The Life & Character of the Seal of Prophets (sa) - Volume II — Page 503
XI - Treachery of the Banū Quraiẓah and the End of the Jews in Madīnah, Laws of Marriage and Divorce 503 freedom to create unrest, disorder, mischief and scheme secret plots, all at the expense of the Muslims. In other words, if before they would provide for themselves and slaughter the Muslims, from then on, they would be provided for by the Muslims (who at the time did not even have enough to feed themselves) and slaughter the Muslims even still. Furthermore, due to their living with the Muslims together in their homes, the other dangers which could have arisen were in addition to all this. In these circumstances, I do not believe that any sensible individual would hold the view that this punishment could be given to them. Now remains the second punishment, i. e. , exile. Undoubtedly, according to that era, this punishment was indeed looked upon as a very effective method by which to protect oneself from the mischief of an enemy. However, the experience of exiling the Banū Naḍīr demonstrated that as far as the Jews were concerned, this option was no less dangerous than the first in any way. In other words, if the Jews had been permitted to leave Madīnah this would have added to the multitude of such anti-Islām proponents who were actively engaged in war. Furthermore, these people would have joined the ranks of such enemies of Islām, who were restless in leading a movement of sedition, hostile propaganda, as well as secret and cunning schemes against Islām. History proves that from among all the Jewish tribes, the Banū Quraiẓah were most vehement in their enmity. 1 Invariably, therefore, the exile of the Banū Quraiẓah posed even greater threats than what the Banū Naḍīr had created for the Muslims by instigating the Ghazwah of the Confederates. If the Muslims had done this, in light of the circumstances of that era, their action would have been no less than suicide. However, is there any nation in the world who becomes prepared to commit suicide in order to keep an enemy alive? If not, then surely the Muslims cannot be considered guilty either for not deciding to commit suicide themselves so that their enemy could be kept alive. Therefore, both these punishments were not an option and if either one of these routes had been taken, this definitely would have spelt ruin. Putting these two options aside, the only other course of action was the one which was actually employed. Although the verdict of Sa‘d ra was a stern measure in itself, and a person’s nature apparently feels grief as a result of it, 1 Zādul-Ma‘ādi Fī Hadyi Khairil-‘Ibād, By Shamsuddīn Abū ‘Abdillāh Muḥammad bin Abī Bakr (Ibnu Qayyim Al-Jauziyyah), p. 370, Faṣlun: Naqḍu Quraiẓatal-‘Ahda, Mu’assisatur-Risālah, Beirut, Lebanon (2006)