The Life & Character of the Seal of Prophets (sa) - Volume II — Page 493
XI - Treachery of the Banū Quraiẓah and the End of the Jews in Madīnah, Laws of Marriage and Divorce 493 and stood close by, 1 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 separately 2 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. ” 3 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. ” 4 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 1 Sharḥul-‘Allāmatiz-Zarqānī ‘Alal-Mawāhibil-Ladunniyyah, By Allāmah Shihābuddīn Al-Qusṭalānī, Volume 3, pp. 86-87, Ghazwatu Banī Quraiẓah, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996) 2 * As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Mālik bin Hishām, p. 637, Ghazwatu Banī Quraiẓata Fī Sanati Khamsin, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001) * Aṭ-Ṭabaqātul-Kubrā, By Muḥammad bin Sa‘d, Volume 2, p. 287, Ghazwatu Rasūlillāhi sa Ilā Banī Quraiẓah, Dāru Iḥyā’it-Turāthil-‘Arabī, Beirut, Lebanon, First Edition (1996) * Tārīkhur-Rusuli Wal-Mulūk (Tārīkhuṭ-Ṭabarī), By Abū Ja‘far Muḥammad bin Jarīr Aṭ-Ṭabarī, Volume 3, p. 109, Thumma Kānatis-Sanatul-Khāmisatu Minal-Hijrati / Ghazwatu Banī Quraiẓah, Dārul-Fikr, Beirut, Lebanon, Second Edition (2002) 3 * Tārīkhur-Rusuli Wal-Mulūk (Tārīkhuṭ-Ṭabarī), By Abū Ja‘far Muḥammad bin Jarīr Aṭ-Ṭabarī, Volume 3, p. 109, Thumma Kānatis-Sanatul-Khāmisatu Minal-Hijrati / Ghazwatu Banī Quraiẓah, Dārul-Fikr, Beirut, Lebanon, Second Edition (2002) * As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Mālik bin Hishām, p. 637, Ghazwatu Banī Quraiẓata Fī Sanati Khamsin, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001) 4 As-Sīratul-Ḥalabiyyah (Insānul-‘Uyūni Fī Sīratil-Amīni Wal-Ma’mūn), By ‘Allāmah Abul-Farj Nūruddīn ‘Alī bin Ibrāhīm bin Aḥmad Al-Ḥalabiyy, Volume 2, p. 449, Bābu Dhikru Maghāzīhi sa / Ghazwatu Banī Quraiẓah, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2002)