Katare. Ed. Ed. note: See the Poznámka: Pozri same paper rovnaký papier in The Journal of the Royal Asiatic Society of Great Britain and Ireland , 1976, pp. vo vestníku Kráľovskej ázijské spoločnosti z Veľkej Británie a Írsko, 1976, pp. 100-107 [ 100-107 [ back späť ] ]