Ka'b ibn al-Ashraf

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Abū Lailā Kaʿb ibn al-Aschraf ( Arabic أبو ليلى كعب بن الاشرف, DMG Abū Lailā Kaʿb ibn al-Ašraf , d. 624/625) was a poet , tribal chief ( Saiyid ), horseman ( Fāris ) and an adversary of Mohammed in Medina , who was murdered at his behest.

Life

Little is known from the available sources about Kaʿb's life before the hijra . His father, whose name is given differently with Saʿd ibn Aswad or Aswadān, is said to have come to Yathrib to settle a blood debt, where he is said to have married Kaʿb's mother - ʿUqaila bint Abī l-Huqaiq. Although his father was an Arab from the Taiyi 'tribe, Kaʿb was considered a member of the Banū n-Nadīr because of his Jewish mother . After the early death of his father, she raised him as a Jew and a member of her tribe. He was held in high regard among the Banū n-Nadīr and was considered one of their leaders.

Frants Buhl describes him as an enthusiastic advocate of Judaism and refers to the poem by a Jewish poet named Sammāk:

« قَتَلْتم سيّدَ الاحبار كعبًا »

"Qataltum saiyida l-aḥbāri Kaʿban"

"You killed Kaʿb, the lords of the rabbis ..."

At the same time, there are no further indications of Kab's rabbinical activity from the sources, so that a forgery or confusion - possibly with Kaʿb al-Ahbār - can be assumed.

He was valued as a poet - so Abū l-Faraj al-Isfahānī describes him as an excellent and linguistically gifted personality ( Faḥl faṣīḥ , literally: "eloquent stallion"). Ka'b's poems have come down to us in al-Wāqidī , at-Tabarī and in the Prophet's biography of Muhammad ibn Ishāq in the review of ʿAbd al-Mālik ibn Hishāms .

His fortress, the Ḥiṣn Kaʿb ibn Asraf , has been preserved to our time and is one of the only two remaining fortresses of ancient Yathrib.

Conflict with muhammad

Kaʿb's protest against Mohammed's new market

Overview of all sub-tribes of the Ḫazraǧ

The dispute between Kaʿb and Mohammed goes back to his attempt to set up a market in Medina that would replace or compete with the existing market of Banū Qainuqāʿ . According to a report in the history of as-Samhūdīs (d. 1506), Mohammed pitched a tent on a vacant and uninhabited area of ​​a former cemetery in the area of ​​the Banū Sāʿida, a clan of the Khazradsch , and designated it as the future market for the Muslims. Ka'b then entered the tent and severed its ropes, so that Mohammed set up the market at a different location.

Poetic exchange of blows

Kaʿb's encouragement of the Quraysh to fight after the Battle of Badr

The death of Abū Ḥakīm (Abū Ǧahl) in the Battle of Badr 624

At the news of the victory of the Muslims in the Battle of Badr , Kaʿb went to Mecca, visibly shaken, to urge the defeated Quraysh there in the form of poems about the fight against Mohammed and his followers, so that they would avenge their defeat. One of the poems that he is said to have recited on this occasion, in the version narrated by Al-Wāqidī , reads as follows:

Ṭaḥanat Raha Badrin li-mahliki ahlihī
wa-li-miṯli Badrin tastahillu wa-tadma'u
qutilat Saratu n-nasi Haula ḥiyāḍihī
lā tab'adū inna l-Muluka tuṣarra'u
wa-yaqūlu aqwāmun uḏallu bi-suḫṭihim
inna Bna l-Ašrafi zalla ka'ban yaǧza'u
ṣadaqū falaita l -arḍa sāʿata quttilū
ẓallat tasīḫu bi-ahlihā wa-tuṣaddiʿu
came qad uṣība bi-hā min abyaḍa māǧidin
ḏī bahǧatin yaʾwī ilaihī ḍ-ḍuiyaʿu
ṭalqiāāāu ṭalqi l-yadainḫiʾbaīduqna l-yadainḫiʾbaīt alqi l-yadainḫiʾbaīt aqulahāua
alqi l-yadainḫiḏbaīt alqi l-yadainḫiḏbaīduqna l-yadainḫiḏba
l-yadaini
ḫašaʿū li-qatli Abī l-Ḥakīm wa-ǧuddiʿū
wa-bnā Rabīʿata ʿindahu wa-Munabbihun
hal nāla miṯla l-muhlakīna t-Tubbaʿu

Badr's mill has milled to the ruin of his people.
Because of [events] like [the one in] Badr, you have to weep loudly
The best of all people have been killed around the collecting wells
Don't think this is remote! Kings have also been defeated.
One people whose indignation has humiliated me say
that Ibn al- Ashraf remains a heel (kaʿb) who is troubled.
How right they are: if only the earth had
sunk and broken at the hour when they were slaughtered, together with its people!
How many were struck by the sincere, exalted,
and handsome men to whom the poor fled!
Generous when the stars do not keep [their promise that it will rain],
bearer of the burdens who rule and receive a quarter.
I have heard that the Banū Mughīra were all humiliated and mocked
by the death of Abū Hakīm ,
And with him [were killed] the two sons of Rabīʿa and Munabbih.
Did Tubbaʿ [such praise] receive [such praise] as those killed [in Badr]?

The version handed down by Ibn Hisham with a different order of verses and individual differences also contains the following lines:

Nubbiʾtu anna l-Ḥāriṯa bna Hišāmihim
fī n-nāsi yabnī ṣ-ṣāliḥāta wa-yaǧmaʿu
li-yazūra Yaṯriba bi-l-ǧumūʿi wa-innamā
yaḥmī ʿalā l-arīu l-karwa-karwa

I have been notified that al-Harith ibn Hisham is doing favor to
the people and gathering [troops]
to pay a visit to Yathrib with the troops; in truth
only the noble and the great protect the noble descent.

Hassan ibn Thabit's answer

The poetic response of the famous poet Hassān ibn Thābit (d. C. 659), who was then in the service of Muhammad, to these words is transmitted in the following verses:

Lā zāla Kaʿbun yastahillu dumūʿahū
li-l-hālikīna muǧaddaʿan lā yasmaʿu
falaqad rāʾitu bi-baṭni Badrin minhumu
qatlā tasiḥḥu lahā l-ʿuyūnu wa-tadšulaʿu
fa-ibki ḍḍiʿ-lanzi ālafati-lābati
-lādanita-lāibki i
-lādanita-lāibki haadanka -ā'ibki i and ā'ibki ianka -Raḥmānu minnā saiyidan
wa-ahāna qauman qātalūhū wa-ṣurriʿū
wa-naǧā wa-aflata minhumu mutasarriʿan
fallun qalīlun hāribun yatamazzaʿu
wa-
naǧā li-aflata minhumataaṣaʿallafuīun-aflata minhumaẓa qallafuhīu-yu-aflata yšaʿaẓallihun-yu-aflata y'aʿaalbuhīun

Ka'b still sheds his tears
over the mutilated fallen and does not hear.
I saw them in the Badr valley: the slaughtered people
for whom tears shed their eyes, weep
[calm]! You made a puny slave cry, who
is like a pooch who longs for a little bitch.
The Merciful has given our Lord [d. H. Mohammed] Relief brought
and the people who fought him humiliated and struck down.
And there escaped from them in a hurry.
A small remnant that was rubbed up on the run .
From them those escaped whose hearts are
overcome and bursting with fear.

Ibn Ishāq's presentation of the poem lacks the penultimate verse. Both Ibn Ishāq and al-Wāqidī narrate Ibn Thābit's verses in slight variations and have a different first verse:

Abkā li-Kaʿbin ṯumma ʿulla bi-ʿabratin
minhu wa-ʿāša muǧaddaʿan lā yasmaʿu

Kaʿb was made to cry. Then he became sick with the pain of
it and lived humiliated without understanding.

The Prophet commissioned Ibn Thābit to also mock Kab's Meccan hosts so that they would be forced to refuse him hospitality in the future - according to Watt an indication of the great influence of poetry in the time of Muhammad:

A-lā abliġū ʿannī Asīdan risālatan
faḫāluka ʿabdun bi-s-sarābi muǧarrabu
li-ʿumrika mā aufā Asīdun bi-ǧārihī
wa-lā Ḫālidun wa-lā l-mufāḍatu
-abimmatiū kairbu udun ʾabimmatiū
rbu abimmatiū rbu ʿ mudarrabu

Tell Usaid from me:
Your uncle is a slave who is tempted by the illusion.
With your life! Neither Usaid should fulfill his promise to his protégé,
Nor Chālid, nor fat Zainab.
And ʿAttāb is a servant who is not true to his word,
a liar in matters of the head, a trained monkey.

Ka'b returns to Medina and the conflict intensifies

Even after his subsequent return to Medina, Kaʿb continued to campaign against the Muslims. In another poem he is said to have asked the inhabitants of the oasis, among other things, to expel Mohammed and to have said that the noses of the Murīd (Muraid) should be chopped off after a poet of the Ka seineb tribe for his verses after the Battle of Badr and the had mocked the Meccans who had fallen in battle.

Kaʿb's insult to married Muslim women in the form of love poems addressed to them exacerbated his conflict with the Prophet. One of these poems was for Lubāba bint al-Hārith, an early follower of Mohammed and sister of his wife Zainab bint Chuzaima and mother of his cousin ʿAbdallāh ibn ʿAbbās . Kaʿb calls her in her Kunya Umm al-Fadl and speaks of the movement of what is "between her ankle and elbow" ( baina kaʿbihā wa-marfiqihā ), i.e. H. of the buttocks:

A-rāḥilun anta lam taḥlul bi-manqabatin
wa-tārikun anta Umma l-fadli bi-l-Harami
ṣafrā'u rādi'atun lau tu'ṣaru n'aṣarat
min di l-qawārīri wa-l-ḥinnā'i wa-l-Khatami
yartaǧǧu mā baina ka'bihā wa-marfiqihā
IDA taʾattat qiyāman ṯumma lam taqumi
ašbāhu Ummi Ḥakīmin iḏ tuwāṣilunā
wa-l-ḥablu minhā matīnun ġairu munǧaḏimi
iḥdā Banī ʿĀmirin ǧunna l-fuʾāduami-hā
wa-lau mšat
-wa-nu-far-far-far-saiqina
ahlu l-maḥallati wa-l-īfāʾi bi-ḏ-ḏimami
lam ara šamsan bi-lailin qablahā ṭalaʿat
ḥattā taǧallat lanā fī lailati ẓ-ẓulami

Do you go away without stopping at a mountain pass,
leaving Umm al-Fadl in the haram ?
Pale, repellent, if you squeezed it out, it would come out of
[perfume] bottles, henna and katam .
What is between her ankle and elbow trembles
When she starts to stand up and then doesn't.
Similar to the Umm Hakīm , when she associates with us,
the bond with her is firm and inseparable.
One of the Banū ʿĀmir who beguiles the heart,
And if she [it] she can cure Kaʿb of the disease,
The top of women and her father the top of the people
A dutiful people who stand by their word
I never have at night saw a sun
before it rises , before it revealed itself to us in the dark of night.

What Umm Hakīm it is about is not clear from at-Tabarī's tradition of the poem. Umm Hakīm bint ʿAbd al-Muttalib, the aunt of Mohammed on his father's side, died before the advent of Islam. Both Umm Hakīm bint al-Hārith and Umm Hakīm bint Tāriq had not yet accepted Islam at this point, while Umm Hakīm bint Qāriz is listed in Ibn Saʿd's Kitāb al-Ṭabaqāt al-kabīr among the women who no longer live to see the Prophet to have. Neither Umm al-Hakam bint ʿAbd ar-Rahmān, also known as Umm Hakīm, nor Umm Hakīm bint Widāʿ belonged to a (sub) tribe called Banū ʿĀmir . Possibly it is Umm Hakīm bint an-Nadr of the ʿAdī ibn ʿAmr of the Chazradsch, who, like the ʿĀmir ibn Mālik, can be traced back to Mālik ibn an-Najār.
Alternatively, the Banū ʿĀmir could refer to the tribe of Umm al-Fadl - namely the Banū ʿĀmir ibn Saʿsaʿa.

assassination

Sequence of events

Finally, Mohammed made the decision to have Kaʿb killed. The oldest biography of the prophets of Ibn Ishāq and the traditional collections of Buchārīs and Muslims report unanimously:

« قال رسول الله [...] ‹من لكعب بن الأشرف؟ فإنه قد آذى الله ورسوله ›، فقام محمد بن مسلمة فقال: يا رسول الله أتحب أن أقتله؟ قال: ‹نعم› ، قال: فأذن لي أن أقول شيئا ، قال: <قل.> »

«Qāla rasūlu Llāhi […]:‹ Man li-Kaʿbi ibni l-Asraf? Fa-innahū qad āḏā Llāha wa-rasūlah ›, fa-qāma Muḥammadu ibnu Maslamata fa-qāla: Yā rasūla Llāhi, a-tuḥibbu an aqtulah? Qāla: 'Naʿam', qāla: Fa-ʾḏan lī an aqūla šaiʾan, qāla: 'Qul'. »

“The Messenger of God […] said: 'Who is willing to kill Ka'b ibn al-Ashraf? For he has hurt God and his prophet. ' Thereupon Muhammad ibn Maslama rose and said: 'O Messenger of God! Do you want me to kill him? ' Then [the Prophet] said, 'Yes.' He [d. H. Muhammad ibn Maslama] said: 'Then allow me to say something.' Then [the Prophet] said, 'Speak.' "

- al-Buḫārī : Al-Gāmiʿ aṣ-Ṣaḥīḥ

Under the pretext of asking him for a loan, the conspirators sought out Ka'b and won his trust by asking him about the hostility to other Arab tribes caused by the arrival of Muhammad in Medina, the corresponding restriction of their travel options, the payment of the Zakāt taxes and the resulting economic hardship they found themselves in. When they first met, Kaʿb asked if they were willing to give him their wives as hostages as pledge for the loan. The conspirators refused. The sons did not want to give them as pledge either, but they offered Ka'b their weapons. Kaʿb agreed.
On the night of the murder, the prophet accompanied the murderers a part of the way, then bid them farewell with blessings for their success. The woman with whom Kaʿb shared his bed that night warned him on the night of the murder: "I hear a sound as if blood was dripping down from him." Kaʿb explained to her that it was only about Muhammad ibn Maslama and Kaʿb's milk brother Abū Nā 'ila. A generous man should not refuse a nocturnal invitation, even if it was for his death. Two other men accompanied the conspirators: Abū ʿAbs ibn Jābir al-Harith ibn ʿAus and ʿAbbād ibn Bishr. Abū Nā'ila ran a hand through Kaʿb's hair, ostensibly to admire his perfume. He repeated this to allay Ka'b's suspicions. The third time he shouted, "Kill the enemy of God!" And the conspirators attacked Ka'b. Unsuccessful at first, because Ka warb was a good fighter and severely injured al-Harith. Finally Ibn Maslama took up his dagger and stabbed Kaʿb so hard in the abdomen that the weapon came out again in the anus. After the crime, the murderers went to Mohammed to report back to him. Mohammed called out a takbeer after this success .

Ibn Ishāq closes the presentation with the words: “The Jews were afraid because of our battle with the enemy of God and there was no Jew who was not afraid for himself.” The wording in al-Wāqidī also corresponds:

« ففزعت اليهود ومن معها من المشركين ، فجاءوا إِلى النبيّ حين أَصبحوا فقالوا: قد طُاارق صاحبنا لالاَث صابن هلالاَث احمن الالاَث نامشبا لالد ن المن الالد ن المن يد. فقال رسول الله [...]: إِنَّه لو قر كما قر غير ممن هو على مثل رأيه ما اغْتِيل ؛ ولكنه نال منا الأَذى وهجانا بالشعر ، ولم يفعل هذا أَحدٌ منكم إِلَّا كان له السيف. »

«Fa-faziʿat al-yahūd wa-man maʿahā mini l-mušrikīna, fa-ǧāʾau ilā n-nabī ḥīna aṣbaḥū fa-qālū: Qad ṭuriqa ṣāḥibunā l-lailata wa-huwa saiyidun min. Sāutan biātinā l ḥadaṯ ʿalamnāhu. Fa-qāla rasūlu Llāhi […]: Innahū lau qarra kamā qarra ġairu mimman huwa ʿalā maṯali rāʾī ma uġtīlu; wa-lākinnahu nāla minnā l-aḏā wa-haǧānā bi-š-šiʿr, wa-lam yafʿal hāḏā aḥadun minkum illā kāna lahū s-saif. »

“Then the Jews and the Gentiles who held it up with them were faced with fear. They came to the Prophet the next morning and said: 'Our companion, one of our masters, was broken into tonight (his apartment). And he was insidiously
murdered without our knowledge of a sin or a misdeed (which he would have been guilty of) . ' Then the Messenger of God said:' If he had behaved quietly (qarra) like others who did them have the same attitude as him had he not been assassinated […]. But he spoke badly of us [...] and reviled us with songs. Each of you who do this falls for the sword.

- al-Wāqidī : translation after Rudi Paret
Overview of all sub-tribes of Aus

Since the murderers were members of the ʿAbd al-Aschhal, a sub-tribe of the Aus , with the Banū n-Nadīr in a tribal alliance going back to pre-Islamic times , blood revenge was not to be expected for this act. The murders of the Jewish woman ʿAsmā 'bint Marwān and the Jewish proselyte Abū ʿĀfak occurred even before this incident .

Dating

Illustration of the Battle of Uhud from the Siyer-i Nebi (1559)

Among the sources available to us, al-Wāqidīs Kitāb al-Maġāzī and the Kitāb aṭ-Ṭabaqāt al-kabīr of his disciple Ibn Saʿd are the only ones who attempt to accurately date the death of Kaʿb ibn al-Ashraf. Here they give the 14th Rabīʿ al-Awwal of the third year of the Islamic calendar (September 4, 624).

Al-Wāqidīs statement contradicts this, according to which the Prophet went on an expedition against the Ghatafān on the twelfth Rabīʿ al-Awwal, i.e. on September 2, 624, and was absent from Medina for eleven days. Al-Balādhurī records the same year and month as the date of the assassination attempt on Kaʿb ibn al-Ashraf, although no specific date is given. At-Tabarī mentions the death of Kaʿb ibn al-Ashraf among the events that occurred in the early third year of the Islamic calendar and at the same time refers to the aforementioned dating of al-Wāqidī.

Although the Sīra Ibn Ishāqs does not give a specific date of death, the event is arranged chronologically after a month-long stay of Muhammad in Medina in Rabīʿ al-Awwal in the third year of the Islamic calendar (= 22 August to 20 September 624) and his subsequent expedition to Bahrān who occupied the two months of Rabīʿ ath-thānī and Jumādā l-ūlā (= approx. September 21 to November 18, 624.), and 625 before the battle of Uhud . According to Ibn Ishaq, the Prophet was also in Medina when the murder occurred. According to this chronology has the murder between Dschumada ath-Thaniya and Shawwal of the third year the Islamic calendar, d. H. between November 19, 624 and April 14, 625.

Submission of the Banū n-Nadīr by Mohammed. From the Jami 'at-tawarich , 14th century.

According to another account, quoted in al-Baghawī's commentary on the Qur'an (d. 1117) at the beginning of sura 59, the murder of Ka'b did not take place until after the battle of Uhud. The main reason for the murder is mentioned in this report, which is also reproduced in several later Koran commentaries, the breach of a contract concluded between Mohammed and the Banū n-Nadīr on the part of Kaʿb. According to this, Kaʿb went to Mecca after the battle of Uhud, accompanied by 40 other Jews, in order to conclude an alliance with Abū Sufyān ibn Harb . As a result, the Prophet decided to have Ka lassenb killed. The Banū n-Nadīr were expelled the following day. Other Qur'an comments cite reports that the prophet's decision to have him killed was not a breach of contract, but rather the involvement of Ka'b in a plot of murder by the Banū n-Nadīr of Mohammed after the battle of Uhud.

Al-Buchārī does not mention a date of death in his al-Ǧāmiʿ aṣ-nenntaḥīḥ , but also places the murder after the banū n-Nadīr were expelled in 625, which, according to Jones, is questionable in view of Kaʿb ibn al-Ashraf's membership of the Banū n-Nadīr appears.

rating

In contemporary poetry

This act also found its decisive influence in the poetry of the followers of Muhammad, which glorifies the perpetrators and their deed and emphasizes the resulting humiliation of the adversaries of Muhammad. Ibn Ishāq quotes Kaʿb ibn Mālik (d. 670 or 673):

Fa-ġūdira minhumu Ka'bu ṣarī'an
fa-Dallat ba'da maṣra'ihī n-Naḍīru
'Alá l-kaffaini tamma wa-qad'alathū
bi-aidīnā mušahharatu ḏukūru
bi-Amri Muḥammadin ID Dussa lailan
Ila Ka'bi AHI Ka'bi yasīru
fa-mākarahu fa-anzalahu bi-makrin
wa -Maḥmūdun aḫū ṯiqatin ǧasūru

They left Ka wurdeb prostrate
and after his death the [Banū] n-Nadīr became contemptible.
[There he lay] There, on two hands, after
men, made famous by us, overpowered him,
By order of Muhammad, when he
secretly sent Ka'b's brother to Ka'b at night .
He deceived him and brought him down by a ruse.
The trustworthy and courageous are praiseworthy.

An expanded version of this poem is handed down by Ibn Ishāq in the context of the expulsion of the Banū n-Nadīr along with other poems in which Kab's killing is praised or the followers of Mohammed are accused.

Hassān ibn Thābit wrote the following verses on the murder of Kaʿb and Abū Rāfiʿ :

Li-llâhi darru'iṣābatin lāqaitahum
yā Bna l-Ḥuqaiqi wa-anta yā Bna l-Ašrafi
yasrūna bi-l-l bidi-ḫifāfi ilaikumu
baṭaran ka-Usdin fī'arīnin muġrifi
Hatta ataukum fī mahalli bilādikum
fasaqaukum ḥatfan bi-Bidin qarqafi
mustabṣirīna bi- naṣri dīni nabīyihim
mustaṣġirīna li-kulli amrin muǧḥifi

How excellent the troop that you met,
Oh Ibn al-Huqaiq and you, Oh Ibn al-Ashraf
At night they came to you with light swords on
pride [or: nimble] like lions in their densely overgrown territory
Until they came to you Came to the place of your homeland
and let you taste death by an irrepressible sword
With the certainty that [thereby] the religion of their prophet would gain victory,
and contempt for all the dire consequences [of this deed].

In Islamic historiography and Koran exegesis

The Islamic historiography listed as the main reasons for the murder of Ka'b his attempts to incite the people of Mecca to fight against the Muslims who insult Muslim women in the form of love poems and a plot to assassinate Muhammad.

Al-Wāqidī narrates in his Kitāb al-Maġāzī a report in which the murder is regarded as an outrage . Marwān I is said to have inquired about the course of the murder at the time of his governorship in Medina. In response to Yāmīn ibn ʿUmair, one of the two members of the Kaʿb tribe who converted to Islam in the course of the siege and expulsion of their tribe, that it was treason ( ġadr ), Muhammad ibn Maslama replied:

« . [...] يا مروان ، أَيغدر رسول الله عندك؟ واللهِ ، ما قتلناه إِلَّا بأَمر رسول الله »

«Yā Marwān, a-yaġdiru rasūlu Llāhi ʿindak? Wa-Llāhi, mā qatalnāhū illā bi-amri rasūli Llāh […]. »

“Oh Marwān, is the Messenger of God treacherous in your eyes? By God we have him [d. H. Ka'b ibn al-Ashraf] only killed on the instructions of the Messenger of God [...]. "

- al-Wāqidī

Ka'b ibn al-Ashraf is also associated with the third verse of Sura 108 in some commentaries on Islamic Koranic exegesis - including Ibn Kathīr :

“(Yes) it is your hater who is trimmed (or: tailless, i.e. without attachment (?) Or without offspring?). (Or (as a curse): Whoever hates you should be clipped or tailless! "

- Translation: Rudi Paret

The central term in this verse is al-abtar , which Paret translated as "trimmed" or "tailless". This probably means a person who had no sons or whose male descendants had died and whose reputation was in danger of being forgotten. In this place in the Qur'an, which is difficult to interpret, the expression is supposed to express a curse which, according to the Tafsīr literature, is said to have been directed against several opponents of the Prophet. The Koran exegetes also relate the term in the neutral sense of "childless" to Mohammed, whose sons Ibrāhīm and al-Qāsim died early.

In modern western research

The murder of Ka'b ibn al-Ashraf and other poets who were hostile to him, for example an-Nadr ibn al-Harith , served as one of the main moral criticisms of the Prophet in research on life Muhammad. Hubert Grimme (1892) speaks of a "shameful act", while Frants Buhl (1930) attributes the event to an anti-Jewish attitude of Muhammad and otherwise describes the procedure as "disgusting intrigue ".

Arent Jan Wensinck

“Het is remarkable, that Mohammed's wreedste daden door de traditie aan een hemelsch bevel been toegeschreven: de voucher of Qainōqa ', de moord op Ka'b en de aanval op de Qoraiza. Daardoor wordt aan alle afkeuring het zwijgen oplegerd. Allah's weten schijnt ruimer te zijn dan dat zijner schepselen. "

“It is noteworthy that tradition attributes the cruelest deeds of Muhammad to a heavenly arrangement: the siege of the Qainuqāq , the murder of Kaʿb and the attack on the Quraiza . This has silenced any reproach. Allah's conscience seems to be more yielding than that of his creatures. "

- Arent Jan Wensinck : (1908)

In contrast to this, in argumentative terms, there has been a tendency to measure the crime against its historical context and to produce attempts to explain and justify Muhammad's actions. So are William Montgomery Watt to remember that during your lifetime and around Mohammed against a background of hostility Ka'bs against the Islamic community such an act was common.

“Of course, from our point of view, we abhor such insidious acts of murder. But we must also ask whether Mohammed's contemporaries felt the reprehensibility of his conduct as we did. Probably they didn't. Presumably the Prophet (and with him his partisans) was of the opinion that in the dispute with an opponent who had intrigued against him and his cause and thereby become extremely dangerous, every means was permitted, including murder. [...] The Prophet cannot be morally condemned because of his irreconcilable attitude towards those who think differently and who have harmed him with their sharp tongue. Satires were a dreaded weapon. They were thought to have an almost magical effect. As a weapon they were devious. Whoever made use of it had forfeited his life if he fell into the hands of the enemy. "

- Rudi Paret (1957)

Norman A. Stillman stated in 1979 that the reaction to Kaʿb's actions was in line with the norms of Arab society at the time. Hannah Rahman (1985) stressed that satirical poetry writing was a "dangerous activity". “An offended party or person could have reacted too harshly to an attack.” In his opinion, the action against Kaʿb was not a matter of “deliberate and cold-blooded assassination”: Da Kaʿb's poetry and his relationship with Mecca against the one that had been concluded with the Muslims Violated the contract , his killing was based on "legal considerations".

However, to this day there are representatives of the contrary opinion. Tilman Nagel (2008), for example, describes the murder of Ka'b ibn al-Ashraf as "heinous crimes".

In Egyptian Islamism

Anwar as-Sadat, President of Egypt 1970–1981

The killing of Ka'b ibn al-Ashraf also took place in the book The Forgotten Duty (الفريضة الغائبة, DMG al-Farīḍa al-Ġāʾiba ) of the Islamist theorist Muhammad ʿAbd as-Salām Faraj (d. 1982), with which he tried to legitimize the attack on Anwar as-Sadat under Islamic law. In connection with the question of permission to lie to or otherwise deceive the enemy in the course of jihad, Faraj referred, among other things, to the murder of Ibn al-Ashraf and legitimized this act with reference to the fact that Ka'b was related to Islam and Muslims wanted to harm. He writes:

“Some orientalists and those who have an illness in their hearts claim that the killing of Kaʿb ibn al-Ashraf was insidious and a perfidy [“ Ḫiyāna ”]. The answer is that this kaafir had terminated his contract [with the Muslims] and was careful to harm the Muslims. "

- Muḥammad ʿAbd as-Salām Faraǧ : al-Farīḍa al-Ġāʾiba

Faraj then mentions a report contained in the Kitāb al-Maġāzī al-Wāqidīs, according to which the Prophet, when asked about the reasons for the murder on the part of the Jewish tribesmen of Kaʿb, replied that ...

"[... w] if he had behaved calmly [...] like others who have the same attitude as him, he would not have been assassinated [...]. But he spoke badly of us [...] and reviled us with songs. Each of you who do this falls for the sword. "

- Quoted from Rudi Paret

The attempt to rebut the arguments put forward by Faraj by Jād al-Haqq ʿAlī Jād al-Haqq (d. 1996) in the form of a fatwa can be found in the collection “Islamic Reports of the Egyptian Office for the Issuing of Reports” with the text of Farīḍa al -Ġāʾiba as an appendix.

literature

Arabic sources

  • John Marsden Beaumont Jones (Ed.): The Kitāb al-Ma gh āzī of al-Wāqidī . Volume 1. Oxford University Press, London 1966, pp. 184-193.
    • German partial translation by Julius Wellhausen: Muhammed in Medina. This is Vakidi's Kitab alMaghazi in a shortened German version . Reimer, Berlin 1882, pp. 95-99 ( Textarchiv - Internet Archive ).
    • English translation by Rizwi Faizer: The Life of Muhammad. Al-Wāqidī's Kitāb al-Maghāzī . Routledge, London / New York 2011, pp. 91–96 ( preview on Google Books ).
  • Ferdinand Wüstenfeld (ed.): The life of Muhammad. After Muhammed Ibn Ishāk, edited by Abd el-Malik Ibn Hishām. Volume 1. Dieterichsche Universitäts-Buchhandlung, Göttingen 1859, pp. 548-553 ( Textarchiv - Internet Archive ).
    • German translation by Gustav Weil: The life of Mohammed after Mohammed Ibn Ishâk, edited by Abd el-Malik Ibn Hischâm. Translated from the Arabic by Dr. G. Because . Volume 2. J. B. Metzler, Stuttgart 1864, pp. 5-9 ( Textarchiv - Internet Archive ).
    • English translation by Alfred Guillaume: The Life of Muhammad. A Translation of ibn Isḥāq's Sīrat Rasūl Allāh . Oxford University Press, Oxford 2004, pp. 364-369 ( Text Archive - Internet Archive ).
  • Eduard Sachau (ed.): Ibn Saad. Biographies of Muhammad, his companions and the later bearers of Islam up to the year 230 of his flight . Volume 2, part 1: The campaigns of Muhammad (ed. Josef Horovitz). Brill, Leiden 1909, p. XV ( Textarchiv - Internet Archive ) & pp. 21-23 ( Textarchiv - Internet Archive ).
    • English translation by Syed Moinul Haq: Ibn Sa'd's Kitab al-Tabaqat al-Kabir . Volume 2. Kitab Bhavan, New Delhi 1985, pp. 35-39.
  • Muḥammad ibn Ismāʿīl al-Buḫārī: Al-Gāmiʿ aṣ-Ṣaḥīḥ . Dār ar-Risāla al-ʿĀlamīya, Damascus 2011, Volume 2, pp. 389 f. (Book 46, No. 2510; digitized from another edition: Textarchiv - Internet Archive ) and p. 610 f. (Book 54, No. 3031 & 3032; digitized from another edition: Textarchiv - Internet Archive ) and Volume 3, p. 291 f. (Book 62, No. 4037; digitized from another edition: Textarchiv - Internet Archive ).
  • Muslim ibn al-Ḥaǧǧāǧ: Ṣaḥīḥ Muslim . Volume 4. Dār ʿIzz ad-Dīn, Beirut 1987, pp. 73 f. (Book 32, No. 1801; digitized from another edition: Textarchiv - Internet Archive ).
    • English translation by Zubair Ali Zai (Ed.): English Translation of Sahîh Muslim . Volume 5. Dar-us-Salam, Riad 2007, pp. 110-112 ( Textarchiv - Internet Archive ).
  • Abū Dāwūd as-Siǧistānī: Sunan Abī Dāwūd . Volume 3. Dār ibn Ḥazm, Beirut 1997, pp. 144 f. (Book 9, No. 2768) ( Textarchiv - Internet Archive ) and p. 266 f. (Book 14, No. 3000) ( Textarchiv - Internet Archive ).
  • Aḥmad ibn Yaḥyā al-Balāḏurī: Ansāb al-Asrāf . Volume 1. Dār al-Maʿārif, Cairo 1959, p. 374 ( Textarchiv - Internet Archive ).
  • Michael Jan de Goeje (Ed.): Annales auctore Abu Djafar Mohammed Ibn Djarir at-Tabari ( Annalen at-Tabarīs ). Volume 1 (3). Brill, Leiden 1885, pp. 1368-1373 ( online ).
    • English translation by William Montgomery Watt and Michael V. McDonald (translator): The History of al-Tabari. The Foundation of the Community . Volume 7. SUNY Press, Albany 1987, pp. 94-98.

Secondary literature

  • Fuat Sezgin: History of Arabic Literature. Volume 2. Brill, Leiden 1975, p. 296 ( online ).
  • Hannah Rahman: The Conflicts Between the Prophet and the Opposition in Madina. In: Islam . Vol. 62, 1985, pp. 280-282.
  • Meir Jacob Kister: The Market of the Prophet. In: Journal of the Economic and Social History of the Orient . Volume 8, 1965, pp. 272-276 ( online ).
  • Régis Blachère: Histoire de la Littérature Arabe des Origines a la Fin du XV e Siècle de J.-C. Volume 2. Adrien-Maisonneuve, Paris 1964, p. 311.
  • Richard Gottheil, Hartwig Hirschfeld: Ka'b al-Ashraf . In: Jewish Encyclopedia . Volume 7. Funk & Wagnalls Company, New York / London 1904, p. 400 ( online ).
  • Uri Rubin: The Assassination of Kaʿb b. al-Ashraf. In: Oriens . Volume 32, 1990, pp. 65-71.
  • William Montgomery Watt: Kaʿb b. al-Ashraf . In: The Encyclopaedia of Islam. New Edition. Volume 4. Brill, Leiden 1997, p. 315 ( Textarchiv - Internet Archive ).

Notes and individual references

  1. ↑ On his Kunya , cf. Fuat Sezgin: History of Arabic Literature. Volume 2. Brill, Leiden 1975, p. 296 ( online ).
  2. ↑ For the date of death, see below and the source and literature references there.
  3. ↑ Comparable, but not to be equated with the European term knight. See Bernard Lewis: Fāris . In: The Encyclopaedia of Islam. New Edition. Volume 2. Brill, Leiden 1991, p. 800.
  4. ^ Fuat Sezgin: History of Arabic literature. Volume 2. Brill, Leiden 1975, p. 296 ( online ). Cf. Régis Blachère: Histoire de la Littérature Arabe des Origines a la Fin du XV e Siècle de J.-C. Volume 2. Adrien-Maisonneuve, Paris 1964, p. 311: "[...] un des chefs de l'opposition à l'Islam [...] ses intrigues contre Mahomet suscitèrent son assassinat."
  5. ↑ Uri Rubin: The Assassination of Kaʿb b. al-Ashraf. In: Oriens . Volume 32, 1990, p. 65.
  6. ↑ Werner Caskel: Ǧamharat an-Nasab. The genealogical work of Hišām ibn Muḥammad al-Kalbī . Volume 2. Brill, Leiden 1966, p. 363.
  7. ↑ An originally South Arabian tribe who migrated north to the Jabal Shammar in the Ha'il area . See Irfan Shahîd: Ṭayyiʾ or Ṭayy . In: The Encyclopaedia of Islam. New Edition. Volume 10. Brill, Leiden 2000, p. 402b.
  8. ↑ See Richard Gottheil, Hartwig Hirschfeld: Ka'b al-Ashraf . In: Jewish Encyclopedia . Volume 7. Funk & Wagnalls Company, New York / London 1904, p. 400 ( online ). See William Montgomery Watt: Kaʿb b. al-Ashraf . In: The Encyclopaedia of Islam. New Edition. Volume 4. Brill, Leiden 1997, p. 315 ( Textarchiv - Internet Archive ).
  9. ^ Hannah Rahman: The Conflicts Between the Prophet and the Opposition in Madina. In: Islam . Volume 62, 1985, p. 281. Cf. Régis Blachère: Histoire de la Littérature Arabe des Origines a la Fin du XV e Siècle de J.-C. Volume 2. Adrien-Maisonneuve, Paris 1964, p. 311.
  10. ↑ See his article Kaʿb b. al-Ashraf in: EJ Brill's First Encyclopaedia of Islam . 1913-1936 . Volume 4. Brill, Leiden 1993, p. 583 ( online ): "[...] he was an ardent champion of Judaism [...]".
  11. ↑ Ferdinand Wüstenfeld (ed.): The life of Muhammad. After Muhammed Ibn Ishāk, edited by Abd el-Malik Ibn Hishām . Volume 1. Dieterichsche Universitäts-Buchhandlung, Göttingen 1859, p. 659 ( Textarchiv - Internet Archive ).
  12. ^ Alfred Guillaume: The Life of Muhammad. A Translation of ibn Isḥāq's Sīrat Rasūl Allāh . Oxford University Press, Oxford 2004, p. 442, note 1 ( Textarchiv - Internet Archive ): “Kaʿb was nothing of the kind. […] Can the forger possibly have confused him with Kaʿb al-Aḥbār? “Cf. William Montgomery Watt: Kaʿb b. al-Ashraf . In: The Encyclopaedia of Islam. New Edition. Volume 4. Brill, Leiden 1997, p. 315 ( Textarchiv - Internet Archive ): “[…] it is doubtful if he was a scholar, as the words in a poem 'sayyid al-aḥbār' […] would imply, if the poem were genuine. "
  13. ↑ al-Iṣfahānī: Kitāb al-Aġānī . Volume 19-20. Dār Ṣaʿb, Beirut 1980, p. 106.
  14. ^ John Marsden Beaumont Jones (ed.): The Kitāb al-Mag̲h̲āzī of al-Wāqidī . Volume 1. Oxford University Press, London 1966, pp. 185 f.
  15. ↑ Michael Jan de Goeje (ed.): Annales auctore Abu Djafar Mohammed Ibn Djarir at-Tabari (Annalen at-Tabarīs). Volume 1 (3). Brill, Leiden 1885, p. 1369 ( online ).
  16. ↑ Ferdinand Wüstenfeld (ed.): The life of Muhammad. After Muhammed Ibn Ishāk, edited by Abd el-Malik Ibn Hishām. Volume 1. Dieterichsche Universitäts-Buchhandlung, Göttingen 1859, pp. 548-550 ( Textarchiv - Internet Archive ).
  17. ↑ See also Joseph Hell (ed.): Muhammad ibn Sallâm al-Ǧumahî. The classes of the poets. Brill, Leiden 1916, p. 71 f. Compare Muḥammad ibn ʿImrān al-Marzubānī: Muʿǧam aš-Šuʿarāʾ . Dār al-Kutub al-ʿIlmīya, Bairūt 1982, p. 343.
  18. ↑ Michael Lecker: Muslims, Jews & Pagans. Studies on Early Islamic Medina. Brill, Leiden / New York / Köln 1995, p. 56, note 19. Cf. Muhammad Hamidullah: The Battlefields of the Prophet Muhammad . Kitab Bhavan, New Delhi 1992, p. 105 ( Textarchiv - Internet Archive ).
  19. ^ Meir Jacob Kister: The Market of the Prophet. In: Journal of the Economic and Social History of the Orient Volume 8, 1965, pp. 272-276 ( online ). See Hannah Rahman: The Conflicts Between the Prophet and the Opposition in Madina. In: Islam . Volume 62, 1985, p. 281.
  20. ↑ On as-Samhūdī see Carl Brockelmann: Geschichte Der Arabischen Litteratur . C. F. Amelangs, Leipzig 1909, p. 204 ( Textarchiv - Internet Archive ) and Clifford Edmund Bosworth: al-Samhūdī . In: The Encyclopaedia of Islam. New Edition. Volume 8. Brill, Leiden 1995, p. 1043a.
  21. ^ Francis Edward Peters: Muhammad and the Origins of Islam. State University of New York Press, Albany 1994, pp. 197 f. ( online ). See Michael Lecker: Glimpses of Muḥammad's Medinan decade. In: Jonathan E. Brockopp (ed.): The Cambridge Companion to Muḥammad. Cambridge University Press, New York 2010, p. 72 ( online ).
  22. ↑ as-Samhūdī: Wafāʾ al-Wafā bi-Aḫbār Dār al-Muṣṭafā . Volume 3. Al-Furqān Islamic Heritage Foundation, London 2001, p. 82 ( Text Archive - Internet Archive ). German translation by Ferdinand Wüstenfeld: History of the city of Medina . Dieterichsche Universitäts-Buchhandlung, Göttingen 1860, p. 118 f. ( online ). English translation by Meir Jacob Kister: The Market of the Prophet. In: Journal of the Economic and Social History of the Orient Volume 8, 1965, p. 273 ( online ).
  23. ↑ Muhammad Hamidullah: Le Prophète de l'Islam. Volume 1: Sa Vie . Librairie Philosophique J. Vrin, Paris 1959, p. 385.
  24. ^ John Marsden Beaumont Jones (ed.): The Kitāb al-Mag̲h̲āzī of al-Wāqidī . Volume 1. Oxford University Press, London 1966, pp. 185 f. Text archive - Internet Archive - Engl. Transl. At Rizwi Faizer: The Life of Muhammad: Al-Waqidi's Kitab Al-Maghazi. Routledge, Abingdon, 2011. p. 92.
  25. ↑ In Ibn Ishāq: "mā nāla [...] watubbaʿu".
  26. ↑ D. h. Kaʿbs. In Ibn Ishāq: "of their people", d. H. Badr's Mill.
  27. ↑ Other translations are also possible: “May you not perish!” See Edward William Lane: An Arabic-English Lexicon . Volume 1. Libraire de Liban, Beirut 1968, p. 224, svبعد (b -  ʿ - d) ( Textarchiv - Internet Archive ). See also Weil's translation of Ibn Hisham's version with “May you never perish!” See Gustav Weil: The Life of Mohammed after Mohammed Ibn Ishâk, edited by Abd el-Malik Ibn Hischâm. Translated from the Arabic by Dr. G. Because . Volume 2. J. B. Metzler, Stuttgart 1864, p. 5 ( Textarchiv - Internet Archive ). But see Maxime Rodinson: Mahomet . Seuil, Paris 1994, p. 221: "Restez proches (victimes)!", German: "Stay close, (victims)!"
  28. ↑ See John Marsden Beaumont Jones (ed.): The Kitāb al-Mag̲h̲āzī of al-Wāqidī . Volume 1. Oxford University Press, London 1966, p. 186, note 1.
  29. ↑ D. h. the Banū Machzūm, one of the most important tribes of the Quraish. See Martin Hinds: Mak̲h̲zūm . In: The Encyclopaedia of Islam. New Edition. Volume 6. Brill, Leiden 1991, pp. 137-140.
  30. ↑ ʿUtba ibn Rabīʿa, father Hind bint ʿUtbas , and his brother Shaiba. See Arent Jan Wensinck: ʿUtba b. Rabīʿa . In: The Encyclopaedia of Islam. New Edition. Volume 10. Brill, Leiden 2000, pp. 944 f.
  31. ↑ Munabbih ibn al-Hajajaj from the Banū Jumah, a sub-tribe of the Quraish .
  32. ↑ What is meant is the title of the ruler of the South Arabian kingdom of Himyar , which perished in the sixth century - possibly referring to Abraha , who led a failed campaign against Mecca in the year of the elephant . Cf. Alfred Felix Landon Beeston: Tubbaʿ . In: The Encyclopaedia of Islam. New Edition. Volume 10. Brill, Leiden 2000, p. 575 f.
  33. ↑ It is a rhetorical question . Correspondingly in Ibn Ishāq's version: “ mā nāla”, d. H. "Not even Tubbaʿ received [such praise] as those killed [in Badr]!" But see Alfred Guillaume: The Life of Muhammad. A Translation of ibn Isḥāq's Sīrat Rasūl Allāh . Oxford University Press, Oxford 2004, p. 365 ( Textarchiv - Internet Archive ) and Rizwi Faizer: The Life of Muhammad. Al-Wāqidī's Kitāb al-Maghāzī . Routledge, London / New York 2011, p. 92: "Was he destroyed in the manner of Tubbaʿ?"
  34. ^ A brother of Abu Dschahl.
  35. ↑ Ferdinand Wüstenfeld (ed.): The life of Muhammad. After Muhammed Ibn Ishāk, edited by Abd el-Malik Ibn Hishām. Volume 1. Dieterichsche Universitäts-Buchhandlung, Göttingen 1859, p. 548 f. ( Text archive - Internet Archive ).
  36. ↑ On Hassān ibn Thābit see Fuat Sezgin: History of Arabic literature . Volume 2. Brill, Leiden 1975, pp. 289-292 and Walid Najib Arafat: Ḥassān b. T̲h̲ābit . In: The Encyclopaedia of Islam. New Edition. Volume 3. Brill, Leiden 1986, p. 271b.
  37. ↑ Or: “has healed our master [šafā]”, namely from melancholy. See El-Said Muhammad Badawi and Muhammad Abdel Haleem: Arabic-English Dictionary of Qurʾanic Usage . Brill, Leiden / Boston 2008, p. 490 f.
  38. ↑ Walid Najib Arafat: Dīwān of Ḥassān ibn Thābit . Volume 1. Gibb Memorial Trust, London 1971, p. 426 f. (No. 246).
  39. ↑ Namely: "wa-naǧā wa-aflata minhumu mutasarriʿan - fallun qalīlun hāribun yutamazzaʿu".
  40. ↑ See John Marsden Beaumont Jones (ed.): The Kitāb al-Mag̲h̲āzī of al-Wāqidī . Volume 1. Oxford University Press, London 1966, p. 186. and, somewhat differently, Ferdinand Wüstenfeld (ed.): Das Leben Muhammeds. After Muhammed Ibn Ishāk, edited by Abd el-Malik Ibn Hishām. Volume 1. Dieterichsche Universitäts-Buchhandlung, Göttingen 1859, p. 549 ( Textarchiv - Internet Archive )
  41. ^ A b William Montgomery Watt: Muhammad. Prophet and Statesman. Oxford University Press, London 1961, p. 128.
  42. ↑ "ġairi maufin bi-ḏimmati", w. "Who does not fulfill his responsibility / does not fulfill his contract".
  43. ^ John Marsden Beaumont Jones (ed.): The Kitāb al-Mag̲h̲āzī of al-Wāqidī . Volume 1. Oxford University Press, London 1966, pp. 186 f. Text archive - Internet Archive
  44. ↑ A once Jewish tribe in Yathrib and at the time clients of the Umaiya ibn Zaid of the Banū Aus. See Michael Lecker: Muslims, Jews & Pagans. Studies on Early Islamic Medina. Brill, Leiden / New York / Cologne 1995, pp. 45-48 and the table above .
  45. ↑ Ferdinand Wüstenfeld (ed.): The life of Muhammad. After Muhammed Ibn Ishāk, edited by Abd el-Malik Ibn Hishām. Volume 1. Dieterichsche Universitäts-Buchhandlung, Göttingen 1859, p. 550 ( Textarchiv - Internet Archive ). See Michael Lecker: Muslims, Jews & Pagans. Studies on Early Islamic Medina. Brill, Leiden / New York / Cologne 1995, p. 48.
  46. ^ Hannah Rahman: The Conflicts Between the Prophet and the Opposition in Madina. In: Islam . Volume 62, 1985, p. 281.
  47. ^ Alfred Guillaume: The Life of Muhammad. A Translation of ibn Isḥāq's Sīrat Rasūl Allāh . Oxford University Press, Oxford 2004. p. 366, note 2 ( Text Archive - Internet Archive ).
  48. ↑ In addition to henna, another natural hair dye. See Francis Joseph Steingass: The Student's Arabic-English Dictionary . Crosby Lockwood, London 1905, p. 874 ( Text Archive - Internet Archive ).
  49. ↑ Michael Jan de Goeje (ed.): Annales auctore Abu Djafar Mohammed Ibn Djarir at-Tabari (Annalen at-Tabarīs). Volume 1 (3). Brill, Leiden 1885, p. 1369 ( online ).
  50. ↑ Michael Jan de Goeje (ed.): Annales auctore Abu Djafar Mohammed Ibn Djarir at-Tabari (Annalen at-Tabarīs). Volume 3 (4). Brill, Leiden 1890, p. 2466 ( online ): "Lam tadraki l-islām".
  51. ↑ See Eduard Sachau (ed.): Ibn Saad. Biographies of Muhammad, his companions and the later bearers of Islam up to the year 230 of his flight . Volume 7: Biographies of Women (ed. Carl Brockelmann). Brill, Leiden 1904, p. 191 ( Textarchiv - Internet Archive ): "Lammā kāna yaumu l-fatḥi aslamat [...]".
  52. ↑ See Eduard Sachau (ed.): Ibn Saad. Biographies of Muhammad, his companions and the later bearers of Islam up to the year 230 of his flight . Volume 7: Biographies of Women (ed. Carl Brockelmann). Brill, Leiden 1904, p. 218 ( Textarchiv - Internet Archive ): "[...] aslamat wa-bāyaʿat rasūla Llāhi [...] fī ḥiǧǧati l-wadāʿ ".
  53. ↑ Eduard Sachau (ed.): Ibn Saad. Biographies of Muhammad, his companions and the later bearers of Islam up to the year 230 of his flight . Volume 7: Biographies of Women (ed. Carl Brockelmann). Brill, Leiden 1904, p. 346 ( Textarchiv - Internet Archive ).
  54. ↑ See Eduard Sachau (ed.): Ibn Saad. Biographies of Muhammad, his companions and the later bearers of Islam up to the year 230 of his flight . Volume 7: Biographies of Women (ed. Carl Brockelmann). Brill, Leiden 1904, p. 266 ( Textarchiv - Internet Archive ).
  55. ↑ See Eduard Sachau (ed.): Ibn Saad. Biographies of Muhammad, his companions and the later bearers of Islam up to the year 230 of his flight . Volume 7: Biographies of Women (ed. Carl Brockelmann). Brill, Leiden 1904, p. 225 ( Textarchiv - Internet Archive ).
  56. ↑ See Eduard Sachau (ed.): Ibn Saad. Biographies of Muhammad, his companions and the later bearers of Islam up to the year 230 of his flight . Volume 7: Biographies of Women (ed. Carl Brockelmann). Brill, Leiden 1904, p. 310 ( Textarchiv - Internet Archive ).
  57. ↑ See the table above .
  58. ↑ See Werner Caskel: ʿĀmir b. Ṣaʿṣaʿa . In: The Encyclopaedia of Islam. New Edition. Volume 1. Brill, Leiden 1986, p. 441a.
  59. ↑ Volume 3. Dār ar-Risāla al-ʿĀlamīya, Damascus 2011, p. 291 (Book 62, No. 4037; digitized from another edition: Textarchiv - Internet Archive ). See Muslim ibn al-Ḥaǧǧāǧ: Ṣaḥīḥ Muslim . Volume 4. Dār ʿIzz ad-Dīn, Beirut 1987, p. 73 (Book 32, No. 1801; digitized from another edition: Textarchiv - Internet Archive ) and Abū Dāwūd: Sunan Abī Dāwūd . Volume 3, Dār ibn Ḥazm, Beirut 1997, p. 144 (Book 9, No. 2768) ( Textarchiv - Internet Archive ).
  60. ^ A b William Montgomery Watt: Muhammad at Medina. Oxford University Press, London 1962, p. 18 ( Text Archive - Internet Archive ).
  61. ↑ Ferdinand Wüstenfeld (ed.): The life of Muhammad. After Muhammed Ibn Ishāk, edited by Abd el-Malik Ibn Hishām. Volume 1. Dieterichsche Universitäts-Buchhandlung, Göttingen 1859, p. 551 f. ( Text archive - Internet Archive ).
  62. ↑ Exact description of the course of events, for example in al-Buḫārī: Al-Gāmiʿ aṣ-Ṣaḥīḥ . Volume 3. Dār ar-Risāla al-ʿĀlamīya, Damascus 2011, p. 291 f. (Book 62, No. 4037; digitized from another edition: Textarchiv - Internet Archive ). English translation by Muhammad Muhsin Khan: Translation of the Meanings of Sahîh Al-Bukhâri: Arabic-English . Volume 5. Dar-us-Salam, Riad 1997, pp. 221-223 ( Textarchiv - Internet Archive ).
  63. ↑ Ferdinand Wüstenfeld (ed.): The life of Muhammad. After Muhammed Ibn Ishāk, edited by Abd el-Malik Ibn Hishām. Volume 1. Dieterichsche Universitäts-Buchhandlung, Göttingen 1859, p. 552 ( Textarchiv - Internet Archive ): "Qad ḫāfat yahūdu bi-waqaʿatinā bi-ʿadūwi Llāh, fa-laisa bi-hā yahūdī illā wa-huwa ḫāʾifun ʿalā nafsih".
  64. ^ John Marsden Beaumont Jones (ed.): The Kitāb al-Mag̲h̲āzī of al-Wāqidī . Volume 1. Oxford University Press, London 1966, p. 192. Translation after Rudi Paret: Mohammed and the Koran. History and proclamation of the Arab prophet. Kohlhammer, Stuttgart / Berlin / Cologne 2001, p. 156 ( online ).
  65. ^ William Montgomery Watt: Muhammad at Medina. Oxford University Press, London 1962, p. 211 ( Text Archive - Internet Archive ).
  66. ↑ a b c Cf. Ferdinand Wüstenfeld, Eduard Mahler, Bertold Spuler: Wüstenfeld-Mahler'sche comparative tables for the Muslim and Iranian calendar. German Oriental Society, Wiesbaden 1961, p. 2.
  67. ↑ See John Marsden Beaumont Jones (ed.): The Kitāb al-Ma gh āzī of al-Wāqidī . Volume 1. Oxford University Press, London 1966, p. 189: “[…] fī lailati arbaʿa ʿašrati min Rabīʿi l-Awwal, ʿalā raʾsi ḫamsata wa-ʿišrīna šahran” and Eduard Sachau (ed.): Ibn Saad. Biographies of Muhammad, his companions and the later bearers of Islam up to the year 230 of his flight . Volume 2, part 1: The campaigns of Muhammad (ed. Josef Horovitz). Brill, Leiden 1909, p. 21 ( Textarchiv - Internet Archive ): "Wa-ḏālika li-arbaʿi ʿašrati lailatin maḍat min šahri Rabīʿi l-Awwal ʿalā raʾsi ḫamsata wa-ʿišrīna šahran min muhāǧari Michael rasūli Llāh ..." de Goeje (ed.): Annales auctore Abu Djafar Mohammed Ibn Djarir at-Tabari (Annalen at-Tabarīs). Volume 1 (3). Brill, Leiden 1885, p. 1368 ( online ).
  68. ↑ See John Marsden Beaumont Jones (ed.): The Kitāb al-Ma gh āzī of al-Wāqidī . Volume 1. Oxford University Press, London 1966, p. 193: “Wa-kānat [ġazwatu ġaṭafāni bi-Ḏū Amarr] fī Rabīʿi l-Awwal, ʿalā raʾsi ḫamsata wa-ʿišrīna šahran. Ḫaraǧa rasūlu Llāh […] yauma l-ḫamīsi li-ṯanatā ʿašrata ḫalat min Rabīʿ, fa-ġāba aḥada ʿašara yauman. “Cf. John Marsdon Beaumont Jones: The Chronology of the" Ma gh āzī "- A Textual Survey . In: Bulletin of the School of Oriental and African Studies . Volume 19, 1957, p. 263 and William Montgomery Watt: Kaʿb b. al-Ashraf . In: The Encyclopaedia of Islam. New Edition. Volume 4. Brill, Leiden 1997, p. 315 ( Textarchiv - Internet Archive ). Ibn Saʿd falls into the same contradiction. See Eduard Sachau (ed.): Ibn Saad. Biographies of Muhammad, his companions and the later bearers of Islam up to the year 230 of his flight . Volume 2, part 1: The campaigns of Muhammad (ed. Josef Horovitz). Brill, Leiden 1909, p. 24 ( Textarchiv - Internet Archive ): "Wa-ḫaraǧa [rasūlu Llāh] li-iṯnatā ʿašrata lailatan maḍat min šahri Rabīʿi l-Awwal […] wa-kānat ġaibatuhū iḥdā ʿašrata lailatan."
  69. ↑ Aḥmad ibn Yaḥyā al-Balāḏurī: Ansāb al-Asrāf . Volume 1. Dār al-Maʿārif, Cairo 1959, p. 374 ( Textarchiv - Internet Archive ): "Wa-kānat hāḏihī s-sarīya fī šahri Rabīʿi l-Awwal sanati ṯalāṯ."
  70. ↑ Michael Jan de Goeje (ed.): Annales auctore Abu Djafar Mohammed Ibn Djarir at-Tabari (Annalen at-Tabarīs). Volume 1 (3). Brill, Leiden 1885, pp. 1368-1373 ( online ).
  71. ↑ Michael Jan de Goeje (ed.): Annales auctore Abu Djafar Mohammed Ibn Djarir at-Tabari (Annalen at-Tabarīs). Volume 1 (3). Brill, Leiden 1885, p. 1368 ( online ).
  72. ↑ Ferdinand Wüstenfeld (ed.): The life of Muhammad. After Muhammed Ibn Ishāk, edited by Abd el-Malik Ibn Hishām. Volume 1. Dieterichsche Universitäts-Buchhandlung, Göttingen 1859, p. 544 ( Textarchiv - Internet Archive ): “Ṯumma raǧaʿa ilā l-Madīna wa-lam yalqa kaidan fa-labaṯa bi-hā baqīyati šahri Rabīʿi l-Awwali kullih au illā qalīlan minh . "
  73. ↑ Ferdinand Wüstenfeld (ed.): The life of Muhammad. After Muhammed Ibn Ishāk, edited by Abd el-Malik Ibn Hishām. Volume 1. Dieterichsche Universitäts-Buchhandlung, Göttingen 1859, p. 544 ( Textarchiv - Internet Archive ): “Balaġa Baḥrāna maʿdinan bi-l-Ḥiǧāz min nāḥiyati l-furuʿ fa-aqāma bihīāšahri Rabīʿi l-Āḫar wa-Ǧumādā l-Ūumādā l-umādā ṯumma raǧaʿa ilā l-Madīna wa-lam yalqa kaidan. "
  74. ↑ See Ferdinand Wüstenfeld, Eduard Mahler, Bertold Spuler: Wüstenfeld-Mahler'sche comparative tables for the Muslim and Iranian calendar. German Oriental Society, Wiesbaden 1961, p. 2.
  75. ↑ Ferdinand Wüstenfeld (ed.): The life of Muhammad. After Muhammed Ibn Ishāk, edited by Abd el-Malik Ibn Hishām. Volume 1. Dieterichsche Universitäts-Buchhandlung, Göttingen 1859, p. 551 f. ( Text archive - Internet Archive ): “[…] ṯumma waǧǧahahum wa-qāla inṭaliqū ʿalā smi Llāh Allāhumma aʿinhum ṯumma raǧaʿa rasūlu Llāh […] ilā baitihi”.
  76. ↑ John Marsdon Beaumont Jones: The Chronology of the "Ma gh Azi" - A Textual Survey . In: Bulletin of the School of Oriental and African Studies . Volume 19, 1957, p. 262 f. See Ferdinand Wüstenfeld, Eduard Mahler, Bertold Spuler: Wüstenfeld-Mahler'sche comparative tables for the Muslim and Iranian calendar. German Oriental Society, Wiesbaden 1961, p. 2.
  77. ↑ See al-Baġawī: Maʿālim at-Tanzīl . Volume 8. Dār Ṭaiyiba, Riad  1412 (1991 / -92), p. 67 ( Textarchiv - Internet Archive ).
  78. ↑ For example in Az-Zamachscharī : al-Kaššāf ʿan Ḥaqāʾiq at-Tanzīl . Volume 2. Maṭbaʿ al-Līsī al-Wāqiʿ, Calcutta 1859, p. 1463 ( Text Archive - Internet Archive ): “[…] fa-ḫaraǧa Kaʿb ibn al-Asraf fī arbaʿīna rākiban ilā Makka fa-ḥālafū ʿalaihī Quraišan ʿinda al- fa-amara ʿalaihi s-salāmu Muḥammad ibn Maslama al-Anṣārī fa-qatala Kaʿban ġīlatan […] ”.
  79. ↑ Uri Rubin: The Assassination of Kaʿb b. al-Ashraf. In: Oriens . Volume 32, 1990, pp. 65 f.
  80. ↑ For example in as-Suyūṭī: Ad-Durr al-Manṯūr fī-t-Tafsīr bi-l-maʾṯūr . Volume 14. Markaz Haǧr li-l-Buḥūṯ wa-d-Dirāsāt al-ʿArabīya wa-l-Islāmīya, Cairo 2003, pp. 346-349 ( Textarchiv - Internet Archive ).
  81. ↑ See al-Buḫārī: Al-Gāmiʿ aṣ-Ṣaḥīḥ . Volume 3. Dār ar-Risāla al-ʿĀlamīya, Damascus 2011, p. 291 f. (Book 62, No. 4037; digitized from another edition: Textarchiv - Internet Archive ).
  82. ↑ John Marsdon Beaumont Jones: The Chronology of the "Ma gh Azi" - A Textual Survey . In: Bulletin of the School of Oriental and African Studies . Volume 19, 1957, p. 263.
  83. ↑ On Kaʿb ibn Mālik see Fuat Sezgin: History of Arabic literature . Volume 2. Brill, Leiden 1975, p. 293 f. and William Montgomery Watt: Kaʿb b. Mālik . In: The Encyclopaedia of Islam. New Edition. Volume 4. Brill, Leiden 1997, p. 315b, Textarchiv - Internet Archive .
  84. ↑ Ferdinand Wüstenfeld (ed.): The life of Muhammad. After Muhammed Ibn Ishāk, edited by Abd el-Malik Ibn Hishām . Volume 1. Dieterichsche Universitäts-Buchhandlung, Göttingen 1859, p. 553, Textarchiv - Internet Archive .
  85. ↑ See Ferdinand Wüstenfeld (ed.): Das Leben Muhammeds. After Muhammed Ibn Ishāk, edited by Abd el-Malik Ibn Hishām . Volume 1. Dieterichsche Universitäts-Buchhandlung, Göttingen 1859, pp. 657-659, Textarchiv - Internet Archive .
  86. ↑ In Ibn Ishāq: “maraḥan”.
  87. ↑ In Ibn Ishāq: "ḏuffafi".
  88. ↑ Ibn Ishāq: “mustanṣirīna li-naṣri”.
  89. ↑ Walid Najib Arafat: Dīwān of Ḥassān ibn Thābit . Volume 1. Gibb Memorial Trust, London 1971, p. 211 (No. 95). See Ferdinand Wüstenfeld (ed.): The life of Muhammad. After Muhammed Ibn Ishāk, edited by Abd el-Malik Ibn Hishām. Volume 1. Dieterichsche Universitäts-Buchhandlung, Göttingen 1859, p. 553, Textarchiv - Internet Archive as well as Michael Jan de Goeje (ed.): Annales auctore Abu Djafar Mohammed Ibn Djarir at-Tabari (Annalen at-Tabarīs). Volume 1 (3). Brill, Leiden 1885, p. 1380 f. ( online ).
  90. ↑ See Meir Jakob Kister: The Market of the Prophet. In: Journal of the Economic and Social History of the Orient . Volume 8, 1965, p. 272 ​​( online ) and sources cited there. See Uri Rubin: The Assassination of Kaʿb b. al-Ashraf. In: Oriens . Volume 32, 1990, p. 65.
  91. ↑ See, for example, John Marsden Beaumont Jones (ed.): The Kitāb al-Ma gh āzī of al-Wāqidī . Volume 1. Oxford University Press, London 1966, p. 184: "Inna Ibna l-Ašrafi kāna šāʿiran wa-kāna yahǧū n-nabīya […] wa-aṣḥābah, wa-yuḥarriḍu ʿalaihim kuffāra Quraiši fī šiʿrih." See also Eduard Sacha šiʿrih. " (Ed.): Ibn Saad. Biographies of Muhammad, his companions and the later bearers of Islam up to the year 230 of his flight . Volume 2, part 1: The campaigns of Muhammad (ed. Josef Horovitz). Brill, Leiden 1909, p. 21, Text Archive - Internet Archive : "Wa-kāna sababu qatlihī annahū kāna raǧulan šāʿiran yahǧū n-nabīya […] wa-aṣḥābahū wa-yuḥarriḍu ʿalaihim wa-yuʾaḏīhum…".
  92. ^ Hannah Rahman: The Conflicts Between the Prophet and the Opposition in Madina. In: Islam . Volume 62, 1985, pp. 281 f.
  93. ↑ See John Marsden Beaumont Jones (ed.): The Kitāb al-Ma gh āzī of al-Wāqidī . Volume 1. Oxford University Press, London 1966, p. 373.
  94. ↑ John Marsden Beaumont Jones (ed.): The Kitāb al-Ma gh āzī of al-Wāqidī . Volume 1. Oxford University Press, London 1966, p. 193.
  95. ↑ See Ibn Kaṯīr: Tafsīr al-Qurʾān al-ʿAẓīm . Volume 8. Dār Ṭaiyiba an-Našr wa-t-Tauzīʿ, Riad 1999, p. 504, text archive - Internet Archive : “Wa-qāla Ibnu ʿAbbās aiḍan wa-ʿIkrima: Nazalat fī Kaʿb ibni l-Asraf wa-ǧamāʿatin min kuffāri Quraišuffāri . "
  96. ↑ See El-Said Muhammad Badawi and Muhammad Abdel Haleem: Arabic-English Dictionary of Qurʾanic Usage . Brill, Leiden / Boston 2008, p. 75.
  97. ↑ See Rudi Paret: The Koran. Commentary and Concordance. Kohlhammer, Stuttgart 1971, p. 527 and Richard Bell: The Qur'an. Translated, with a critical re-arrangement of the Surahs. Volume 2. Edinburgh University Press, Edinburgh 1939, p. 681, note 2.
  98. ↑ See al-Qurṭubī: al-Ǧāmiʿ li-aḥkām al-Qurʾān. Volume 22. Muʾassasat ar-Risāla, Beirut 2006, pp. 529-531, Textarchiv - Internet Archive and aṭ-Ṭabarī: Ǧāmiʿ al-bayān ʿan taʾwīl āy al-Qurʾān. Volume 24. Dār al-Hiǧr, Cairo 2001, pp. 697–700, Textarchiv - Internet Archive .
  99. ↑ Hubert Grimme: Mohammed . Volume 1. Aschendorffsche Buchhandlung, Münster 1892, p. 94.
  100. ↑ The Danish first edition of the corresponding work appeared in 1903 under the title Muhammeds Liv .
  101. ↑ See Frants Buhl: Das Leben Muhammeds. Scientific Book Society, Darmstadt 1961, p. 250 f. and Frants Buhl: Kaʿb b. al-Ashraf . In: EJ Brill's First Encyclopaedia of Islam . Volume 4. Brill, Leiden 1993, p. 583 ( online ): “Muḥammad b. Maslama […] succeeded by a despicable intrigue […] Ḥassān b. Thābit […] gives an account of this murder […] with startling frankness. "
  102. ^ Arent Jan Wensinck: Mohammed en te Joden te Medina . Brill, Leiden 1908, p. 155 ( online ). English translation in Arent Jan Wensinck: Muhammad and the Jews of Medina . W. H. Behn, Berlin 1982, p. 113.
  103. ↑ See William Montgomery Watt: Muhammad. Prophet and Statesman. Oxford University Press, London 1961, p. 129: “A man like Kaʿb ibn-al-Ashraf [sic] was a clear enemy of the Islamic community, and so there was no obligation to consider him in any way. [...] Because this was a normal way of acting one could carry out such a deed believing that one was serving God and meeting with His approval. "Cf. William Montgomery Watt: Muhammad at Medina. Oxford University Press, London 1962, p. 18, Text Archive - Internet Archive .
  104. ↑ Rudi Paret: Mohammed and the Koran. History and proclamation of the Arab prophet. Kohlhammer, Stuttgart / Berlin / Cologne 2001, p. 155 f. and p. 162.
  105. ^ Norman A. Stillman: The Jews of Arab Lands. A History and Source Book. Jewish Publication Society of America, Philadelphia 1979, p. 13 ( online ).
  106. ↑ "hazardous occupation".
  107. ^ Hannah Rahman: The Conflicts Between the Prophet and the Opposition in Madina. In: Islam . 62, 1985, p. 282: "An offended party or individual might have reacted too strongly to an open."
  108. ↑ "premediated and cold-blooded assassination."
  109. ↑ "legal rationales".
  110. ^ Hannah Rahman: The Conflicts Between the Prophet and the Opposition in Madina. In: Islam . 62, 1985, p. 281.
  111. ^ Tilman Nagel: Mohammed. Life and legend. Oldenbourg Wissenschaftsverlag, Munich 2008, p. 352 ( books.google.de ).
  112. ↑ See Johannes JG Jansen: The Creed of Sadat's Assassins. The Contents of “The Forgotten Duty” analyzed. In: The world of Islam . Volume 25, 1985, pp. 1-30 and Rudolph Peters: Jihad in Classical and Modern Islam. Markus Wiener Publishing Inc., Princeton 2005, pp. 160-167.
  113. ↑ See Ǧād al-Ḥaqq ʿAlī Ǧād al-Ḥaqq: Kutaiyib al-Farīḍa al-Ġāʾiba wa-r-Radd ʿalaihī al-Mabādiʾ , Appendix: Naṣṣ Kitāb al-Farīḍa al-Ġāʾiba . In: al-Fatawā al-Islāmīya min Dār al-Iftāʾ al-Miṣrīya . Volume 10. Dār al-Iftāʾ , Cairo 1983, p. 3785. Cf. Johannes JG Jansen: The Creed of Sadat's Assassins. The Contents of "The Forgotten Duty" analyzed . In: The world of Islam . 25, 1985, p. 25 f.
  114. ↑ "man fī qulūbihim maraḍun," an allusion to a formula contained among other things in Sura 74, verse 31, with which hypocrites are described. See Camilla Adang: Hypocrites and Hypocrisy . In: Jane Dammen McAuliffe (Ed.): Encyclopaedia of the Qurʾān . Volume 2. Brill, Leiden / Boston / Cologne 2002, p. 470. See Jane Dammen McAuliffe: Heart . In: Jane Dammen McAuliffe (Ed.): Encyclopaedia of the Qurʾān . Volume 2. Brill, Leiden / Boston / Cologne 2002, p. 407 and references there to exegesis.
  115. ↑ See John Marsden Beaumont Jones (ed.): The Kitāb al-Mag̲h̲āzī of al-Wāqidī . Volume 2. Oxford University Press, London 1966, p. 192. Faraj did not take the report from al-Wāqidī, but from Ibn Taimīya , who quotes al-Wāqidī. See Ibn Taimīya: aṣ-Ṣārim al-Maslūl ʿalā Šātim ar-Rasūl . Dār al-Ǧīl, Beirut 1975, p. 72. Faraj wrongly refers to p. 71.
  116. ↑ Rudi Paret: Mohammed and the Koran. History and proclamation of the Arab prophet . 8th edition. Kohlhammer, Stuttgart / Berlin / Cologne 2001, p. 156 ( books.google.de ).
  117. ↑ See Ǧād al-Ḥaqq ʿAlī Ǧād al-Ḥaqq: Kutaiyib al-Farīḍa al-Ġāʾiba wa-r-Radd ʿalaihī al-Mabādiʾ . In: al-Fatawā al-Islāmīya min Dār al-Iftāʾ al-Miṣrīya . Volume 10. Dār al-Iftāʾ, Cairo 1983, pp. 3726–3761 and the appendix Naṣṣ Kitāb al-Farīḍa al-Ġāʾiba on pp. 3762–3792. See Johannes JG Jansen: The Neglected Duty. The Creed of Sadat's Assassins and Islamic Resurgence in the Middle East . Macmillan Publishing Company, New York 1986, pp. 35-62 with an English translation of the text of the Farīḍa al-Ġāʾiba on pp. 159-230.
personal data
SURNAME Ka'b ibn al-Ashraf
BRIEF DESCRIPTION Opponent of Muhammad
DATE OF BIRTH 6th century
DATE OF DEATH between 624 and 632
Place of death Medina