فهرست مطالب mojgan ahangar davoodi

The battle of Bani Qurayzah is one of the challenging events in the Prophet’s (PBUH) life. It is said that Bani Qurayzah was besieged by the prophet’s troops, forced to surrender, and their men were killed in captivity. But there is evidence of the occurrence of physical conflict in the battle of Bani Qurayzah, which indicates a flaw in the famous report. In the present study, this evidence is presented in five headings. First, we show that there is no tradition indicating the absence of physical warfare in the Bani Qurayzah incident, while some sources are silent on this issue and others have expressed images of shooting in this war. There are also traditions that report the bravery of Imam Ali (AS) and Zubair ibn al-Awwam on the battlefield but have been abandoned due to the silence of well-known sources. Verses by Hassan ibn Thabit are also presented as evidence of the battle of Qurayzah, which depicts a bloody war. Also, the difference between the fate of Bani Qurayzah and Bani Nadir in the occurrence of physical warfare is well illustrated in the narration of Abdullah ibn Umar and the verses of Hassan ibn Thabit as real witnesses. Another important reason is how the spoils of this war were divided and distributed among its Muslim participants after estimating and separating the khums (one-fifth) of the spoils. This method of dividing the spoils which is different from the way they were handed over to the prophet in the Bani Nadir incident indicates the occurrence of a physical conflict in Qurayzah. These pieces of evidence, which have no contradictory alternatives, indicate the occurrence of physical warfare in the battle of Bani Qurayzah.

There is a group of narrations about the battle of Banī Qurayzah about the killing of one of the leaders of this tribe named Zubair Ibn Bātā, which has been narrated from Urwah Ibn Zubair, Ibn Shihāb al-Zuhrī, and al-Wāqidī. According to these narrations, Zubair Ibn Bātā was released by Thābit Ibn Qays, but after his release, he asked to be killed and then the Muslims complied with his request. In this article, the narrations related to this incident were examined using the Isnad-cum-Matn analysis method, concluding that the second part of the narration, i.e. Zubair was killed, has been fabricated and added to this narration; because there is earlier information containing that Thābit Ibn Qays set Zubair free in return of an owe. This is completely consistent with the first part of these narrations. In addition, Zubair was a free man when being killed, and his killing is not subject to captive legal rules but is considered murder which is forbidden in Islam. According to this study, the distortion was probably done by al-Zuhair in the first quarter of the second century. This distorted narration has been used in various ways in the jurisprudence of some jurists of the Islamic school of thought since the end of the second century in issuing a sentence on a captive. Keywords: Tradition Criticism, Banī Qurayzah, Isnad-cum-Matn Analysis Method, Zubair Ibn Bātā, Killing a Captive

Verse 34 of surah An-Nisa, especially in two parts; men’s supporting or in charging of women, and proposed Quranic three steps to facing women disobedience, has been especially considered by Islamic commentators and scholars. There is a tradition that many commentators have interpreted concepts such as “qawwamun” and “idribuhunna” in the verse according to it. In this paper, different versions of this tradition have been examined using the Isnad-cum-matn analysis method. The results of this study show that the wording of this tradition is late and the earliest version belongs to the late first century and is by Hassan Basri. The subject of the earlier commentators in expressing this tradition is the issue of retaliation of couples, the analysis of which depends on the concept of “qawwamun”. The analyses show that this retaliation is not related to the discussion of "idribuhunna" and approving or denying of the beating of women. It seems that this retaliation cannot be used as a basis in the analysis of verse 34 of An-Nisa. Also, according to other traditions that referred to the concept of “qawwamun”, it seems that the word “rȃ” is synonymous with “qawwam” meaning “protection”.