The Life & Character of the Seal of Prophets (sa) - Volume II — Page 499
XI - Treachery of the Banū Quraiẓah and the End of the Jews in Madīnah, Laws of Marriage and Divorce 499 a manner as would prove to be least painful for the criminals. Firstly, taking their emotions into consideration, the Holy Prophet sa ordered that when one criminal was to be executed, the next should not be made to witness it. As a matter of fact, history tells that when individuals would be brought to the place of execution, they would have no idea as to where they were being taken until they reached the actual spot. 1 In addition to this, the Holy Prophet sa immediately accepted each and every appeal for mercy, which was lodged before him with respect to an individual. Not only did the Holy Prophet ra spare the lives of such people, rather, he even ordered the release of their wives and children, and for their wealth, etc. , to be returned. What greater example of mercy and compassion towards a criminal can there be? Hence, not only is it true that absolutely no allegation can be levelled against the Holy Prophet sa due to the account of Banū Quraiẓah, rather, the fact of the matter is that this incident is an immensely clear proof of the high morals, remarkable administration and innate mercy and tenderness of the Holy Prophet sa. Now remains the question of the actual verdict. In this regard, we have no hesitation in stating that there was absolutely no cruelty and barbarity in this at all. In fact, it was precisely based on justice and equity. In this respect, the first thing, which must be taken into account is the actual crime of the Banū Quraiẓah and the circumstances in which it was committed. Thus, it is ascertained from history that when the Holy Prophet sa initially arrived to Madīnah, three Jewish tribes resided in Madīnah; namely, the Banū Qainuqā‘, Banū Naḍīr and Banū Quraiẓah. The first political measure which was undertaken by the Holy Prophet sa following the migration was to call upon the chieftains of all three tribes and settle a treaty of peace and harmony. The conditions of this treaty were that the Muslims and Jews would live together in Madīnah with peace and harmony, would foster friendly relations with one another, would not aid or hold any relations with the enemies of one another; and if an attack was waged against Madīnah by a foreign tribe or tribes, everyone would stand up in collective defense; and if any person or group from among those who had agreed to the terms was guilty of a breach of treaty, the others would have a right to undertake stern measures; and all disputes would 1 * Tārīkhur-Rusuli Wal-Mulūk (Tārīkhuṭ-Ṭabarī), By Abū Ja‘far Muḥammad bin Jarīr Aṭ-Ṭabarī, Volume 3, pp. 108-109, 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, pp. 636-637, Ghazwatu Banī Quraiẓata Fī Sanati Khamsin, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)