Khomeini mentions the "Jews of Banu Qurayza", who were eliminated by Muhammad, as an example of the sort of "troublesome group" that Islam and the Islamic state must "eliminate." and explains that "from the very beginning, the historical movement of Islam has had to contend with the Jews, for it was they who first established anti-Islamic propaganda and engaged in various stratagems." Qutb's anti-Judaism has been criticized as obsessive and irrational by Daniel Benjamin and Steven Simon who quote him saying that `anyone who leads this community away from its religion and its Quran can only be Jewish agent` – in other words, any source of division, anyone who undermines the relationship between Muslims and their faith is by definition a Jew. The Jews thus become the incarnation of all that is anti-Islamic, and such is their supposed animosity that they will never relent `because the Jews will be satisfied only with destruction of this religion [Islam].` The struggle with the Jews will be a war without rules, since `from such creatures who kill, massacre and defame prophets one can only expect the spilling of human blood and dirty means which would further their machinations and evilness.`   But specifically there is the issue of Jews conspired against Muhammad, those Jews being the Banu Qurayza mentioned by Khomeini, a tribe that collaborated with the Quraysh, the Muslims' powerful enemy, and whose men were executed and women and children sold into slavery in 627 AD as punishment. That this event was the beginning of a Jewish-Muslim struggle is disputed by religious scholar Reza Aslan:  The execution of the Banu Qurayza was not, as it has so often been presented, reflective of an intrinsic religious conflict between Muhammad and the Jews. This theory, which is sometimes presented as an incontestable doctrine... is founded on the belief that Muhammad ... came to Medina fully expecting the Jews to confirm his identity as a prophet ... To his surprise, however the Jews not only rejected him but strenuously argued against the authenticity of the Qur’an as divine revelation. Worried that the rejection of the Jews would somehow discredit his prophetic claims, Muhammad had not choice but to turn violently against them, separate his community from theirs,   Aslan believes this theory is refuted by historical evidence:  "Finally and most importantly, ... Jewish clans in Medina – themselves Arab converts – were barely distinguishable from their pagan counterparts either culturally or, for that matter, religiously."