An angelic message

At the time of the noon prayers, Gabriel came to Muhammad wearing an embrodied turban and riding on a mule with a saddle covered with a piece of brocade. It is good that we are told that it is Gabriel. Otherwise, we might have thought it was Dihya b. Khalifa al-Kalbi. He asked Muhammad if he had abandoned fighting, and when he said that he had, he said that the angels had not yet laid aside their arms, and that he had just come from pursuing the enemy. "Allah commands you, Oh Muhammad, to go to Banu Qurayza. I am about to go there to shake their stronghold." Fresh from the Battle of the Trench, which didn't cost much blood, it is time for revenge on one of the partners from the alliance against Muhammad. A divine command sets things in motion. Muhammad ordered it to be announced that none should perform the afternoon prayer until after he reached Banu Qurayza. An amazing haste. Dwarfs even the importance of prayer. Muhammad sent Ali forward with this banner and the men hastened to it. War banners were handed out by Muhammad for each raid, exactly like his ancestor Qusayy. Ali advanced until when he came near the forts, he heard insulting language used of Muhammad. He returned to meet Muhammad on the road and told him that it was not necessary for him to come near those rascals. Muhammad said: "Why? I think you must have heard them speaking ill of me," and when Ali said that it was so, he added: "If they saw me they would not talk in that fashion." When Muhammad approached their forts, he said: "You brothers of monkeys, has Allah disgraced you and brought his vengeance upon you?" No doubt who's master of insulting. They replied: "Oh Abul-Qasim, you are not a barbarious person." Out-insulted, the Jews react instead to the threat of vengeance with a bit of appeasement. Muhammad passed by a number of his companions in al-Saurayn before he got to Banu Qurayza, and asked if anyone had passed them. They replied that Dihya b. Khalifa al-Kalbi had passed upon a white mule with a saddle covered with a piece of brocade. The companions of Muhammad are able to identify the rider without hesitation. He said: "That was Gabriel who has been sent to Banu Qurayza to shake their castles and strike terror to their hearts." Muhammad has no doubt either. Being the leader of the Muslim community, his words stand uncontested. We note the endorsement of terror in this hadith. Some of the men came after the last evening prayer, not having prayed the afternoon prayer because Muhammad had told them not to do so until he got to Banu Qurayza. They had been much occupied with warlike preparations and they refused to pray until they came to Banu Qurayza in accordance with his instructions, and they prayed the afternoon prayer there after the last evening prayer. When you mean to start a war, preparations are needed. Religious duties are good, but secondary. Allah did not blame them for that in His book, nor did Muhammad reproach them. Interesting that the Muslims were worried that a Quran verse might appear to blame them for delaying the prayer. A weird situation for a supposedly eternal book. But obviously, no Quran verse would ever contradict Muhammad's orders.

The siege. The options

Muhammad besieged them for twenty-five nights until they were sore pressed and Allah cast terror in their hearts. Apparently the Jews made a mistake in their closing comment above. This is quite a siege. Now Huyayy b. Akhtab had gone with B. Qurayza into their forts when Quraysh and Gatavan had withdrawn and left them [in Battle of the Trench, immediately before] to keep his word to Kab b. Asas; and when they felt sure that Muhammad would not leave them until he had made an end of them, This should be a lesson to anyone resisting Muhammad! They were probably in a state of intense regret that they had abandoned the alliance and called off the Battle of the Trench. Alas, too late. Kab b. Asad said to them: "Oh Jews, you can see what has happened to you; I offer you three alternatives. Take what you please. (1) We will follow this man and accept him as true, for by Allah it has become plain to you that he is a prophet who has been sent and that it is he that you find mentioned in your scriptures; and then your lives, your property your women and children will be saved." This is the classical 'submit to Islam' option. The Jews were still expecting the Messiah, and Muhammad was trying to fit that position. They said: "We will never abandon the laws of the Torah and never change it for another." The Jews clearly had problems matching what they experienced with anything predicted in their scriptures. It is not made exact to them what chapters they should read it in. He said: "Then, if you won't accept this suggestion (2) Let us kill our wives and children and send men with their swords drawn to Muhammad and his companions leaving no encumbrances behind us, until God decides between us and Muhammad. If we perish, we perish, and we shall not leave children behind us to cause us anxiety. If we conquer we can aquire other wives and chilren." What an insane idea! It draws the obvious response: They say: "Should we kill these poor creatures? What would be the good of life if they were dead?" The Jews of course hold their families dear. They are not going to threat them like domesticated animals. These events take place before the classical Islamic choice: "Convert, submit or die" was instituted. Life in dhimmitude is not given as an options. He said: "Then if you will not accept this suggestion (3) Tonight is the eve of the sabbath and it may well be that Muhammad and his companions will feel secure from us then, so come down, perhaps we can take Muhammad and his companions by surprise." A more discreet ploy to turn the Jews from their religion - to make them sabbath-breakers. The probability that Muhammad would be off guard seems slim, though. After all, Muhammad did not respect the Arab sacred months with respect to fighting, why should he let down his guards on the Jewish sabbath? Also, there's some risk that Kab might tip off the Muslims about an impending attack. Not much of an option. That leaves conversion to Islam as the only option for survival. They said: "Are we to profane our sabbath and do on the sabbath what those before us whom you well know did, and were turned into apes?" He answered: "Not a single man among you from the day of your birth has ever passed a night resolved to do what he knows ought to be done." A little berating follows the three untasteful choices.

Abu Lubaba

Then they sent to Muhammad saying: "Send us Abu Lubaba, that we may consult him." So Muhammad sent him to them, and when they saw him they got up to meet him. The women and children went up to him weeping in his face, and he felt sorry for them. The settlement and its inhabitants must have been in a horrible state after over three weeks of uninterrupted siege. There is no doubt that Allah is the master of retribution, as is his messenger. Jesus really did threat the women and children much better. They said: "Oh Abu Lubaba, do you think that we should submit to Muhammad's judgement?" He said: "Yes," and pointed at his throat, signifying slaughter. Abu Lubaba said: "My feet had not moved from the spot before I knew that I had been false to Allah and his messenger." He immediately knew he had made a mistake. Apparently, Muhammad and the Muslims had a premeditated plan, and, in a moment of pity, had disclosed what was in wait for them. Then he left them and did not got to Muhammad but bound himself to one of the pillars in the mosque saying: "I will not leave this place until Allah forgives me for what I have done." and he promised Allah that he would never go to B. Qurayza and would never be seen in a town in which he had betrayed Allah and his messenger. This is a solid peace of repentance! Unfortunately, he does not repent complicity to murder or anything that a natural morality would expect, but only his lack of obedience to Muhammad. An unusual kind of ethics. When Muhammad heard about him, for he had been waiting for him a long time, he said: "If he had come to me, I would have asked forgiveness for him, but seeing that he behaved as he did, I will not let him go from his place until Allah forgives him." Would Muhammad have forgiven? Good question. We must assume he would. The forgiveness of Abu Lubaba came to Muhammad at dawn while he was in the house of Umm Salama [a wife]. [...] She said: "Cannot I give him the good news?" and when he said that she could, she went and stood at the door of her room (this was before the veil had been prescribed for women) and said: "Oh Abu Lubaba, rejoice, for Allah has forgiven you"; and men rushed out to set him free. In the earlier days of Islam, women could participate more equally in things than later. This is not the only place we see the veil described as being 'prescribed'. The reason she can step right out of her room and talk to a man tied up in the mosque is that they were combined. The wives of Muhammad had a room each around his Medina mosque. The Quran has a Sura dedicated to this construct and Muhammads harem (Sura 18, Apartments). He said: "No, not until the messenger frees me with his own hand." When Muhammad passed him when he was going out to morning prayer, he set him free. No doubt that Abu Lubaba would remain 100 procent loyal to Muhammad after this event.

The judgement

In the morning they submitted to Muhammads judgement and al-Aus leapt up and said: "Oh, Messenger, they are our allies, not allies of Khazraj, and you know how you recently treated the allies of our brethern." [...] When al-Aus spoke thus, Muhammad said: "Will you be satisfied, Oh Aus, if one of your own number pronounces judgement on them?" Shrewd When they agreed, he said that Sad b. Muadh was the man. The Sad who suggested at Badr that the Muslims should kill more enemies before taking prisoners. This doesn't look good. As the Muslims brought Sad to Muhammad, they said: "Deal kindly with your friends, for the messenger has made you umpire for that very purpose." When they persisted he said: "The time has come for Sad in the cause of Allah, not to care for any mans censure." He rejects the pleas for a mild treatment of the Jews. Probably doesn't make things better that they inflicted a wound on him that is about to kill him. Penicillin was still 13 centuries in the future, and even the most trivial wound could be deadly if infected. This man has anger and nothing to lose. Muhammad had made a cunning choice. Sad said: "Do you covenant by Allah that you accept the judgement I pronounce on them? They said 'Yes', and he said: "And it is incumbent on the one who is here?" (looking) in the direction of Muhammad, not mentioning him out of respect, and Muhammad answered 'Yes'. Sad said: "Then I give judgement that the men should be killed, the property divided, and the women and children taken as captives." Muhammad said: "You have given judgement of Allah above the seven heavens." Wow. This is genocide, for the consequense is the complete annihilation of the Jewish settlement and its millenium of history. Jesus really did treat the children much better. Muhammad approves in high praises, with Allah'ish endorsement. Then they surrendered, and Muhammad confined them in Medina in the quarter of d. al-Harith. This has to be a first. A holy concentration camp? Then Muhammad went out to the market of Medina and dug trenches in it. Then he sent for them and struck off their heads in those trenches as they were brought out to him in batches. While it might be appreaciate that Muhammad doesn't leave his work to others, he probably did not do all of this single-handed. Tabari, more in line with common sense, states that Muhammad directed the work instead. Among them was the enemy of Allah Huyayy b. Akhtab and Kab b. Asad, their chief. There were 600 or 700 in all, though some put the figure as high as 800 or 900. The Muslim had besieged and conquered a settlement of some thousand Jews. This is of course the number of adult male members. The women and children are to be sold as slaves. As they were being taken out in batches to Muhammad, they asked Kab what the thought would be done to them. He replied: "Will you never understand? Don't you see that the summoner never stops and those who are taken away do not return? By Allah it is death! This went on until Muhammad made an end of them." The commandment: "Thou shall not kill" no longer reigns in this part of the world. No compromise with or forgiving of people who conspired against Muhammad. Huyayy was brought out wearing a flowered robe in which he had made holes about the size of fingertips in every part of it so that it should not be taken from him as spoil, with his hands bound to his neck with a rope. When he saw Muhammad, he said: "By God, I do not blame myself for opposing you, but he who forsakes God will be forsaken." Then he went to the men and said: "God's command is right A book and a decree, and massacre have been written against the Sons of Israel." Then he sat down and his head was struck off. Damaged clothing aside, this man has integrity and is not initimidated into submission. Still no mercy for those who opposed Muhammad, even though the death toll in the Trench battle was minuscle. Possibly only Sad, the giver of judgement from Allah, was killed in that battle. The Islamic response seems disproportionated. It is probably fuelled by fear that another coalition might arise and destroy them later. Jabal b. Jawwal al-Thalabi said: Ibn Akhtab did not blame himself But he who forsakes God will be forsaken He fought until he justified himself And struggled to the utmost in pursuit of glory.

Aisha, Thabit & al-Zabir

Aisha said: "Only one of their women was killed. She was actually with me and was talking with me and laughing immoderately as Muhammad was killing her men in the market, when suddenly an unseen voice called her name. "Good heavens," I cried, "what is the matter?" "I am to be killed,", she replied. "What for?" I asked. "Because of something I did,", she answered. She was taken away and beheaded." Aisha used to say: "I shall never forget my wonder at her good spirits and her loud laughter when all the time she knew that she would be killed." Psycologically, this reaction is known as the "Gallow's laugh". In face of certain death, some persons change character to a joyfulness that seems absurd. It is amazing how Aisha keeps her cool in the general mayhem. Thabit went to Muhammad and told him that al-Zabir had spared his life and he wanted to repayhim for it, and Muhammad said that his life would be spared. When he returned and told him that Muhammad had spared his life, he said: "What does an old man without family and without children want with life?" Thabit went again to Muhamad who promised to give him his wife and children. When he told him, he said: "How can a household in the Hijaz live without property? Thabit secured Muhammads promise that his property would be restored, and came and told him so. Sometimes, Muhammad would show mercy just for the asking. Thabit does a great job of ensuring that everything stolen from al-Zabir, who once spared his life, gets returned to him. and he said: "Oh Thabit, what has become of him whose face was like a Chinese mirror in which the virgins of the tribe could see themselves, Kab b. Asad?" "Killed," he said. "And what of the prince of the Desert and the Sown, Huyayy b. Akhtab?" "Killed" "And what of our vanguard when we attacked and our rearguard when we returned to the charge?, Azzal b. Samawal?" "Killed" "And what of the two assemblies?" meaning B. Kab b. Qurayza and B. Amr b. Qurayza. "Killed." He said: Then I ask of you, Thabit by my claim on you that you join me with my people, for life holds no joy now that they are dead, and I cannot bea to wait another moment to meet my loved ones." So Thabit went up to him and struck off his head. However, the agony of having his clan eradicated becomes too much for al-Zabir. He requests the man whose life he had spared to not spare his, an instruction duely followed. We must assume that his wife, children and property are returned to the pool of spoils. When Abu Bakr heard of his words "until I meet my loved ones", he said: "Yes, by Allah, he will meet them in hell for ever and ever." Abu Bakr takes a little liberty here. The future caliph condemns al-Zabir to hell along with his clan. Possibly for resisting Muhammad during the Battle of the Trench. Thabit b. Qays said concerning that, mentioning al-Zabir: My obligation was ended; I was noble and persistent When others swerved from steadfastness. Zabir had a greater claim than any man on me And when his wrists were bound with cords I went to the messenger that I might free him. The messenger was a very sea of generosity to us. Muhammad had ordered that every adult of theirs should be killed. Interesting. Wasn't it Sad who came with that judgement? The 'sea of generosity' comment takes on a less honorable meaning when one considers how Muhammad came in possession of the wealth he distributes. Atiya al-Qurazi said: Muhammad had ordered that every adult of B. Qurayza should be killed. I was a lad and they found that I was not an adult, and so they let me go. Possibly they'd pull down the pants and check for pubic hairs as the deciding factor for decapitation.

Dividing the booty

Then Muhammad divided the property, wives and children of B. Qurayza among the Muslims, and he made known on that day the shares of horse and men, and took out the fifth. We note that although women and children are mentioned separately from the property, they are treated the same way. As usual, 20 percent goes to Muhammad personally. A horseman got three shares, two for the horse and one for his rider. Muhammad had notice the effectiveness of cavalry in battle. By increasing the share of booty to riders, he wants to motivate the Muslims to aquire more mounts. A man without a horse got one share. On the day of B. Qurayza there were thirty-six horses. It was the first booty on which lots were cast and the fifth was taken. The gambling is weird. We have the Quran saying: Quran 2:219 “They ask you about wine and gambling. Say: ‘In them is great sin, and some profit, for men; but the sin is greater than the profit.’” Quran 5:090 “Believers! Intoxicants and gambling, (dedication of) stones, and (divination by) arrows are an abomination. They are Satan’s handwork. Seemingly, they didn't mind doing Satan's handwork. Or they simply didn't take the Quran all too seriously. Then Muhammad sent Sad b. Zayd with some of the captive women of B. Qurayza to Najd and he sold them for horses and weapons. Unflinching engaging in slave trade, Muhammad sells some women to aquire more cavalry and weapons. Also today, smuggling of humans and weapons are conducted by mujahedeen forces. Muhammad had chosen one of their women for himself, Rayhana d. Amr b. Khunafa, and she remained with him until she died, in his power. War isn't all about fighting and booty. Sex with captured women is also part of the activities. Muhammad had proposed to marry her and put the veil on her, but she said: "Nay, leave me in your power, for that will be easier for me and you." Much can she take, but the complete submission of veil and Muslim marriage is rejected. She prefers to remain his slave.

Quranic commentary

Allah sent down concerning the Trench and B. Qurayza the account which is found in the sura of the Confederates (Sura 33) in which He mentioned their trial and His kindness to them, and His help when He removed that from them after one of the disaffected had said what he did: Quran 33:25: And Allâh drove back those who disbelieved in their rage, they gained no advantage (booty). Allâh sufficed for the believers in the fighting (by sending against the disbelievers a severe wind and troops of angels). Here we see something that is frequently hinted at: The Quran is given in context with concrete events, prasing and condemning as appropriate. Note that the text in parenthesis is not in the original Arabic script. It is a translators addition. The Quran quotes given below are in the context of Ibn Ishaq's narrative. For consistancy, the actual quotes are from the Noble Quran. The armies were Quraysh, Ghatafan and B. Qurayza. The Meccans, and independent tribe and a Jewish tribe of Medina. The alliance had fallen apart after Muhammad managed to sow distrust between them. Immediately after the battle of the trench, Muhammad took his revenge on the Jews as described above. The armies which Allah sent with the wind were the angels. This is a reminder that the battles, the siege and the ensuing events where holy events. Allah said: Quran 33:10: When they came upon you from above you and from below you, and when the eyes grew wild and the hearts reached to the throats, and you were harbouring doubts about Allâh. Those who came at you from above were B. Qurayza; those from below were Quraysh and Ghatafan. As above, the Quran verses serve as direct comments on earthly proceedings. The context of the Hadith makes opaque Quran passages clear. Saying that the Quran is an eternal book written in Arabic since the beginning of time contradicts the Hadith. As an aside, written Arabic was not invented at the time these events took place. Quran 33:12-13: There, the believers were tried and shaken with a mighty shaking. And when the hypocrites and those in whose hearts is a disease (of doubts) said: "Allâh and His Messenger promised us nothing but delusion!" refers to the words of Muattib b. Qushayr. "And when a party of them said: "O people of Yathrib (Al-Madinah)! There is no stand (possible) for you (against the enemy attack!) Therefore go back!" And a band of them ask for permission of the Prophet [sal-Allâhu 'alayhi wa sallam] saying: "Truly, our homes lie open (to the enemy)." And they lay not open. They but wished to flee. refers to the words of Aus b. Qayzi and those of his people who shared his opinion. Apparently, some of the Muslims considered the war against their clansmen from Mecca senseless. Quran 33:14-15: And if the enemy had entered from all sides (of the city), and they had been exhorted to Al-Fitnah (i.e. to renegade from Islâm to polytheism), they would surely have committed it and would have hesitated thereupon but little. And indeed they had already made a covenant with Allâh not to turn their backs, and a covenant with Allâh must be answered for. Oaths are strong bonds. Many Arabs wanted to get out of the battle of the Trench, which certainly marked a low point in Muslim morale. But the oath they had sworn at Uhud had bound them by their honour, and they kept it. Even today, honour is a surprisingly strong force in the Islamic society. They were the men who thought to desert on the day of Uhud. Then they swore to Allah that they would never do the like again, and he reminded them of what they had taken on themselves. Quran 33:16-17: Say: "Flight will not avail you if you flee from death or killing and then you will enjoy no more than a little while!" Say: "Who is he who can protect you from Allâh if He intends to harm you, or intends mercy on you?" Here, as in other places, we see Islam as fatalistic. If Allah has intended harm towards you, noone can save you. Noteworthy that a god intends harm against his followers. Quite a change from Christianity. Quran 33:18: Allâh already knows those among you who keep back (men) from fighting in Allâh's Cause" i.e. the hypocrites. and those who say to their brethren: "Come here towards us," while they (themselves) come not to the battle except a little, i.e. for a moment to make a pretence of sincerity, An interesting stab at the insincere Muslims. Apparently some would fight for a little while, then leave the battlefield. Other Quran translations use the term 'hypocrites' for these more peacefully-minded Muslims. The original term is munafic. Their destination is Hell, an evil abode. Quran 33:19: Then when fear comes, you will see them looking to you, their eyes revolving like (those of) one over whom hovers death; i.e. thinking it dreadful and terrified of it. Quran 33:19: but when the fear departs, they will smite you with sharp tongues, i.e. with talk about what does not please you because their hope is in this life; hope of (future) reward does not move them, for they fear death with the dread of him who has no hope in a future life." That's clear. Muslims who dislike fighting and prefer this life over hope for a future one are displeasing to Muhammad. Quran 33:20: They think that Al-Ahzâb (the Confederates) have not yet withdrawn; i.e. Quraysh and Ghatafan, Of course, the third member of the confederation, the B. Qurayza, have been taken care of. Quran 33:20: and if Al-Ahzâb (the Confederates) should come (again), they would wish they were in the deserts (wandering) among the bedouins, seeking news about you (from a far place); and if they (happen) to be among you, they would not fight but little. A swipe at the Muslims who are not fighting wholeheartedly. Then He addressed the believers and said: Quran 33:21: Indeed in the Messenger of Allâh (Muhammad) you have a good example to follow for him who hopes for (the Meeting with) Allâh and the Last Day, and remembers Allâh much. This is a central piece of the Quran. It places the behaviour of Muhammad, which is what the Hadith is describing in detail, as an example for Muslims, at any time and place. This is still being taken seriously in fundamentalist Islam today. As an aside, the promise is not for Paradise. It is to be where Allah is. Since, according to the Quran, Allah is never seen in Paradise, but at times in Hell, this is worrysome. Then He mentioned the believers and their truth and their believ in what Allah promised them of trial by which He tested them, One might wonder why an all-knowing, all-powerful god wants to test his adherents? Some would say it is unneeded suffering. Quran 33:22: And when the believers saw Al-Ahzâb (the Confederates), they said: "This is what Allâh and His Messenger (Muhammad) had promised us; and Allâh and His Messenger (Muhammad) had spoken the truth." And it only added to their Faith and to their submissiveness (to Allâh). i.e. the endurance of trial and submission to the decree and belief in what Allah and his messenger had promised them. The 'submission' theme really plays out here. The dissent appears to be over. The promises mentioned are not elaborated here, but in the battle of the trench, they were. The promises were for the treasures of Croesus and Caesar, Persia and Rome. World conquest and immense treasures. While it doesn't look particular religious, it was apparently a key motivation for the early Muslims. Then He said: Quran 33:23: Among the believers are men who have been true to their covenant with Allâh [i.e. they have gone out for Jihâd (holy fighting), and showed not their backs to the disbelievers]; of them some have fulfilled their obligations (i.e. have been martyred); i.e. finished their work and returned to their Lord like those who sought martyrdom at Badr and Uhud. The theme of relentless war and the aim for martyrdom is presented in all its glory. And some of them are still waiting. i.e. for the help which Allah promised them and the martyrdom like what which befell his companions. Just in case we didn't get the point: Martyrdom means death battling infidels. There's a distinction between a Christian martyr and an Islamic one: Christian martyrs are killed for their beliefs. Islamic martyrs kill for theirs. And martyrdom is glorious. Allah said: "And they have not altered in the least," i.e. they did not doubt nor hesistate in their religion, and did not exchange it for another. Quran 33:24: That Allâh may reward the men of truth for their truth (i.e. for their patience at the accomplishment of that which they covenanted with Allâh), and punish the hypocrites, if He wills, or accept their repentance by turning to them (in Mercy). Verily, Allâh is Ever Oft-Forgiving, Most Merciful. Quran 33:25: And Allâh drove back those who disbelieved in their rage,", i.e. Quraysh and Ghatafan. Here, the non-fighting Muslims are given hope to avoid punishment. All subject to the will of Allah, of course. Again we see how Sura 33 is a direct commentary on the events that just took place. Quran 33:26: And those of the people of the Scripture who backed them (the disbelievers [B. Qurayza]), Allâh brought them down from their forts and cast terror into their hearts, (so that) a group (of them) you killed, and a group (of them) you made captives." i.e. he killed the men and captured the women and children. This shifting of responsibility is frequently encountered in the life of Muhammad. When he does something that would normally draw the unanimous condemnation of everyone, Allah is actually the one responsible. As an aside, we note the use of terror in the cause of Allah (Jihad). Quran 33:27: And He caused you to inherit their lands, and their houses, and their riches, and a land which you had not trodden (before). i.e. Khaybar. Indeed, this seems miraculous. Before the battle of the trench and the siege of B. Qurayza, the Muslims were poor and demotivated. Now they can bask in the (relative) luxury of the ancient Jewish settlements, slaves at their command. And the promise is for more.

The death of Sad

Sirat p. 468

When the affair of B. Qurayza was disposed of, Sad's wound burst open and he died a martyr therefrom. Good to know that the judge who sentenced the Jewish men to death, their women and children to slavery, now enjoys wine and virgins in Paradise. al-Hasan al-Basri said: Sad was a fat man an when the men carried him, they found him light. Some of the hypocrites said: "He was a fat man and we have never carried a lighter bier than this." When Muhammad heard of this, he said: "He had other carriers as well. By Him Who holds my life in His hand, the angels rejoiced at (recieving) the spirit of Sad, and the throne shook for him."

Poetry

Sirat p. 479

There is no doubt that Muhammad thought very highly of Sad. Twelve pages of poetry follow the battles of the trench and the conquest of B. Qurayza. Hassan b. Thabit was the most prolific author. Two samples, on Sad and on B. Quraysh: Tears streamed from my eyes, 'Tis right that they should weep for Sad Lying on the battlefield. Eyes that flow with tears Suffer his loss without ceasing. Slain in Allah's religion, he inherits paradise with martyrs, Theirs a noble company, THough you have said farewell and left us And lie in the dusty darkness of the grave You, Oh Sad, have returned (to Allah) with a noble testimony And garments of honour and praise. By pronouncing on the two tribes fo Qurayza the (same) judgement Which Allah had decreed against them, you did not judge of your own volition. Your judgement and Allah's were at one And you did not forgive when you were reminded of a covenant. Though fate has brought you to your death Among those who sold their lives for everlasting gardens Yet blessed is the state of the true ones When they are summoned to Allah for favour and regard. Qurayza met their mistfortune And shameful humiliation befell their castles. Sad had warned them, saying Your God is a majestic Lord. They soon broke their treaty so that The messenger slew them in their town. With our troops he surrounded their fort Which resounded wit cries from the heat of the battle.