Surah Al-Ahzab 33:21-27 - Quran Translation Commentary

(33:21) There surely was for you in the Messenger of Allah, an excellent model – for him who hopes for Allah and the last day, and remembered Allah much.⁴⁹

(33:22) And when the believers saw the confederates, they said, ‘This is what Allah and His Messenger had promised us; and Allah and His Messenger had spoken the truth.’⁵⁰ It increased them not but in faith and surrender.⁵¹

(33:23) Among the believers are men who remained true to what they promised Allah. So, of them are some who fulfilled his promise,⁵² while of them is one who awaits; they have not changed in the least.

(33:24) (Such trials are imposed) so that Allah may reward the truthful for their truthfulness⁵³ and torment the hypocrites if He will, or turn to them (in mercy).⁵⁴ Verily, Allah is ever Forgiving, Merciful.

(33:25) And Allah turned back the unbelievers in their fury,⁵⁵ no advantage did they gain. And sufficient was Allah for the believers in the battle.⁵⁶ And Allah was ever Powerful, Mighty.

(33:26) He brought down those of the People of the Book who backed them (the pagans) from their fortresses and cast terror in their hearts: a party you were slaying, and a party taking captives.⁵⁷

(33:27) And He bequeathed upon you their lands, homes and wealth;⁵⁸ and a land that you have not treaded.⁵⁹ And Allah ever had power over all things.

Commentary

49. Was there not a good example in the Prophet who bore the tribulation through and through with exemplary patience, hard work, and trust in Allah? He placed himself not on par with the rest but above others in endurance, tying not one stone to his stomach as others, but two. Such example, however, is meaningful only to those who, like him, have unflinching faith in the bounties of the Hereafter and who remember Allah much, which in turn is a sure method of renewal of faith (Au.).

Mawdudi points out that apart from patiently enduring along with others, the Prophet did not even place guards for the protection of his family in Madinah after the Jews had betrayed and whose attack was imminent.

There has been difference in opinion over whether following the Prophetic example is wajib or merely desirable. Perhaps the best answer is that it is wajib in religious affairs, but commendable in worldly affairs (Qurtubi).

50. “That is,” Ibn `Abbas and Qatadah explained, “when the believers saw the pan-Arab forces before them, they interpreted it as fulfillment of an earlier promise.” It had previously been revealed (2: 214),

أَمْ حَسِبْتُمْ أَن تَدْخُلُواْ الْجَنَّةَ وَلَمَّا يَأْتِكُم مَّثَلُ الَّذِينَ خَلَوْاْ مِن قَبْلِكُم مَّسَّتْهُمُ الْبَأْسَاء وَالضَّرَّاء وَزُلْزِلُواْ حَتَّى يَقُولَ الرَّسُولُ وَالَّذِينَ آمَنُواْ مَعَهُ مَتَى نَصْرُ اللّهِ أَلا إِنَّ نَصْرَ اللّهِ قَرِيبٌ

“Or do you reckon that you will enter Paradise, while (trials) similar to those (that visited others) before you, have not yet come to you? Suffering and adversity touched them, and they were shaken until the Messengers and those who had believed in them cried out: ‘When (will come) Allah’s help?’ Lo! Allah’s help is close” (Ibn Jarir, Ibn Kathir).

51. After the Prophet, this was the example set by his close associates, worth emulation by the rest of the Ummah (Au.).

52. The translation of “nahb” follows Mujahid’s understanding. (Bukhari has the same understanding: Ibn Kathir).

Some others have thought that the meaning of “qada nahbahu” means he remained true to his faith and commitment to it until his death. (This is from Arabic usage: Qurtubi). In this connection the following is reported (in Tirmidhi, [who declared it Hasan], Ibn Jarir, and Tabarani: Alusi):

عَنْ مُوسَى وعِيسَى ابْنَيْ طَلْحَةَ عَنْ أبيهِمَا طَلْحَةَ: "أنّ أَصْحَابَ رَسُولِ الله صلى الله عليه وسلم قَالُوا لأعْرَابيّ جَاهِلٍ سَلْهُ عَنْ مَنْ قَضَى نَحْبَهُ مَنْ هُوَ؟ وكانُوا لاَ يَجْتَرِئونَ عَلَى مَسْأَلَتِهِ يُوَقّرُونَهُ وَيَهابُونَهُ، فَسَأَلَهُ الأَعْرَابيّ فَأَعْرَضَ عَنْهُ، ثمّ سَأَلَهُ فَأَعْرَضَ عَنْهُ ثُمّ سَأَلَهُ فأَعْرَضَ عَنْهُ، ثُمّ إِنّي اطّلَعْتُ مِنْ بَابِ المَسْجِدِ وَعَلَيّ ثِيَابٌ خُضْرٌ فَلَمّا رَآنِي النبيّ صلى الله عليه وسلم قَالَ: أَيْنَ السّائِلُ عَمّنْ قَضَى نَحْبَهُ؟ قَالَ الأَعْرَابيّ أَنا يَا رَسُولَ الله، فَقَالَ رسولُ الله صلى الله عليه وسلم هَذَا مِمّنْ قَضَى نَحْبَهُ". (قال أبو عيسى: هَذا حديثٌ حَسَنٌ غَرِيبٌ)

On the authority of Talha the Companions of the Prophet urged an ignorant Bedouin to, “ask him about who is meant by ‘qada nahbahu.’” They themselves did not have the courage to ask because of their awe of him and reverence. So, the Bedouin raised the question with the Prophet. But he did not pay attention to him. So he repeated his question, but he did not pay any attention to him. At that moment I happened to enter into the mosque. I had two green cloaks on me. When he saw me, he asked, “Where is the inquirer about ‘qada nahbahu.’” The Bedouin said, “Here I am O Messenger of Allah.” The Prophet said, “This is one of those who kept their promise.” (Reports close in meaning can be cited from Ibn `Asakir and Hakim: Alusi. It was declared trustworthy by Albani: Syed Ibrahim in f.n. of Shawkani). But of course, writes Qurtubi, the application is general: it was applicable to Talha, Sa`d b. Mu`adh, Anas b. Nadr, and many others.

Hakim has another report, declared Sahih by him, while Dhahabi nodded yes to another of similar nature. It says:

عن أبي هريرة - رضي الله تعالى عنه-: أن رسول الله - صلى الله عليه وسلم - حين انصرف من أحد مر على مصعب بن عمير، وهو مقتول على طريقه، فوقف عليه رسول الله - صلى الله عليه وسلم - ودعا له، ثم قرأ هذه الآية ثم قال رسول الله - صلى الله عليه وسلم -: (أشهد أن هؤلاء شهداء عند الله يوم القيامة، فأتوهم، وزوروهم، والذي نفسي بيده لا يسلم عليهم أحد إلى يوم القيامة إلا ردوا عليه (هذا حديث صحيح على شرط الشيخين، ولم يخرجاه: الحاكم).‏

As the Prophet was leaving Uhud, he passed by the corpse of Mus`ab b. `Umayr who lay dead. The Prophet stopped there, supplicated for him and recited, this verse (Among the believers are men who remained true to what they promised Allah. They did not change at all). Then he added, “I bear witness that these are martyrs in the sight of Allah. So, go to them and visit them. By Him in whose hand is my life, no one will say salam to them – until the Day of Judgment – but they will return him (the greeting)” – Shawkani.

Since Uhud took place earlier than the battle of Khandaq, one might explain that possibly the verse in question was revealed earlier, or, the Prophet preceded the usage and Allah used them for His revelation (Au.).

It is also reported by Anas that Anas b. Nadr was absent from Badr. He said, “I was absent from the first battle the Prophet fought. If there happens to be a second fight, Allah will see what I will do.” When Muslims suffered setback at Uhud he met Sa`d b. Mu`adh (in the battlefield) and said, “By Allah. I can smell the fragrance of Paradise from beyond Uhud.” Then he went in and fought until he was martyred and Allah revealed this verse, “Among the believers are men who remained true to what they promised Allah. So, of them are some who fulfilled his promise, while of them is one who awaits...” His body was found with so many wounds that he could not be identified except by his finger tips, which is ow his sister recognized him (Ibn Jarir).

This report is in Bukhari, Muslim, Tirmidhi, Nasa’i and others (Qurtubi, Ibn Kathir).

Ibn Jarir also reports that once Mu`awiyyah b. Abi Sufyan delivered a sermon saying, “I have heard the Prophet that Zubayr b. al-`Awwam is one of those who kept their promise (qada nahbah).” Similar reports are in Tirmidhi, Ibn `Asakir and Hakim (Alusi). Albani declared it trustworthy (S. Ibrahim in f.n. to Shawkani).

The report by Mu`awiyyah b. Abi Sufyan gains internal testimony from the fact that Zubayr b. al-`Awwam had fought against him siding with `Ali and was killed in the battle (Au.).

Bukhari has a report on the authority of Kharijah b. Zayd who said, “When we began to write down the Qur’an (at `Umar’s instance: Au.), I missed a verse that I used to hear the Prophet recite but nobody seemed to know anymore except Khuzaymah b. Thabit al-Ansari, whose testimony the Prophet had declared as equivalent of two. The verse concerned was this one, ‘Among the believers are men who remained true to what they promised Allah. So, of them are some who fulfilled his promise, while of them is one who awaits; they have not changed in the least.’” The report is also in Tirmidhi who rated it Sahih (Ibn Kathir).

53. Trial of the faithful is the natural corollary of faith. As soon as someone says or believes he is faithful, he puts himself on the anvil: is he true in his claim? Trials, hidden behind every ease and adversity, follow him to the grave. Every success leads to higher level of faith, higher status in the sight of Allah, and yet heavier dosage of trials follow; and every failure bodes the fall, gradual, but certain. Such of them are given a few other chances, and, refusing to go up, suffer decline, ultimately reaching a point where one more step could turn them apostates. Some choose to effortlessly slide into hypocrisy (Au.).

54. “Or turn to them (in mercy),” i.e. cure them of their hypocrisy: Qatadah (Ibn Jarir).

55. Abu Sufyan went back to Tihama, `Uyayna b. Badr to Najd and the Banu Qurayza withdrew to their forts (Imam Razi, Qurtubi).

56. Ibn Is-haq reported that after the pagans had withdrawn the Prophet (saws) remarked, “No more will the Quraysh attack us hereafter, but rather, we shall attack them.” The report is also in the Sahihayn. This came true. After the battle of the Ditch, pagans did not attack the Muslims ever. It were the Muslims who attacked them. Further, the Prophetic statement seemed to corroborate the Qur’an which said, as here in this verse, “And sufficient was Allah for the believers in the battle,” which implied that ‘they will not attack you anymore.’ Hence too the Prophet used to say:

لا إله إلا الله وحدَه، أعَزَّ جُندَه، ونَصرَ عَبدَه، وغَلَب الأحْزابَ وحدَه، فلا شيءٌ بعدَه

“There is no deity save Allah the One; He kept His promise; helped His slave, honored His forces, defeated the confederates all by Himself, so there is nothing after Him.” (Ibn Kathir).

57. The allusion is to Banu Qurayzah, one of the three major Jewish tribes inhabiting in the vicinity of Madinah in well built forts of theirs. They were Jews of Arab descent whose forefathers had chosen to live in Arabia following banishment from Palestine at the hands of the Christians, and following the predictions that the final Prophet was to appear in Arabia. Sayyid Qutb gives us a short account of the other two tribes Banu Qaynuqa and Banu Nadir (there being a few other Jewish dwellings in and around Madinah: Au.): Banu Qaynuqa were the most courageous of the three. They immensely disapproved of Muslim win at Badr. The Prophet assembled them in their own bazars and said, “O Jewish people. Beware of Allah and believe in Him for you have known that I am the ‘sent one.’ You find this written in your books.” They replied, “Muhammad! It looks like you consider us as your people. (We are not. We are a different nation: Au.). In any case, do not be misled by the fact that you battled a people who did not know how to fight. If you were to try us, you will discover that we are men.”

(This is how they answered – despite their peace treaty with the Prophet: Au.). When a veiled Muslim woman visited their jewelry market they persistently asked her to unveil. She refused. As she sat in a shop they tied her long skirt to a peg. When she rose up to go, her legs were exposed. They laughed. She cried for help. A passing Muslim responded and killed the Jew. Other Jews killed him. A few other Muslims jumped into the fray, but were restrained.

Following the incident, the Prophet laid siege to their forts. `Abdullah b. Ubayy b. Sallul came to their aid. He asked the Prophet to treat his allies lightly. The Prophet ignored him. But he thrust his hand into his coat of mail and repeated his plea. The Prophet said, “Release me.” Anger rose on his face. He repeated, “Woe unto you man, release me.” But `Abdullah b. Ubayy said, “No by God. They have been on my side through thick and thin. I cannot abandon them. Are you going to cut them down in one stroke? I fear bad times for myself.” So the Prophet said, “You can have them.” The condition he placed was that they leave the town with everything that they liked to carry, but not arms.” (They left Madinah with great pomp and show and went away to Khayber).

As for Banu Nadir, continues Sayyid, (who also enjoyed peace treaty with the Prophet, they were no less mischievous). In the fourth year after hijrah the Prophet visited them to settle a deal involving blood wit of two men which the Jews were supposed to share according to the treaty with them. Waiting for them, the Prophet sat under a wall. They jumped at the chance and asked one of their men to climb the roof and slide down a rock (or millstone) on him. The Prophet received warning revelation and quickly moved off. He announced war against them and they shut themselves up in their forts. `Abdullah ibn Abi Sallul sent them the word, “Do not surrender. We are with you. If you are fought, we will fight alongside. If you are exiled, we shall follow you.” But promises were not translated into words. So they lost heart and applied for peace. They bought their lives by agreeing to leave with all they could, but, once again, not arms. Some went to Syria, while others to Khayber. Their chiefs Sallam b. Abi al-Huqayq, Kinanah b. al-Rabi`, Huyayy b. Akhtab and others settled at Khayber. They were the ones who brought the combined pagan armies against the Prophet resulting in the siege of Khandaq.

58. It is reported of the Prophet that he was washing his head in the house of Zaynab bint Jahsh. He was only partly through, when Jibril came down and said, “May Allah forgive you. Angels have not removed their arms since forty days.” According to other reports Jibril said, “Proceed to Banu Qurayzah, we are going there.” So the Prophet put on his armor and started off (having appointed `Abdullah ibn Maktum (the blind) as his deputy at Madinah in his absence, handing over the flag to `Ali ibn Abi Talib: Ibn Kathir). He announced, “Let the men start off for Banu Qurayzah, and let them not do their `Asr Prayer except at the Banu Qurayzah fortress.” (Their fort was a few miles outside Madinah: Sayyid). Some people joined him on the way. (Some of them offered their `Asr Prayer on the way, others did not. Those who did said, “The Prophet had only meant that we hasten to the fort. [He did not literally mean that `Asr Prayer should be offered at their fort alone]. But others refused, Praying only at the fort. The Prophet did not criticize either of the two parties: Ibn Kathir). He himself marched through the dwellings of Banu Ghanam with his eyebrows covered with dust. On the way he passed by the dwellings of Al-Surayn. He asked them, “Has anyone passed by?” They said, “Yes, Dihya Kalbi on a white mule.” The Prophet said, “That was Jibra’il. He has been sent to shake the Banu Qurazyah fortress and drive fear into their hearts.”

Some men joined him after `Isha Prayers, having started off before `Asr. (He had sent `Ali earlier who, when the Prophet arrived at the fort, told him not to go nearer because he had heard the Jews say words that he would not like to hear. He replied that they will say no such thing if they saw him – Alusi).

In any case, having arrived there, the Prophet laid siege to their fortress and when they appeared on its wall, he called out, “O Banu Qurayzah, brothers of the monkeys.” They replied, “You were never indecent.” According to other reports the Prophet used the harsh language when `Ali complained to him that they had used such foul language for him, i.e. the Prophet, that he did not dare repeat before him.

The siege lasted a few days more than twenty, after which they sued for peace. Huyayy b. Akhtab had kept his promise he made to Ka`b b. Asad, and had entered their fort when the pagans lifted siege. When it was realized that the Prophet was not going to spare them, Ka`b addressed his people, “You are aware of what has befallen us. I present you three options. First, declare your faith in Muhammad, for, by God you know that he is the sent one that your books speak of.” They said, “We shall not exchange the Torah for any other.” He said, “Then kill your women and children and go down to fight. Without them you will have no hindering thought during the fight. If we are victorious, we shall take other women and have children.” They said, “Kill these innocent ones? What kind of life will it be after them?” He said, “OK then. This night is going to be Saturday night. Most probably Muhammad and his men will be inattentive to us. So, let us go down and attack.” They said, “We shall never break the Sabbath. And you know what happened to those before us who dishonored it.” He remarked (in frustration), “From the day of your birth, not a single man of you ever passed a night resolved to do what he knows ought to be done.”

As the siege prolonged, they lost heart and sent word to the Prophet that they wished to discuss matters with Abu Lubabah. He had been their ally. When he went in, weeping women and children surrounded him. He was moved by the sight so that when they asked him what would happen to them if they decided to go down on condition that Muhammad decided their fate, Abu Lubabah signaled with his hand across the throat to indicate they faced slaughter. “By Allah,” said Abu Lubabah afterward, “I had not shuffled my feet before I realized that I had betrayed the Prophet.” (He was so ashamed that) he went to the mosque and tied himself to a post vowing that he would never untie himself until Allah had pardoned him. When the Prophet learnt of his vow he remarked, “Had he come to me I would have forgiven him. But now it is for Allah to decide his fate.”

During the discussions `Amr b. Sa`di escaped the fort, and as he was heading somewhere, he was spotted by a Muslim, who knew him and so let him go. He went to the Prophet’s mosque in Madinah and spent the night there. However next day he disappeared, and, “to this day no one knows what happened to him.” When the Prophet was informed, he remarked, “That was a man whom Allah rescued because he was true to his word.” Some other reports say he had remained in the fort, bound and brought down but later his rope was found loose, and the man gone. Where did he go? No one ever came to know.

At last, after twenty-five days of siege, Banu Qurayzah finally decided to give up. The Aws expressed the hope that the Prophet would treat them as he had treated Banu Qaynuqa’ earlier. They were only expelled (and none killed) when `Abdullah b. Ubayy b. Sallul had pleaded for them. They were allies of Khazraj. (However, they decided to come down on condition that the Prophet should not judge them: Zamakhshari). So the Prophet asked (their delegation), “Would you like to be judged by one of your own men?” That is, one of the Aws? They agreed. He named Sa`d b. Mu`adh. After he was struck in the battle, the Prophet had instructed that he be placed in Rufayda’s tent. She had pitched a tent in the mosque’s yard and was treating the wounded in hope of rewards. The Prophet used to visit him.

The story of Sa`d b. Mu`adh has been narrated in detail by `A’isha. She said, as in a report preserved in Ahmad, “The day of the (march) of the Ditch I went out following them when I heard earth’s tremor behind me. It was Sa`d along with his nephew Harith b. Aws carrying a shield. I sat down on the ground. As Sa`d passed by I noticed that the shield he wore was too small for him. I feared for Sa`d’s sides (for the inadequacy of his armor). Sa`d was the most massive of men. Then I got up and slipped into an orchard. I found a group of people there. `Umar was one of them, as also a man with a helmet on. `Umar said to me, ‘What has brought you here? By Allah, you are a courageous woman. What assures you peace from a tribulation of an unpleasant nature?’ He kept reproaching me until I wished the earth would swallow me. Then the man in the helmet removed it from his head. It was Talha b. `Ubaydullah. He said, ‘`Umar! Today you have crossed the limits. Where is the escape from Allah’s decree?’

“Now, Sa`d was struck with an arrow by a man of the Quraysh called Ibn `Araqah. He had said, ‘Take it from me. I am Ibn al-`Araqah.’ It struck Sa`d at the median vein and cut it open. Sa`d said, “O Allah. If You have left any of the Quraysh raid [on Muslims] yet to take place then let me live. But if You have decided to prevent any war between them and us, then open it up, (that is, his wound). And, do not deal me death until my eyes have found their cool against Banu Qurayzah.” This was because he was allied to them during the pagan years. (So he had expected them to stand by him during the siege). When he said those words, his wound ceased bleeding (Ibn Kathir).

So (when the Jews accepted him as the judge) he was brought down (to the foot of the fortress: Au.) on a donkey. As he got closer, they began to plead, “Sa`d! The Prophet has made you the arbiter for no other reason except that you should deal kindly with them.” When they pressed on him several times he said, “A day has come for Sa`d when he will not care for anyone’s censure in Allah’s cause.” When he arrived the Prophet said, “Rise up for your leader.” Everyone stood up. When he was seated, (the Prophet said, “These people [pointing to the Jews] have come down [the fort] accepting you as the arbiter”: Ibn Kathir).

Sa`d asked the people, “I am to understand that my judgment is acceptable to you.” They said, “Yes.” Then Sa`d asked looking in the direction where the Prophet was seated, “Is that incumbent on the one who is there?” He did not wish to name him out of respect. (He did not even turn towards where the Prophet was – out of respect: Ibn Kathir). In any case, the Prophet said, “Yes.” Sa`d ruled that their males be put to the sword, women and children enslaved and their wealth and property distributed. The Prophet remarked, “Allahu Akbar. He has judged by Allah’s judgment.” (This is a proof of the Prophet’s authenticity. If he had been a false Prophet, he would have opted to say that it were the Jews who had chosen Sa`d as the arbiter; thus placing the responsibility of the slaughter on him and them: Au.). The judgment was carried out, their men were killed, women and children enslaved and their lands were distributed among the Muhajirun who had been landless until then.

(Boys were checked for puberty. If they had grown pubic hair they were treated as adults, otherwise enslaved. One of those who escaped death was `Atiyyah al-Qurazi. His case was doubtful. So they checked for the growth. It was not found and he was enslaved. The report is in several works which Tirmidhi treated as Hasan Sahih: Ibn Kathir).

Majid quotes Orientalists who are well-known for their disapproval of Islam and its Messenger: “The improvident Jews, whom the fate of their brethren should have taught to better purpose, had not calculated on the chances and necessities of a siege. Soon rendered to great distress, they sought to capitulate on condition of quitting the neighborhood even empty handed .. At last the wretched Jews, brought now to the last verge of starvation, offered to surrender, on condition that their fate should be decided by their allies the Aus.’ (Muir, op.cit., pp. 315-316). Thereupon Sa`d, the chief of the tribe of Aus, greatly incensed at perfidy of the Jews, adjudged that the men should be put to the sword, the women and children made slaves, and their goods divided among the Muslims. Regarding this apparently ‘harsh, bloody sentence,’ writes a Christian historian: ”It must remembered that the crime of these men was high treason against the State, during time of siege; and those who have read how Wellignton’s march could be traced by the bodies of deserters and pillages hanging from the trees, need not be surprised at the summary execution of a traitorous clan.’ (LSK. Intro. p. LXV)."

There has been disagreement over their numbers. The figures range anything between 600 to 900. They were first shifted to the quarters of Harith’s daughter who was one of the Najjar. (This places a question mark on the reported figures. Such large numbers could not have been housed in a lady’s quarters unless she had an exceptionally large fenced area, which is very unusual, being functionally not very useful, yet expensive to maintain: Au.). In any case, the Prophet got trenches dug to which they were taken in groups to be kneeled near its edge and beheaded. Some of them asked Ka`b, “Where are they being taken O Ka`b?” He, (a leader most surely sore for dismissal of his advice: Au.), said in effect, “Should it be that at no juncture you should refuse to think? Can't you see that the summoner does not cease? Can’t you see that he who goes does not return? It is, by God, slaughter.” Huyayy b. Akhtab was also brought. He had a very expensive shroud on. He had damaged it by tearing every part of it so that it could not be worn after him. When he saw the Prophet he remarked, “By God, I do not blame myself for hating you. But whomsoever God dishonors is dishonored.” (So he remained a typical Jew until the end, blaming Yahweh for his personal choices: Au.). Then he turned to the people (the Jews) and said, “People. There is no escape from God’s command. It is His judgment and decree, and a massacre that was written against the children of Israel.” Then he sat down and his head was struck down.

`A’isha reported that none of their women was killed except for one. She said, “By Allah. She was with me, conversing and laughing immoderately until noon while the Prophet was killing her menfolk in the market area, when someone called out her name, ‘O so and so.’ She responded, ‘Here I am.’ I said, ‘Woe unto you, what’s happening?’ She said, ‘I’m to be killed.’ I asked, ‘But why?’ She said, ‘For something I did.’ So she was taken away and beheaded.” `A’isha used to say, “I will never forget my amazement at her good spirits and loud laughter although she knew that she was about to die.”

Another interesting incident was concerning al-Zubayr b. Bata of the Banu Qurayzah. Thabit b. Qays b. Shammas pleaded the Prophet that he be spared. This was in return of a similar favor that Al-Zubayr had done to Thabit in pagan days. He had been taken captive in the Bu`ath battle and was turned to Al-Zubayr. But he merely cut his hair and freed him. The Prophet replied that he could have him.” So he went to Al-Zubayr and gave him the news. He thanked him for the return favor but remarked that life was not worth living without wife and children. So Thabit requested they be returned to him. That too was granted. But when Al-Zubayr was told about it he remarked that in a country like Arabia it was hard to live without one’s property. Thabit went back to the Prophet and he granted that also. But when Thabit assured him of his property also, Al-Zubayr asked, “And what happened to the one whose face shown like a Chinese mirror the virgins looked into: Ka`b b. al-Asad?” He said, “Killed.” Then he asked about another person and was told that he too had been dispatched. Then he asked about the (chiefs of) Banu Ka`b b. Qurayzah and Banu `Amr b. Qurayzah, and was told that they were all history. Al-Zubayr’s Arab blood spoke out, “O Thabit. There is no fun in living after them. Better send me to death so that I can in my love be with them.” So he was beheaded. When Abu Bakr heard his last words he remarked, “Surely, he is with the beloved ones in the Fire.” Another who escaped was Rifa`ah b. Shamwal al-Qurazi. Salma bint Aqyas – who had Prayed with the Prophet on both of the two Qiblas – requested him on grounds that Rifa`ah did good to his kin and ate camel’s meat (prohibited to the Jews). The Prophet (saws) released him to her (Alusi).

Following his judgment Sa`d’s wound opened up, although it seemed to have almost healed up. When he died, the Prophet visited him along with Abu Bakr and `Umar. `A’isha’s report in Bukhari and Muslim says, “By Him in whose hand is Muhammad’s soul, I could distinguish the difference between Abu Bakr’s and `Umar’s cries while I was in my quarters. They were, as Allah said about them (48: 29), ‘Kind among themselves..’” `Alqamah asked, “Mother. How did the Prophet behave (during such situations)?” She replied, “His eyes never dropped a tear for anyone. But when faced with grief, he held his beard (hard)” [Ibn Kathir]. The Prophet said that the `Arsh shook at his death (Alusi).

Enslaved women and children were sent away to Najd where they were sold off in exchange of arms. (Their lands and property were largely divided amongst the Muhajirun: Zamakhshari). The Prophet chose to keep Rayhana bint `Amr, a kind of princess. He offered that she become a Muslim so he could marry her and she adopt the hijab. But she chose to remain a Jew. However, later she embraced Islam and became a wife proper (Alusi).

Some 30-35 years ago, a Jewish university teacher in USA told an Iraqi, “We shall not forget Banu Qurayzah.” The Iraqi student went about trying to find out who the said Banu Qurayzah were. He had never heard of any people so named (Au.).

Majid (and Shabbir) write: “Compare the Jewish laws concerning the treatment of the fallen cities: ‘When you draw near to a city to fight against it, offer terms of peace to it. And if its answer to you is peace and it opens to you, then all the people who are found in it shall do forced labor for you and shall serve you. But if it makes no peace with you, but makes war against you, then you shall besiege it; and when the LORD your God gives it into your hand you shall put all its males to the sword, but the women and the little ones, the cattle, and everything else in the city, all its spoil, you shall take as booty for yourselves; and you shall enjoy the spoil of your enemies, which the LORD your God has given you. Thus you shall do to all the cities which are very far from you, which are not cities of the nations here. But in the cities of these peoples that the LORD your God gives you for an inheritance, you shall save alive nothing that breathes, but you shall utterly destroy them, the Hittites and the Amorites, the Cananites and the Per’izzites, the Hivites and the Jeb’usites, as the LORD your God has commanded’ (Deut. 22: 10-17).”

The above, points out Yusuf Ali, is the “more lenient” Torah punishment that Sa`d applied. The tougher punishment, which Banu Qurayzah deserved is stated in the last two verses of the above quote: “But in the cities of these peoples that the LORD your God gives you for an inheritance, you shall save alive nothing that breathes, but you shall utterly destroy them, the Hittites and the Amorites, the Cananites and the Per’izzites, the Hivites and the Jeb’usites, as the LORD your God has commanded” (Deut. 20: 16-17). Elsewhere it is explained that men, women, children and animals are to be summarily killed, and property burned to ashes (Au.).

59. To what lands is the allusion? Opinions vary between the lands of Makkah, Khayber and those of the Romans. Ibn Jarir believes there is no need to specify what Allah left open.