The Life & Character of the Seal of Prophets (sa) - Volume II — Page 507
XI - Treachery of the Banū Quraiẓah and the End of the Jews in Madīnah, Laws of Marriage and Divorce 507 destroying anyone who they felt to be immoral, mischievous or a hindrance in their objectives. Thus, the history of Christian nations is full of such examples. In summary, although the verdict of Sa‘d ra may be considered strict in itself, it was not at all contrary to justice and equity. Furthermore, invariably, the nature of the crime committed by the Jews, as well as the safety of the Muslims, demanded that such a verdict be issued. Moreover, this verdict was in complete accordance with the Jewish law, rather, in light of the initial treaty, it was necessary because by virtue of that treaty, the Muslims were obliged to judge the Jews according to their own Sharī‘at. However, whatever the case may be, this verdict was that of Sa‘d bin Mu‘ādh ra , not the Holy Prophet sa , and the first and last responsibility of this decision falls upon Sa‘d ra. In his capacity as the Head of Government, the only relation which the Holy Prophet sa had with this verdict was to put it into effect under his administration. It has already been mentioned that the Holy Prophet sa implemented this verdict in such a manner as can be considered the best possible example for even the most civilised and merciful of governments. Demise of the Head Chieftain of the Ansār and Reality of the Bounties of Paradise The wound which Ḥaḍrat Sa‘d bin Mu‘ādh ra , chief of the Aus tribe, had sustained on the occasion of the Ghazwah of the Ditch, did not manage to fully heal despite tireless medical attention. His wound would continue to tear after healing to some extent. Since he was an exceptionally sincere Companion and the Holy Prophet sa was especially concerned for his medical treatment, on the way back from the Ghazwah of the Ditch, the Holy Prophet sa instructed that he should be kept in a tent in the courtyard of the Mosque, so that the Holy Prophet sa could easily check up on his progress. Thus, he was entrusted to the care of a Muslim lady by the name of Rufaidah, who possessed expertise in medical treatment and nursing, and would generally setup a camp in the veranda of the Mosque in order to treat Muslims who had been wounded. 1 However, despite this extraordinary attention, the condition of Sa‘d ra did 1 * Tārīkhur-Rusuli Wal-Mulūk (Tārīkhuṭ-Ṭabarī), By Abū Ja‘far Muḥammad bin Jarīr Aṭ-Ṭabarī, Volume 3, p. 108, Thumma Kānatis-Sanatul-Khāmisatu Minal-Hijrati / Ghazwatu Banī Quraiẓah, Dārul-Fikr, Beirut, Lebanon, Second Edition (2002) * Aṭ-Ṭabaqātul-Kubrā, By Muḥammad bin Sa‘d, Volume 3, p. 227, Aṭ-Ṭabaqatul-Ūlā Minal-Badriyyīna Minal-Anṣār / Sa‘dubnu Mu‘ādhin, Dāru Iḥyā’it-Turāthil-‘Arabī, Beirut, Lebanon, First Edition (1996)