Ghazwah of Banū Quraiẓah - Dhu Qa‘dah 5 A.H. (March/April 627 A.D.)

When the Holy Prophet(sa) became free from the Ghazwah of the Ditch and returned to the city, he had barely put off his arms and bathed, when he was informed by way of divine indication that until a verdict had been settled with respect to the treachery and rebellion of the Banū Quraiẓah, the Holy Prophet(sa) should not have laid in his arms. The Holy Prophet(sa) was then informed that he should march towards the Banū Quraiẓah at once. Upon this, the Holy Prophet(sa) made a general announcement to the Companions directing that everyone should set out towards the fortresses of the Banū Quraiẓah and that the ‘Aṣr Ṣalāt would be offered there.1 Furthermore, the Holy Prophet(sa) dispatched Ḥaḍrat ‘Alī(ra) with a detachment of Companions ahead of the army.

When Ḥaḍrat ‘Alī(ra) reached there, instead of expressing remorse and seeking forgiveness and mercy for their treachery and rebellion, the Banū Quraiẓah (which included Ḥuyayy bin Akhṭab, head-chieftain of the Banū Naḍīr, who was the principal originator of this rebellion and had joined them according to his promise), openly abused the Holy Prophet(sa).2 Furthermore, in a very shameless and wicked manner, they used very vile tongue against the Azwāj-e-Muṭahharāt as well.3

Shortly after Ḥaḍrat ‘Alī(ra) and his contingent had set off, the Holy Prophet(sa) put on his arms and left Madīnah as well. At the time, the Holy Prophet(sa) was mounted on horseback accompanied by a large group of Companions. When the Holy Prophet(sa) neared the fortresses of the Banū Quraiẓah, he found Ḥaḍrat ‘Alī(ra) waiting to receive him. Ḥaḍrat ‘Alī(ra) 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.”4 The Holy Prophet(sa) understood and said, “Have the Banū Quraiẓah used ill tongue against me?” “Yes, O Messenger of Allāh,” responded Ḥaḍrat ‘Alī(ra). The Holy Prophet(sa) said, “Never mind, , meaning, ‘Moses was subjected to even greater pains on account of these people.’”5 Hence, the Holy Prophet(sa) marched forward and upon reaching a well of the Banū Quraiẓah, setup camp.6

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.7 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.8

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 Prophet(sa) had in mind concerning them. Hence, they sent an emissary to the Holy Prophet(sa) requesting that Abū Lubābah bin Mundhir Ansārī(ra) be dispatched to their stronghold so that they could consult him. The Holy Prophet(sa) permitted Abū Lubābah(ra) and he went to their fortress. The chieftains of the Banū Quraiẓah had planned that as soon as Abū Lubābah(ra) 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 Lubābah(ra) 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 Lubābah(ra) 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 Prophet(sa) had not even slightly insinuated any such intention. However, being influenced by their demonstration of misery, the thoughts of Abū Lubābah(ra) 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 Lubābah(ra) (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 Prophet(sa) 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 Prophet(sa).9

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‘ādh(ra) 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.”10

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 Prophet(sa).11 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 Prophet(sa), he left the city of Madīnah saying, “My people have betrayed Muḥammad[sa] immensely. I cannot partake in this treachery.”12 However, the rest of the nation remained firm upon their obstinacy and insisted upon making Sa‘d their arbitrator. The Holy Prophet(sa) accepted, after which he dispatched a few Companions from among the Ansār to bring Sa‘d(ra). Sa‘d(ra) 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‘d(ra) 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.”13 Upon hearing this response, the people took to silence.

When Sa‘d(ra) drew near, the Holy Prophet(sa) instructed his Companions:

“Stand for your chieftain and assist him in dismounting.”

When Sa‘d(ra) dismounted and moved towards the Holy Prophet(sa), 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.”14 Upon this, Sa‘d(ra) lifted his sights towards the people of his own tribe, the Aus, and said:

“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 Prophet(sa) was seated and said:

“Does the honourable man who is seated here also promise that he shall be bound to act upon my verdict?”15

The Holy Prophet(sa) responded, “Yes, I promise.”16

After this covenant and agreement had been affirmed, Sa‘d(ra) 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 Prophet(sa) heard this verdict, he spontaneously said:

“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 Prophet(sa) could not prevent this outcome. This was true indeed, because the Banū Quraiẓah requested that Abū Lubābah(ra) 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 Prophet(sa) 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‘ādh(ra), the chief of the Aus tribe as their arbitrator. Furthermore, Sa‘d(ra) 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‘d(ra) took a firm promise from the Holy Prophet(sa) 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‘d(ra).

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 Prophet(sa) 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 Prophet(sa) completely separate through immensely intricate manifestations of His power, and had this verdict announced by Sa‘d(ra). Moreover, this announcement was made in such a manner that the Holy Prophet(sa) 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 Prophet(sa) alone, rather, affected all of the Muslims collectively, the Holy Prophet(sa) 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 Prophet(sa) to spontaneously utter the words:

“O Sa‘d! Your verdict seems to be a Divine Decree, which no one has the power to alter.”17

Upon saying these words, the Holy Prophet(sa) 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 Prophet(sa) uttered the following words with intense regret:

“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.”18

When the Holy Prophet(sa) 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 Prophet(sa), 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.19

The following day, in the morning, the verdict of Sa‘d(ra) was to be put into effect. The Holy Prophet(sa) appointed a few able men to perform this task and stood close by,20 so that if guidance was required while the verdict was being administered, the Holy Prophet(sa) 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 Prophet(sa) definitely had the right to hear an appeal with respect to a specific person on individual grounds. As an act of compassion, the Holy Prophet(sa) 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 separately21 and executed according to the verdict of Sa‘d.

When Ḥuyayy bin Akhṭab, chief of the Banū Naḍīr was brought for execution, he looked to the Holy Prophet(sa) 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.”22 When Ka‘b bin Asad, the chief of Quraiẓah was brought to be executed, the Holy Prophet(sa) 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.”23

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 Qais(ra). Therefore, Thābit interceded on his behalf to the Holy Prophet(sa) and requested for him to be set free. The Holy Prophet(sa) said, “Very well! Release him.” Thābit went to Zubair in order to convey the good news that the Holy Prophet(sa) 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 Prophet(sa) and conveyed his sentiments. The Holy Prophet(sa) 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 Prophet(sa) 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.24

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 Prophet(sa) forgave Rifā‘ah due to the intercession of this Muslim lady.25 Hence, the Holy Prophet(sa) forgave anyone for whom a plea of mercy was sought, which is evidence of the fact that the Holy Prophet(sa) was compelled by the verdict of Sa‘d(ra), 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‘d(ra) was that all those who had participated in the war were to be executed.26 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‘d(ra), she was brought to the place of execution and put to death.27 In this manner, more or less 400 men were executed that day as per the judgement of Sa‘d(ra). 28 The Holy Prophet(sa) ordered the Companions to arrange for the burial of these people.

In line with the verdict of Sa‘d(ra), the women and children had been taken captive. It is ascertained from various narrations that the Holy Prophet(sa) 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.29 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 Prophet(sa) 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 Prophet(sa) distributed them into the guardianship of various Companions.30 Afterwards, some from among them paid the value of their ransom and obtained freedom.31 Others were released by the Holy Prophet(sa) as an act of benevolence.32 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 and in particular Muḥammad bin Ka‘b, who later became a Muslim of great standing.33