THE GHAZWAH OF THE BANI QORYTTAH.

When the breeze of Divine favour which wafted only from the spirit of Allah commenced to blow, and the morn of prosperity began to dawn in the orient of hope, the adherents of rebellion and sin, whose head and chief was Abu Sofyân, returned overthrown and disappointed, as was narrated above. His holy lordship returned with his companions to Madinah, and according to the tradition of Ebn A’bbâs—u. w. b.—his lordship entered the house of [his daughter] Fattimah Zohra, the princess of the women of this world—u. w. b.—washed his august head and body from dust and dirt, and engaged in his matutinal prayers. After he had completed these, Jebrâil the faithful, having a white turban on his head, and riding on a mule, arrived, his countenance being full of dust. His lordship then rose, cleansed his face therefrom, and Jebrâil said: ‘O Muham­mad, may Allah the Most High pardon thee for having put away thy arms, whereas the angels have not yet done so!’ According to another tradition he said: ‘O apostle of Allah, puttest thou away thy arms?’ He replied: ‘Yes.’ Jebrâil continued: ‘May God the Most Magnifi­cent and Glorious pardon thee, because the angels have not put away their arms forty days and nights.’ Then he said: ‘O Muhammad, arise to strike the idolaters who are possessors of the book, namely, the Bani Qoryttah [Jews]. By Allah! I am going to batter their fort and to break it to pieces like the egg of a hen struck against a stone.’ Accordingly, the apostle ordered Ballâl to proclaim in Madinah that no obedient man should recite that day’s afternoon prayers, except among the Bani Qoryttah. Then he called for A’li, gave him the banner, sent him with a crowd of Mohâjer to the vanguard, and despatched the companions in separate detachments after him. A number of the A’bdu-l-ashhal and of the Bani An-najjâr also marched with the army. Some of the companions imagined that the prohibition of his lordship the recep­tacle of termination from afternoon prayers had been superfluous, and accordingly, when the time for the second prayers had arrived, they held them on the road, whilst others who had taken the command in the strict sense held them among the Bani Qoryttah. Neither of these two parties were either blamed or approved.

After A’li had departed, his holy and prophetic lordship —u. w. b.—put on his cuirass and his helmet, took his shield on his back and his spear into his hand. According to a certain tradition, he mounted his own donkey called Yaghfûr; but, according to another, he rode his horse called Najyf, ordering two more to be kept ready. All the companions had prepared themselves for war and accom­panied his lordship, Ssiddyq riding on his right and Fârûq on his left, the principal Mohâjer and noble Anssâr pre­ceding him. Khâled, the brother of Ballâl, also took a spear in his hand, and walked in front of that prince’s charger [erect] like a spear. His lordship prayed and recited the Qurân. The whole army of Islâm amounted to three thousand men, who had thirty-six horses.* While the army was marching, the tribe Bani An-najjâr made its appearance, fully armed and drawn up in battle array, and when his lordship asked them: ‘Who has ordered you to arm yourselves?’ they replied: ‘Wohyah Kalby, riding a mule covered with satin, worked in with precious stones, had come to us, saying: “Arm yourselves, because this moment the apostle of God will come in sight.”’ His lordship said: ‘That was Jebrâil, who was going to produce an earthquake in the fort of the Bani Qoryttah.’ Then the apostle—u. w. b.—marched with his companions, and all reached their destinations between evening and bedtime.

There is a tradition of A’li Murtadza—u. w. b.—that he said: ‘When we arrived near the fort of the Bani Qory­ttah, a man who was standing on the top of it perceived me, and exclaimed: “Verily, the murderer of A’mru has arrived;” and I heard another saying: “A’li has killed A’mru, who is resuscitated in hell;” and I replied: “Praise be to Allah, who has manifested Islâm and extir­pated idolatry.”’ It is related that when A’li Murtadza— u. w. b.—arrived at the foot of the stronghold of the Bani Qoryttah he erected the standard on the ground, whilst the Jews on the top of the fort derided and reviled his lordship the best of men. A’li Murtadza—u. w. b.—then left Qotâdah in charge of the banner, went to meet the Mussttafa—u. w. b.—and spoke to him as follows: ‘O apostle of God, do not go near the fort of the Jews, because God the Most High will soon put them to shame.’ His lordship rejoined: ‘I fancy thou hast heard them say something that might displease me.’ A’li replied in the affirmative, and his lordship continued: ‘When they see me they will not utter those words.’ And, approaching the fort, the apostle of God said: ‘O ye brothers of monkeys and of swine, we have arrived, and the morn of those who accept the warning has dawned.’ According to another tradition, he said: ‘Move off, for God will move you off.’ The Jews replied: ‘O father of Qâsim, thou hast been neither a fool nor a reviler; what has happened that thou art such this day?’ When his lordship heard these words he retired on account of the great shame he felt, and they are said to have made such an impression upon him that he dropped the lance he was holding in his blessed hand, and the Redâ fell to the ground from his blessed back. Asyd B. Khadzyr exclaimed: ‘O enemies of God, we shall not leave the gate of this fort until we have starved you to death; and now you resemble those foxes who cannot be expelled from their hole.’ The Jews replied: ‘O Khadzyr, we are thy friends, and not of the Khazraj; nor did we expect such treatment at thy hands.’ Asyd replied: ‘Between you and me there is neither treaty nor love, and Islâm has severed all treaties.’ After that his holy and prophetic lordship—u. w. b.—ordered Sa’d B. Abu Woqqâss to shoot arrows at them, and Sa’d says: ‘On that day I was shooting arrows till the evening, and was so engaged also during one hour of the night. The apostle remained quietly sitting in a house, and around him were also those, drawn up in battle array, who possessed horses. When his holy and prophetic lordship gave me permission to depart, I returned to the camp. At that time our food consisted of dates which Sa’d B. A’bâdah had loaded on his own camels and sent. As we were eating them the apostle of God exclaimed: “Dates are good food!”’

After fifteen or, according to other traditions, twenty-five days and nights had elapsed since the beginning of the war and siege, God the Most High and Magnificent inspired the hearts of the Jews with terror, so that they ceased fighting and sent Nyâsh B. Qays to the apostle of God with the following message: ‘We have decided to emigrate like the Bani An-natzyr. Therefore do not shed our blood, that we may take our families and children with whatever our camels are able to bear, except arms, and may depart from this country.’ His lordship was unwilling to agree, whereon they sent another message of the following pur­port: ‘We shall abandon our goods and chattels. Only allow us to take our wives and children by their hands and go to another place.’ This demand was likewise abortive, and his lordship said: ‘You must surrender uncondition­ally.’ Nyâsh then returned with this answer to his people. The Jews were much dismayed and confused; therefore Ka’b B. Asyd, who was their chief, assembled the most prominent men of the Bani Qoryttah. In that assembly, also, Hay B. Akhttâb, who had entered the fort on account of the treaty he had made with Ka’b, was present. Ka’b spoke as follows: ‘O ye Jews, I swear by God ye all know that Muhammad is His prophet, but from envy you have till this day made neither a profession of the Faith nor a promise to obey Muhammad. Now I propose three things to you, with one of which you must comply.’ They asked: ‘What are they?’ He said: ‘First, all of you who have studied the Toratah must, in consequence of your knowledge, profess the Faith and take hold of the skirts of obedience to Muhammad, that your property, lives and baggage may remain safe and protected from the vicissi­tudes of these times.’ The Jews said: ‘We cannot apos­tatize from our religion, and prefer another book to the Toratah.’ Ka’b continued: ‘If this appears difficult to you, then let us kill our wives and children with our own hands, sally out and fight, so that if we are conquered they will not suffer misery and humiliation after us; but if we are successful we shall not be at a loss to find other wives and children.’ The Bani Qoryttah, however, rejoined: ‘What excuse can there be for murdering those innocent and unfortunate beings, and who will have the heart to kill them? Indeed, what pleasure can we have after their loss, and what enjoyment of life without their company?’ He continued: ‘If you do not agree to my proposal, then let us attack Muhammad and his companions in the night, because this is the eve of the Sabbath and they are off their guard.’ The Bani Qoryttah replied: ‘How can we violate the sanctity of the Sabbath, considering that ere this a company of the children of Esrâyl have done so and have been annihilated by God the Most High and Glorious?’

In some biographical works it is recorded that Ebn Asyd said to the people: ‘To-morrow is the Sabbath day, and the professors of Islâm are at ease concerning us. It will therefore be proper suddenly to attack them and to over­whelm them.’ The Bani Qoryttah rejoined: ‘How can we break the Sabbath?’ And repeating their former excuse, they refused to comply. After the Jews had fallen into this distress, they requested his lordship to permit Abu-l-bâbah, who was their friend and confederate, to speak to them concerning their affairs. Permission having been given, Abu-l-bâbah entered the fort, and was met by the Jews, whose wives and children assembled around them, lament­ing so piteously that he had compassion for them. The nobles of the Bani Qoryttah asked him: ‘Thinkest thou that we ought to surrender unconditionally to Muhammad or not?’ Abu-l-bâbah said ‘Yes,’ but at the same time made a signal to his own people, which meant: ‘There is no other way but to kill.’ Abu-l-bâbah says: ‘That very moment I repented, and desired to revoke what I had done, whereon Ka’b asked me: “What is the matter with thee?” I replied: “I swear by God and the apostle that I have committed a treachery.” Then I came down from the fort, and was so overpowered by my feelings that my moustache was wet from my tears, and shame impeded me to meet either the apostle or my friends, so I departed to Madinah and entered the mosque opposite to Omm Solmah’s house. I entered, and, tying myself to the threshold, said: “Let no one take notice of me except during the times of prayer, that my repentance may become acceptable to the Lord of Glory.”’ It is said that he remained thus tied up for several days and nights, but his daughter came [occa­sionally] and placed dates in his mouth. When the apostle of Allah became aware of his case, he said: ‘Had he first come to me, I would have pleaded for his pardon, but now I shall not liberate him until God accepts his repentance.’ According to a tradition, a revelation descended after fifteen days concerning the penance of Abu-l-bâbah.

When the Bani Qoryttah were enfeebled and distressed they came down [from their fort] in obedience to the command of his holy and prophetic lordship—u. w. b.— who ordered Muhammad B. Moslamah to fetter the hands of the men, and A’bdullah B. Sullâm to take possession of their women, children, arms, goods and chattels. In that fort four thousand sheep, five hundred swords, five hundred cuirasses, three hundred shields, with a great quantity of household furniture and vessels, were found, as well as innumerable camels, oxen, and other cattle. On that occasion the nobles and chiefs of the Awus hastened to wait upon the lord of this world, and said: ‘O apostle of God, thou hast shown mercy and kindness to the Bani Qaynuqaa’ who were friends of A’bdullah B. Abu Salûl, and hast spared the lives of seven hundred men, four hundred of whom wore cuirasses. Vouchsafe now to show mercy to the Bani Qoryttah, who are our friends, and have repented of having broken their covenant, and to forgive their trans­gressions and crimes.’ His lordship, however, made no reply to the Bani Awus, till their solicitations had exceeded all bounds, when he asked: ‘Will you agree that one of yourselves make a decision concerning them?’ They said: ‘Yes, O apostle of God.’ He continued: ‘That man will be Sa’d B. Moa’adh. We shall do whatever he decides in this matter.’ Then the apostle of God sent a person to Madinah to bring Sa’d, his presence at the Ghazwah having been prevented by a wound. Some persons mounted him on a donkey and started with him to wait upon his lordship, but before they had reached the noble assembly of the prophetic lord, a number of the Bani Awus said to him: ‘O father of A’mru, the apostle of God has left to thy option the judgment concerning the Bani Qoryttah. They are thy friends, who have aided thee in peace and in war. They have surrendered everything, and their only hope centres in thee. Thou hast seen what laudable efforts Ebn Abu Salûl had made in favour of his confederates the Bani Qaynuqaa’. Now we request thee to employ similar efforts of mercy and compassion for saving the lives of the Bani Qoryttah.’ Though the Bani Awus had long spoken in this strain, Sa’d make no reply, but at last, when their importunities had become very pressing, he said: ‘This is not the time for reproaching Sa’d with having been remiss in matters concerning God the Most High and Glorious.’ Dzohâk B. Khalifah, who had heard these words, and also Moa’tab B. Qashyr exclaimed: ‘Woe to my friends!’ And A’attub B. Ommyah lamented: ‘No trace of my people will remain at the end of this day.’

When Sa’d B. Moa’adh reached the august assembly of his holy and prophetic lordship—u. w. b.—the latter turned to those who were present, and said: ‘Rise to your chief!’ Then a number of the Bani A’bdu-l-ashhal who were of the tribe of Sa’d rose and took him down from the animal he was riding. When he had taken a seat, a portion of the Bani Awus who had no right to speak in the assembly of his lordship [nevertheless] said: ‘O father of A’mru, the prophet of Allah has given into thy hands the bridle of judgment concerning the Bani Qoryttah. Remember the past obligations which they have conferred upon thee, so as to deal leniently and mercifully with them.’ Sa’d replied to the Bani Awus: ‘Do you make an agreement and promise before the Lord Most High that you will assent to my decision, and will not transgress it?’ All answered affir­matively. Then he turned towards his lordship the refuge of termination—u. w. b.—but refrained from an excess of self-importance and complacency to address him [in par­ticular], and said: ‘Everyone here will assent to my judgment.’ Whereon the apostle of God said: ‘The judg­ment will be as thou decidest.’ Sa’d continued: ‘My decision is that all their men be killed, and the yoke of servitude be placed upon the necks of their wives and children, and that their property be distributed among the Musalmâns.’ The apostle of God then exclaimed: ‘Sa’d, thou hast judged them as God the Most High and Glorious has judged them from the height of the seven heavens.’ After that his holy and prophetic lordship—u. w. b.— ordered the hands of the Bani Qoryttah to be tied to their backs, and they were taken thus to Madinah, to be imprisoned in the Serâi Asâmatah. Their wives and children were confined in the house of Zamlah, the daughter of Hâreth, who was a woman of the Bani An-najjâr. Several donkey-loads of dates were given to the prisoners; but as the hands of the Jews had been tied by the strong cords of the law, they fell upon their faces, picked the dates up with their mouths, and thus consumed them. During the night preceding the day of their removal to non-existence they were till morning engaged in reciting the Toratah, admonishing each other to patience and constancy. The apostle of God ordered a trench to be dug in a suitable place, and as they were brought out in squads from the house of Asâmatah, A’li Murtadza—u. w. b.—and Zobeyr set about striking off their heads, by order of his lordship the apostle—u. w. b.—so that the blood of those unfor­tunate wretches flowed into the trench. It is related that when those people were being led to the place of execution they asked Ka’b B. Asyd: ‘Knowest thou where we are being taken to?’ He replied: ‘You argue in every place! Do you not perceive that no company taken away has returned? By Allah! no other thing but slaughter awaits you, nor have I called you for any other business.’ They would, however, not believe, and continued: ‘Ka’b, this is not the time for reviling and reproaching us.’ When Hay B. Akhttab was brought with tied hands to his lord­ship —u. w. b.—the latter exclaimed: ‘O enemy of God, at last the Most High and Glorious has given thee into my power, and has made me thy judge.’ He replied: ‘I do not blame myself for having borne emnity to thee. I desired to exalt myself, but God the Most High has given thee the victory, and there is no remedy. Calamities like this have often befallen the children of Esrâyl.’ At that time the lion of attack—u. w. b.—unsheathed the Dhu-l-fiqâr for the purpose of slaying him, whereon Hay said: ‘The death of a noble by the hand of a noble!’ But A’li replied: ‘The wicked slay the good, and the latter the former; but woe betide those by whose hands the good fall, and happy is he whom the wicked kill.’ Hay said: ‘What thou hast spoken is true. I beseech thee not to take off my robe from my body.’ A’li rejoined: ‘That is easier to me than to kill thee.’ Then Hay stretched out his neck, and the Amir of the Faithful—u. w. b.—despatched him with his scimitar. After that Ka’b B. Asyd was brought with his hands tied on his neck to the lord of apostleship— u. w. b.—who said: ‘Ka’b, why have you not profited by the advice of the youth who ordered and recommended you to follow me, saying: “When you see Muhammad, convey to him my salutation”?’ Ka’b replied: ‘O father of Qâsim, I swear by the truth of the Toratah that, had the Jews not been obstinate and headstrong to assert that Ka’b professes the Faith for fear of death and the sword, I would have believed and followed thee; but I remained in the Jewish religion from shame.’ Accordingly, at a signal from his lordship, he was also caused to join his friends [in death]. On that day A’li—u. w. b.—and Zobeyr were till the evening engaged in slaying the Bani Qoryttah, and when the night set in the lamp of life of those who yet remained [to be executed] was extinguished by torch­light. It is said that on this occasion the women of the Bani Qoryttah were hoping his holy and pro­phetic lordship would accept either ransom or tribute, and would spare the lives of their men; when, how­ever, they were executed all the females tore their garments, cut off their hair, walked with bare heads, wept bloody tears, their lamentations and shouts ascend­ing to the sky, and Zobeyr B. Mâttyâ, of the Bani Qoryttah, who was an aged and experienced man, and had seen the reverses of fortune in this world, endeavoured to comfort them with the refreshing showers of friendly advice. It is related that Thâbet B. Qays B. Shammâs the Anssâri had been captured on the day of the battle, and that Zobeyr B. Mâttyâ had freed him from the disgrace of bondage, and had treated him kindly. In the war of the Bani Qoryttah, Thâbet met Zobeyr, and asked: ‘Knowest thou me?’ Zobeyr replied: ‘How could one like me not recognise one like thee? Thâbet continued: ‘Now I desire to requite thy kindness.’ Zobeyr replied: ‘He is indeed noble who returns mercy for past favours.’ Then Thâbet went to the apostle of God, and said: ‘I am under great obligations to Zobeyr, and now I wish to show him my gratitude. If therefore the august mind of your prophetic lordship—u. w. b.—deems fit, you will give Zobeyr to me.’ His lordship answered: ‘I give him to thee.’ But when Thâbet informed Zobeyr of this [gift], the latter said: ‘What enjoyment can an old man have in this life when he is separated from his wife and child?’ Then Thâbet again waited upon the prince of existences— u. w. b.—and besought him to release the family and children of Zobeyr from the bonds of servitude. This request was also granted, and when the little old Jew was informed thereof, he said: ‘If my family have no property how can they live, and what pleasure can I derive from them?’ Thâbet again obtained the honour of admittance into the noble assembly, and pleaded for a gift of property, which his lordship also granted. When Thâbet conveyed this news to Zobeyr, the latter asked: ‘What has become of him whose countenance was pure like a Chinese mirror, the aspect whereof demented the moon-faced and sun-like virgins of the tribes, namely, of Ka’b B. Asyd?’ Thâbet replied: ‘He has been killed.’ Zobeyr continued: ‘Where has the grandee of the town and of the country gone to, who invited the people to war, who fed them when they were hungry, and felt pity for the destitute and the poor, namely, Hay B. Akhttâb?’ Thâbet replied: ‘He also has been slain.’ Zobeyr further asked: ‘How is that intelli­gent and acute individual, who dispersed every assembly he liked, and solved every difficulty he was bent upon, namely, Nabâsh* B. Qays?’ He replied: ‘That man has likewise departed into non-existence.’ In this manner he inquired about every one of the chiefs, the nobles, the U’lâma, and good men among the Bani Qoryttah, but being informed that all of them had been executed, he said: ‘O Thâbet, I swear by God that it is worse to be separated from one’s friends than to be dead. Therefore I adjure thee by the old obligations thou art under to me to cause also me to join my intimate friends by means of the sword.’ Thâbet now became angry, and complied with his request. Some, however, relate that Thâbet surrendered Zobeyr to Zobeyr B. Ala’wwâm, who struck off his head.

It is related that the number of the slain of the Bani Qoryttah amounted to seven hundred men, but it has also been estimated higher and lower than this. When the apostle of Allah had terminated the execution of the Bani Qoryttah, the wound of Sa’d B. Moa’adh—u. w. b.—again opened, and when he was in his last agony his lordship was present at his bedside, and, placing his head on his own blessed knees, said: ‘O God, Sa’d has suffered in Thy cause, has believed Thy prophet, and has fulfilled every duty imposed upon him by Islâm. Take, therefore, his spirit in the best way, as Thou takest the spirits of Thy friends!’ Sa’d, hearing the voice of his prophetic lordship, opened his eyes, and said: ‘Salutation to thee, O apostle of God! I testify that thou art an apostle of Allah, and that thou hast promulged His message as it was proper.’ Then he raised his head from the knee of the apostle of God, who returned to his house, and one hour afterwards Sa’d was received into the mercy of God. Jebrâil then descended with his turban of lightning on his head, and asked: ‘O Muhammad, who of thy companions has died, for whom the portals of heaven were opened, and at whose death the throne of the Merciful has quaked?’ His lordship the apostle said: ‘I was just now with Sa’d, but I have left him in the agony of death.’ After that his lordship—u. w. b. —the refuge of termination, again condescended to pay a visit to Sa’d, and ordered his corpse to be washed. Then his bier was taken up by some companions and borne to the Baqyi’ [cemetery]; and when those friends said to the prophet: ‘Sa’d was a tall man and had a large body; we nevertheless found his bier to be extremely light,’ his lord­ship replied: ‘I have seen angels taking up the bier of Sa’d —u. w. b.’