Ghazwah of Banu Quraizah – Dhu Qa‘dah 5 A.H. (March/April 627 A.D.) — Seal of the Prophets Vol. 2
Introduction
In this discourse from The Life & Character of the Seal of the Prophets (Volume 2), Hazrat Mirza Bashir Ahmad (ra) details the historical events and scholarly insights surrounding Ghazwah of Banu Quraizah – Dhu Qa‘dah 5 A.H. (March/April 627 A.D.).
Book Series: The Life & Character of the Seal of the Prophets (Volume 2)
Author: Hazrat Mirza Bashir Ahmad (ra)
Section: XI – Treachery of the Banu Quraizah and the End of the Jews in Madinah, Laws of Marriage and Divorce
Pages: Book pp. 485–496 (PDF pp. 509–520)
Navigation: Book Table of Contents | « Previous: [Remaining Events Relevant to the Ghazwah of the Ditch] | Next: [False Incident of Raihanah] »
Historical Account
according to his promise), openly abused the Holy Prophetsa. Furthermore, in a very shameless and wicked manner, they used very vile tongue against the Azwāj-e-Muṭahharāt as well.
[As-Sīratul-Ḥalabiyyah (Insānul-‘Uyūni Fī Sīratil-Amīni Wal-Ma’mūn), By ‘Allāmah Abul-Farj Nūruddīn ‘Alī bin Ibrāhīm bin Aḥmad Al-Ḥalabiyy, Volume 2, p. 442, Bābu Dhikru Maghāzīhisa / Ghazwatu Banī Quraiẓah, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2002)]
Shortly after Ḥaḍrat ‘Alīra and his contingent had set off, the Holy Prophetsa put on his arms and left Madīnah as well. At the time, the Holy Prophetsa was mounted on horseback accompanied by a large group of Companions. When the Holy Prophetsa neared the fortresses of the Banū Quraiẓah, he found Ḥaḍrat ‘Alīra waiting to receive him. Ḥaḍrat ‘Alīra had returned back to some distance from the fortresses, and submitted to the Holy Prophet, “O Messenger of Allāh! I believe there is no need for you to proceed any further in person. God-willing, we shall be sufficient.” The Holy Prophetsa understood and said, “Have the Banū Quraiẓah used ill tongue against me?” “Yes, O Messenger of Allāh,” responded Ḥaḍrat ‘Alīra. The Holy Prophetsa said, “Never mind, , قَدْ اُوْذِیَ مُوْسیٰ بِاَكْ ثَرَ مِنْ ھٰذَاmeaning, ‘Moses was subjected to even greater pains on account of these people.’” Hence, the Holy Prophetsa marched forward and upon reaching a well of the Banū Quraiẓah, setup camp.
[Ḥaḍrat ‘Alīra thought it best that the Holy Prophetsa not proceed any further, lest he should be made to uselessly suffer grief on account of the abuse hurled by the Banū Quraiẓah.]
Initially, the Jewish people behaved in a very arrogant and insolent manner. This was to such an extent that when a few Muslims took a seat up against a wall of the fortress, a Jewish lady by the name of Banātah threw a stone from above. A man named Khallād was martyred, but the others escaped. However, as time went on and they began to feel the hardship of the siege and their own helplessness, the Jews finally began to consult one another
as to what should be done. In this consultation, their chief Ka‘b bin Asad presented three propositions before them and said:
“Choose whichever option you prefer from the three. The first option is to accept Muḥammad[sa] and become Muslim, because in actuality, the truth of Muḥammad[sa] has become clear upon us, and our scriptures also attest to his truthfulness. If we become Muslim, this war shall come to an end by itself.”
However, the people rejected this proposal vehemently and said, “We shall never do this.” Upon this, Ka‘b said:
“Then my second proposal is that we slay our women and children, so that we may have no fear of consequences, take up our swords and enter the field of battle. Then come what may.”
The people said, “We do not agree to this either, because after slaying our women and children, what life shall we be left with?” Ka‘b responded:
“Alright then. If you do not accept this either then my final proposal is that tonight is the night of Sabbath. Muḥammad[sa] and his Companions shall consider themselves safe on our account. Hence, tonight we should emerge from our fortresses and attack Muḥammad[sa] and his Companions by night. It is most probable that due to their being unaware, we should be able to defeat them.”
However, the Banū Quraiẓah refused to accept this option as well and said, “Our nation has already suffered Divine wrath due to violating the rules of Sabbath. We cannot dishonour the Sabbath any further and sow the seed of our own destruction.” In this manner, all of the proposals of Ka‘b were rejected and the matter stood at a stand still.
Finally, when the Banū Quraiẓah became weary of the siege, they devised a plan. Their idea was to invite a Muslim to their fortresses who held relations with them and was easily swayed due to his simplicity, so that they
could attempt to ascertain what the Holy Prophetsa had in mind concerning them. Hence, they sent an emissary to the Holy Prophetsa requesting that Abū Lubābah bin Mundhir Ansārīra be dispatched to their stronghold so that they could consult him. The Holy Prophetsa permitted Abū Lubābahra and he went to their fortress. The chieftains of the Banū Quraiẓah had planned that as soon as Abū Lubābahra entered the fortress, in an attempt to fully impress the pains of their affliction and hardship upon his heart, all the Jewish women and children would surround him and begin weeping and wailing. As such, Abū Lubābahra fell into this trap, and as soon as he entered their fortress, he began to feel pity for their so-called ‘affliction.’ When the Banū Quraiẓah inquired, “O Abū Lubābah, our state is before you, shall we step out of our fortresses leaving our fate to be decided by Muḥammad[sa]?” Abū Lubābahra spontaneously responded in the affirmative, but at the same time passed his hand across his throat indicating that they would be sentenced to death. This was absolutely false and the Holy Prophetsa had not even slightly insinuated any such intention. However, being influenced by their demonstration of misery, the thoughts of Abū Lubābahra began to flow so emotionally in the direction of pain and suffering that his ideas did not fall short of death. This false sympathy of Abū Lubābahra (due to which he felt remorse himself afterwards as well and in this regret, tied himself to a pillar in the mosque, until the Holy Prophetsa forgave him and untied him with his own hand), became the source of the Banū Quraiẓah’s ruin. They stubbornly insisted that they would not leave their fortresses and hand themselves over to be judged by the Holy Prophetsa.
As a result, war ensued and after a siege of more or less twenty days, these ill-fated Jews agreed to descend from their fortresses to be judged by the verdict of such a man, who despite being their confederate, found no mercy in his heart due to their evil schemes; and despite being an epitome of justice and equity, he did not possess the same compassion and tenderness at heart as was present in the man who was a ‘Mercy for All Mankind.’ The details are that the Aus tribe were old allies of the Banū Quraiẓah, and at the time, Sa‘d bin Mu‘ādhra was the chieftain of this tribe. He had been wounded in the Ghazwah of the Ditch and was now under medical treatment in the veranda of the
Mosque in Madīnah. Taking their ancient alliance into consideration, the Banū Quraiẓah said, “We take Sa‘d bin Mu‘ādh to be our judge. We shall accept whatever verdict he passes concerning us.”
[As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Mālik bin Hishām, p. 634, Ghazwatu Banī Quraiẓata Fī Sanati Khamsin, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001) * Tārīkhur-Rusuli Wal-Mulūk (Tārīkhuṭ-Ṭabarī), By Abū Ja‘far Muḥammad bin Jarīr Aṭ-Ṭabarī, Volume 3, pp. 107-108, Thumma Kānatis-Sanatul-Khāmisatu Minal-Hijrati / Ghazwatu Banī Quraiẓah, Dārul-Fikr, Beirut, Lebanon, Second Edition (2002) * Aṭ-Ṭabaqātul-Kubrā, By Muḥammad bin Sa‘d, Volume 2, p. 287, Ghazwatu Rasūlillāhisa Ilā Banī Quraiẓah, Dāru Iḥyā’it-Turāthil-‘Arabī, Beirut, Lebanon, First Edition (1996) * Ṣaḥīḥul-Bukhārī, Kitābul-Maghāzī, Bābu Marja‘in-Nabiyyisa Minal-Aḥzābi….., Ḥadīth No. 4122]
However, there were some from among the Jews who did not consider this national decision to be correct and considered their people as being criminals. In their hearts, they had been won over by the truth of Islām. A few people from among them – three according to historical account – happily accepted Islām and became servants of the Holy Prophetsa. There was a fourth, who did not become Muslim, but he was so ashamed at the treachery of his nation that when the Banū Quraiẓah decided to engage in war against the Holy Prophetsa, he left the city of Madīnah saying, “My people have betrayed Muḥammad[sa] immensely. I cannot partake in this treachery.” However, the rest of the nation remained firm upon their obstinacy and insisted upon making Sa‘d their arbitrator. The Holy Prophetsa accepted, after which he dispatched a few Companions from among the Ansār to bring Sa‘dra. Sa‘dra arrived mounted on an animal and on the way a few people from the Aus tribe persistently pleaded, “We are allies of the Quraiẓah. Just as the Khazraj dealt with their ally tribe the Banū Qainuqā‘ with mercy, you also deal with the Quraiẓah leniently. Do not give them a harsh punishment.” At first, Sa‘dra listened to their plea silently, but when they began to overly persist, he responded, “This is the time when Sa‘d shall not care for the reproach of anyone who raises an objection.” Upon hearing this response, the people took to silence.
[As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Mālik bin Hishām, p. 635, Ghazwatu Banī Quraiẓata Fī Sanati Khamsin, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001) * Ṣaḥīḥul-Bukhārī, Kitābul-Maghāzī, Bābu Ḥadīthi Banin-Naḍīr, Ḥadīth No. 4028]
[Tārīkhur-Rusuli Wal-Mulūk (Tārīkhuṭ-Ṭabarī), By Abū Ja‘far Muḥammad bin Jarīr Aṭ-Ṭabarī, Volume]
When Sa‘dra drew near, the Holy Prophetsa instructed his Companions:
ْقُوْمُوْا اِلیٰ سَ یِّدِكُم
“Stand for your chieftain and assist him in dismounting.”
When Sa‘dra dismounted and moved towards the Holy Prophetsa, he said, “Sa‘d! The Banū Quraiẓah have accepted you as their arbitrator, and they have agreed to abide by whatever verdict you may deem fit.” Upon this, Sa‘dra lifted his sights towards the people of his own tribe, the Aus, and said:
[Ṣaḥīḥul-Bukhārī, Kitābul-Maghāzī, Bābu Marja‘in-Nabiyyisa Minal-Aḥzābi….., Ḥadīth No. 4121]
ُعَلَیْكُ مْ بِذَالِكَ عَھْدُ اللّٰهِ وَمِیْثَاقُهٗ اَنَّ الْحُ كْ مَ فِیْھِمْ بِمَا حَ كَ مْت
“Do you take God as your witness and make a firm promise that you shall be bound to act upon the verdict I issue with regards to the Banū Quraiẓah?”
“Yes, we promise,” said the people. Then, he made a gesture in the direction where the Holy Prophetsa was seated and said:
وَعَلیٰ مَنْ ھٰھُنَا
“Does the honourable man who is seated here also promise that he shall be bound to act upon my verdict?”
[Historians write that when Sa‘dra was seeking this promise from the Holy Prophetsa, out of respect, he did not have the courage to look up to the Holy Prophetsa or inquire of him directly.]
The Holy Prophetsa responded, “Yes, I promise.”
After this covenant and agreement had been affirmed, Sa‘dra announced his verdict: the combatant men of the Banū Quraiẓah would be executed; their women and children would be taken captive and their wealth would be distributed amongst the Muslims. When the Holy Prophetsa heard this verdict, he spontaneously said:
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ِلَقَدْ حَ كَ مْتَ بِحُ كْ مِ اللّٰه
“Your verdict is a Divine Decree.”
In other words, this was a decree that could not be over-ruled. The meaning of these words was that the verdict relevant to the Banū Quraiẓah took place in such circumstances, that divine power could be seen clearly working at the centre of affairs and for this reason, feelings of mercy held by the Holy Prophetsa could not prevent this outcome. This was true indeed, because the Banū Quraiẓah requested that Abū Lubābahra be sent to them, and then such words slipped his tongue that were completely without foundation. Consequently, the Banū Quraiẓah refused to accept the Holy Prophetsa as their judge, and under the assumption that the Aus tribe would deal leniently with them as they were allies, appointed Sa‘d bin Mu‘ādhra, the chief of the Aus tribe as their arbitrator. Furthermore, Sa‘dra became so resolute in the matter of justice and equity that feelings of relation and alliance were wiped out of his heart completely. Moreover, before announcing his verdict, Sa‘dra took a firm promise from the Holy Prophetsa to affirm that this decision would be administered in full. All of these things could not have been a coincidence. Verily, at the base of these events was a Divine Decree, and this verdict was that of God, not Sa‘dra.
It seems that due to the treachery, treason, rebellion, sedition, disorder, murder and bloodshed of the Banū Quraiẓah, the verdict had already been issued by the heavenly court of justice that their combatant members should be expunged from the face of the earth. The Divine instruction initially given to the Holy Prophetsa regarding this Ghazwah also establishes that this was a Divine Decree. However, God did not wish for this verdict to be issued by His Messenger and for this reason, kept the Holy Prophetsa completely separate through immensely intricate manifestations of His power, and had this verdict announced by Sa‘dra. Moreover, this announcement was made in such a manner that the Holy Prophetsa could no longer influence this decision, because he had already promised that he would abide by the verdict in full. In addition to this, since the influence of this decision was not limited to the person of the Holy Prophetsa alone, rather, affected all of the Muslims collectively, the Holy Prophetsa did not consider it his right to change this verdict by his own opinion irrespective of how heavily it may have leaned towards mercy and forgiveness. It was this very divine power which moved the
Holy Prophetsa to spontaneously utter the words:
ِقَدْ حَ كَ مْتَ بِحُ كْ مِ اللّٰه
“O Sa‘d! Your verdict seems to be a Divine Decree, which no one has the power to alter.”
[* Ṣaḥīḥul-Bukhārī, Kitābul-Maghāzī, Bābu Marja‘in-Nabiyyisa Minal-Aḥzābi….., Ḥadīth No. 4121 * Ṣaḥīḥu Muslim, Kitābul-Jihād Was-Siyar, Bābu Jawāzi Qitāli Man Naqaḍal-‘Ahda….., Ḥadīth No. 4597]
Upon saying these words, the Holy Prophetsa quietly stood up and returned to the city. At the time, his heart was grieved with the thought that a nation, which he greatly hoped would embrace Islām, was being deprived of faith and being sentenced to divine wrath and chastisement due to their evil deeds. It was perhaps on this occasion that the Holy Prophetsa uttered the following words with intense regret:
ُلَوْ اٰمَنَ بِیْ عَشَ رَةٌ مِنَ الْیَھُوْدِ لَҙآمَنَتْ بِیَ الْیَھُوْد
“If only ten men (i.e., ten influential men) had believed in me, I would have hoped to God that this entire nation would accept me and would have been saved from Divine punishment.”
[* Ṣaḥīḥul-Bukhārī, Kitābu Manāqibi Anṣār, Bābu Ityānil-Yahūdin-Nabiyyisa Ḥīna Qadimal-Madīnah, Ḥadīth No. 3941]
When the Holy Prophetsa was leaving, he instructed that the men be separated from the women and children of the Banū Quraiẓah. Hence, both these groups were brought into Madīnah separately and were gathered at two separate locations. In line with the instruction of the Holy Prophetsa, the Companions (many of whom perhaps remained hungry themselves) arranged for a large quantity of fruit to be brought to the Banū Quraiẓah for their consumption. It is written that the Jewish people spent the entire night eating fruit.
[Sharḥul-‘Allāmatiz-Zarqānī ‘Alal-Mawāhibil-Ladunniyyah, By Allāmah Shihābuddīn Al-Qusṭalānī, Volume 3, p. 86, Ghazwatu Banī Quraiẓah, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)]
The following day, in the morning, the verdict of Sa‘dra was to be put into effect. The Holy Prophetsa appointed a few able men to perform this task
and stood close by, so that if guidance was required while the verdict was being administered, the Holy Prophetsa could provide immediate guidance. Another reason was so that he could instantly provide a decision if anyone appealed for mercy. Although the verdict of Sa‘d could not be appealed against in general, but in his capacity as a King or Chief Executive of a democracy, the Holy Prophetsa definitely had the right to hear an appeal with respect to a specific person on individual grounds. As an act of compassion, the Holy Prophetsa also ordered that criminals should be executed separately from one another, i.e., when one was being executed the other should not be present nearby. Thus, every criminal was brought separately and executed according to the verdict of Sa‘d.
[Sharḥul-‘Allāmatiz-Zarqānī ‘Alal-Mawāhibil-Ladunniyyah, By Allāmah Shihābuddīn Al-Qusṭalānī, Volume 3, pp. 86-87, Ghazwatu Banī Quraiẓah, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)]
When Ḥuyayy bin Akhṭab, chief of the Banū Naḍīr was brought for execution, he looked to the Holy Prophetsa and said, “O Muḥammad[sa], I do not regret having opposed you. However, the truth is that he who abandons God is abandoned by God.” Then, he looked to the people and said, “Nothing can be done in the face of God’s command. This is His command and His decree.” When Ka‘b bin Asad, the chief of Quraiẓah was brought to be executed, the Holy Prophetsa urged him impliedly to embrace Islām. He responded, “O Abūl-Qasim! I would have accepted, but people will say that I have become afraid of death. Let me die upon the Jewish religion.”
[As-Sīratul-Ḥalabiyyah (Insānul-‘Uyūni Fī Sīratil-Amīni Wal-Ma’mūn), By ‘Allāmah Abul-Farj Nūruddīn ‘Alī bin Ibrāhīm bin Aḥmad Al-Ḥalabiyy, Volume 2, p. 449, Bābu Dhikru Maghāzīhisa / Ghazwatu Banī Quraiẓah, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2002)]
Another person named Zubair bin Bāṭiyā was from among the chieftains of Quraiẓah. He had once done a favour upon a Muslim named Thābit bin Qaisra. Therefore, Thābit interceded on his behalf to the Holy
Prophetsa and requested for him to be set free. The Holy Prophetsa said, “Very well! Release him.” Thābit went to Zubair in order to convey the good news that the Holy Prophetsa had released him on his intercession. Zubair said, “My wife and children have been taken captive, what shall I do if released?” Thābit returned to the Holy Prophetsa and conveyed his sentiments. The Holy Prophetsa said, “Release his wife and children.” Thābit returned again to convey the good news. At this, Zubair said, “My wealth has been possessed by the Muslims, what would I do with my wife and children alone?” Thābit submitted to the Holy Prophetsa yet again and he ordered that the wealth of Zubair be returned. When Thābit finally went to Zubair with the good news that now his wealth would be returned as well, he said, “What is the state of our chief Ka‘b bin Asad and the chief of the Arab Jews, Ḥuyayy bin Akhṭab?” Thābit responded, “They have been executed.” Zubair said, “When these people have been executed, why should I wish to remain alive?” Thus, he went to the place of execution and placed his head before the executioner.
Another Jew by the name of Rifā‘ah, humbly implored a soft-hearted Muslim lady to intercede on his behalf so that he may be spared. The Holy Prophetsa forgave Rifā‘ah due to the intercession of this Muslim lady. Hence, the Holy Prophetsa forgave anyone for whom a plea of mercy was sought, which is evidence of the fact that the Holy Prophetsa was compelled by the verdict of Sa‘dra, otherwise, his heart was not inclined to execute the Jews.
Among those who had been executed, was a Jewish lady who threw a stone from above the fortress during the siege and martyred a Muslim man. This lady had practically taken part in a rebellious war and the verdict of Sa‘dra was that all those who had participated in the war were to be executed. Furthermore, she did not feel remorse for her treachery, rebellion and act of murder either, and nor was an appeal of mercy presented on her behalf. Therefore, in accordance with the verdict of Sa‘dra, she was brought to the place
[Refer to the account of the Banū Quraiẓah as related in Ṣaḥīḥul-Bukhārī, Kitābul-Maghāzī, Bābu Marja‘in-Nabiyyisa Minal-Aḥzābi….., Ḥadīth No. 4121, where Sa‘dra has used the word ‘Maqātil,’ which means, those people who took part in the war.]
of execution and put to death. In this manner, more or less 400 men were executed that day as per the judgement of Sa‘dra. 2 The Holy Prophetsa ordered the Companions to arrange for the burial of these people.
In line with the verdict of Sa‘dra, the women and children had been taken captive. It is ascertained from various narrations that the Holy Prophetsa sent them towards Najd. Some of the tribes that were situated here paid their ransom and obtained their release. The Muslims utilised this money to purchase horses and arms for their own defense. If this was indeed the case, it should come as no surprise, because the tribes of Najd and the Banū Quraiẓah were allies. Prior to the Ghazwah of Quraiẓah, they had fought together in the Ghazwah of the Confederates. As a matter of fact, it was due to the incitement of the people of Najd that the Banū Quraiẓah raised up the flag of rebellion against the Holy Prophetsa in the first place. Thus, if the Najadis obtained the release of the prisoners of Banū Quraiẓah from the Muslims, this is nothing out of the ordinary. However, authentic narrations disclose that these prisoners remained in Madīnah, and according to custom, the Holy Prophetsa distributed them into the guardianship of various Companions. Afterwards, some from among them paid the value of their ransom and obtained freedom. Others were released by the Holy Prophetsa as an act of benevolence. In time, these people gradually became Muslim at their own will. History records the names of ‘Atiyyah Quradhī, ‘Abdur-Raḥmān bin Zubair bin Bāṭiyā, Ka‘b bin Sulaim
[Ṣaḥīḥul-Bukhārī, Kitābul-Maghāzī, Bābu Ḥadīthi Banin-Naḍīr, Ḥadīth No. 4028 * Tārīkhul-Khamīs Fī Aḥwāli Anfasi Nafīs, By Ḥusain bin Muḥammad bin Ḥasan, Volume 1, p. 498, Ghazwatu Banī Quraiẓah, Mu’assasatu Sha‘bān, Beirut]
[As-Sīratul-Ḥalabiyyah (Insānul-‘Uyūni Fī Sīratil-Amīni Wal-Ma’mūn), By ‘Allāmah Abul-Farj Nūruddīn ‘Alī bin Ibrāhīm bin Aḥmad Al-Ḥalabiyy, Volume 2, p. 455, Bābu Dhikru Maghāzīhisa / Ghazwatu Banī Quraiẓah, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2002)]
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and in particular Muḥammad bin Ka‘b, who later became a Muslim of great standing.1
Book Series: The Life & Character of the Seal of the Prophets (Volume 2)
Section: XI – Treachery of the Banu Quraizah and the End of the Jews in Madinah, Laws of Marriage and Divorce | Navigation: « Previous: [Remaining Events Relevant to the Ghazwah of the Ditch] | Next: [False Incident of Raihanah] »