The Life & Character of the Seal of Prophets (sa) - Volume II — Page 494
Seal of the Prophets - Volume II 494 Prophet sa and requested for him to be set free. The Holy Prophet sa said, “Very well! Release him. ” Thābit went to Zubair in order to convey the good news that the Holy Prophet sa had released him on his intercession. Zubair said, “My wife and children have been taken captive, what shall I do if released?” Thābit returned to the Holy Prophet sa and conveyed his sentiments. The Holy Prophet sa said, “Release his wife and children. ” Thābit returned again to convey the good news. At this, Zubair said, “My wealth has been possessed by the Muslims, what would I do with my wife and children alone?” Thābit submitted to the Holy Prophet sa yet again and he ordered that the wealth of Zubair be returned. When Thābit finally went to Zubair with the good news that now his wealth would be returned as well, he said, “What is the state of our chief Ka‘b bin Asad and the chief of the Arab Jews, Ḥuyayy bin Akhṭab?” Thābit responded, “They have been executed. ” Zubair said, “When these people have been executed, why should I wish to remain alive?” Thus, he went to the place of execution and placed his head before the executioner. 1 Another Jew by the name of Rifā‘ah, humbly implored a soft-hearted Muslim lady to intercede on his behalf so that he may be spared. The Holy Prophet sa forgave Rifā‘ah due to the intercession of this Muslim lady. 2 Hence, the Holy Prophet sa forgave anyone for whom a plea of mercy was sought, which is evidence of the fact that the Holy Prophet sa was compelled by the verdict of Sa‘d ra , otherwise, his heart was not inclined to execute the Jews. Among those who had been executed, was a Jewish lady who threw a stone from above the fortress during the siege and martyred a Muslim man. This lady had practically taken part in a rebellious war and the verdict of Sa‘d ra was that all those who had participated in the war were to be executed. 3 Furthermore, she did not feel remorse for her treachery, rebellion and act of murder either, and nor was an appeal of mercy presented on her behalf. Therefore, in accordance with the verdict of Sa‘d ra , she was brought to the place 1 * Tārīkhur-Rusuli Wal-Mulūk (Tārīkhuṭ-Ṭabarī), By Abū Ja‘far Muḥammad bin Jarīr Aṭ-Ṭabarī, Volume 3, pp. 109-110, 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. 637-638, Ghazwatu Banī Quraiẓata Fī Sanati Khamsin, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001) 2 As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Mālik bin Hishām, p. 639, Ghazwatu Banī Quraiẓata Fī Sanati Khamsin, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001) 3 Refer to the account of the Banū Quraiẓah as related in Ṣaḥīḥul-Bukhārī, Kitābul-Maghāzī, Bābu Marja‘in-Nabiyyi sa Minal-Aḥzābi. . . . . , Ḥadīth No. 4121, where Sa‘d ra has used the word ‘Maqātil,’ which means, those people who took part in the war.