Tarikh (al-Tabari) 1247
The Expedition of Banu Qurayzah in the Year Five
ذِكْرُ نُزُولِ بَنِي قُرَيْظَةَ عَلَى حُكْمِ رَسُولِ اللَّهِ ﷺ وَرَدِّهِ الْأَمْرَ إِلَى سَعْدِ بْنِ مُعَاذٍ ؓ فَلَمَّا جَهِدَهُمُ الْحِصَارُ، نَزَلُوا عَلَى حُكْمِ رَسُولِ اللَّهِ ﷺ فَأَمَرَ رَسُولُ اللَّهِ - ﷺ بِأَسْرَاهُمْ فَكُتِفُوا رِبَاطًا، وَجَعَلَ عَلَى كِتَافِهِمْ مُحَمَّدَ بْنَ مَسْلَمَةَ، وَنُحُّوا نَاحِيَةً، وَأَخْرَجُوا النِّسَاءَ وَالذُّرِّيَّةَ مِنَ الْحُصُونِ فَكَانُوا نَاحِيَةً وَاسْتَعْمَلَ عَلَيْهِمْ عَبْدَ اللَّهِ بْنَ سَلَامٍ، وَجُمِعَتْ أَمْتِعَتُهُمْ وَمَا وُجِدَ فِي حُصُونِهِمْ مِنَ الْحَلْقَةِ وَالْأَثَاثِ وَالثِّيَابِ، وَوَجَدُوا فِيهَا أَلْفًا وَخَمْسَمِائَةِ سَيْفٍ وَثَلَاثَمِائَةِ دِرْعٍ، وَأَلْفَيْ رُمْحٍ، وَأَلْفًا وَخَمْسَمِائَةِ تُرْسٍ وَحَجَفَةٍ وَأَثَاثًا كَثِيرًا، وَآنِيَةً كَثِيرَةً، وَخَمْرًا، وَجَرَّارًا، وَسَكَرًا فَهُرِيقَ ذَلِكَ كُلُّهُ. وَلَمْ يُخَمِّسْهُ وَوَجَدَ مِنَ الْجَمَالِ النَّوَاضِحَ عِدَّةً، وَمِنَ الْمَاشِيَةِ شَيْئًا كَثِيرًا، فَجَمَعَ هَذَا كُلَّهُ. وَتَنَحَّى رَسُولُ اللَّهِ ﷺ وَجَلَسَ وَتَوَاثَبَتِ الْأَوْسُ إِلَى رَسُولِ اللَّهِ ﷺ فَقَالُوا: يَا رَسُولَ اللَّهِ حُلَفَاؤُنَا دُونَ الْخَزْرَجِ، وَقَدْ رَأَيْتَ مَا صَنَعْتَ بِبَنِي قَيْنُقَاعَ بِالْأَمْسِ حُلَفَاءِ ابْنِ أُبَيٍّ وَهَبْتَ لَهُ ثَلَاثَمِائَةِ حَاسِرٍ، وَأَرْبَعَمِائَةِ دَارِعٍ. وَقَدْ نَدِمَ حُلَفَاؤُنَا عَلَى مَا كَانَ مِنْ نَقْضِهِمُ الْعَهْدَ فَهَبْهُمْ لَنَا، وَرَسُولُ اللَّهِ ﷺ سَاكِتٌ لَا يَتَكَلَّمُ حَتَّى أَكْثَرُوا عَلَيْهِ وَأَلَحُّوا وَنَطَقَتِ الْأَوْسُ كُلُّهَا، فَقَالَ رَسُولُ اللَّهِ - ﷺ: «أَمَا تَرْضَوْنَ أَنْ يَكُونَ الْحُكْمُ فِيهِمْ إِلَى رَجُلٍ مِنْكُمْ» ؟ قَالُوا: بَلَى. قَالَ: «فَذَلِكَ إِلَى سَعْدِ بْنِ مُعَاذٍ ». وَقَالَ ابْنُ عُقْبَةَ: فَقَالَ رَسُولُ اللَّهِ - ﷺ: «اخْتَارُوا مَنْ شِئْتُمْ مِنْ أَصْحَابِي» فَاخْتَارُوا سَعْدَ بْنَ مُعَاذٍ، فَرَضِيَ بِذَلِكَ رَسُولُ اللَّهِ ﷺ وَسَعْدٌ يَوْمَئِذٍ فِي الْمَسْجِدِ بِالْمَدِينَةِ، فِي خَيْمَةِ كُعَيْبَةَ بِنْتِ سَعِيدٍ - بِالتَّصْغِيرِ فِيهِمَا - الْأَسْلَمِيَّةِ، وَكَانَتْ تُدَاوِي الْجَرْحَى وَتَلُمُّ الشُّعْثَ، وَتَقُومُ عَلَى الضَّائِعِ الَّذِي لَا أَحَدَ لَهُ، وَكَانَ لَهَا خَيْمَةٌ فِي الْمَسْجِدِ، وَكَانَ رَسُولُ اللَّهِ ﷺ جَعَلَ سَعْدَ بْنَ مُعَاذٍ فِيهَا لِيَعُودَهُ مِنْ قَرِيبٍ فَلَمَّا جَعَلَ رَسُولُ اللَّهِ ﷺ الْحُكْمَ إِلَى سَعْدٍ خَرَجَتِ الْأَوْسُ حَتَّى جَاءُوهُ فَحَمَلُوهُ عَلَى حِمَارٍ بِأَعْرَابِيٍّ بِشَنْدَةٍ مِنْ لِيفٍ وَعَلَى الْحِمَارِ قَطِيفَةٌ فَوْقَ الشَّنْدَةِ، وَخِطَامُهُ مِنْ لِيفٍ، وَكَانَ رَجُلًا جَسِيمًا، فَخَرَجُوا حَوْلَهُ يَقُولُونَ: يَا أَبَا عَمْرٍو، إِنَّ رَسُولَ اللَّهِ ﷺ قَدْ وَلَّاكَ أَمْرَ مَوَالِيكَ لِتُحْسِنَ فِيهِمْ، فَأَحْسِنْ فَقَدْ رَأَيْتَ ابْنَ أُبَيٍّ وَمَا صَنَعَ فِي حُلَفَائِهِ، وَأَكْثَرُوا مِنْ هَذَا وَشِبْهِهِ، وَهُوَ لَا يَتَكَلَّمُ، حَتَّى إِذَا أَكْثَرُوا عَلَيْهِ قَالَ سَعْدٌ: قَدْ آنَ لِسَعْدٍ أَلَّا تَأْخُذَهُ فِي اللَّهِ لَوْمَةُ لَائِمٍ، فَقَالَ الضَّحَّاكُ بْنُ خَلِيفَةَ بْنِ ثَعْلَبَةَ بْنِ عَدِيِّ بْنِ كَعْبِ بْنِ عَبْدِ الْأَشْهَلِ الْأَنْصَارِيُّ: وَا قَوْمَاهُ! وَقَالَ غَيْرُهُ مِنْهُمْ نَحْوَ ذَلِكَ ثُمَّ رَجَعَ الضَّحَّاكُ إِلَى الْأَوْسِ فَنَعَى لَهُمْ رِجَالَ بَنِي قُرَيْظَةَ قَبْلَ أَنْ يَصِلَ إِلَيْهِمْ سَعْدٌ، عَنْ كَلِمَتِهِ الَّتِي سَمِعَ مِنْهُ، وَأَقْبَلَ سَعْدٌ إِلَى رَسُولِ اللَّهِ - ﷺ وَالنَّاسُ حَوْلَ رَسُولِ اللَّهِ ﷺ جُلُوسٌ، فَلَمَّا طَلَعَ سَعْدُ بْنُ مُعَاذٍ - وَفِي الصَّحِيحَيْنِ - فَلَمَّا دَنَا مِنَ الْمَسْجِدِ: أَيِ الَّذِي كَانَ فِيهِ رَسُولُ اللَّهِ ﷺ أُعِدُّهُ بِبَنِي قُرَيْظَةَ أَيَّامَ حِصَارِهِمْ - لِلصَّلَاةِ، قَالَ رَسُولُ اللَّهِ - ﷺ: «قُومُوا إِلَى سَيِّدِكُمْ» وَفِي لَفْظٍ «خَيْرِكُمْ» فَأَمَّا الْمُهَاجِرُونَ مِنْ قُرَيْشٍ فَإِنَّمَا يَقُولُونَ: إِنَّمَا أَرَادَ الْأَنْصَارَ، وَأَمَّا الْأَنْصَارُ فَيَقُولُونَ: قَدْ عَمَّمَ بِهَا رَسُولُ اللَّهِ ﷺ الْمُسْلِمِينَ، وَعِنْدَ الْإِمَامِ أَحْمَدَ «قُومُوا إِلَى سَيِّدِكُمْ» فَأَنْزِلُوهُ، وَكَانَ رِجَالٌ مِنْ بَنِي عَبْدِ الْأَشْهَلِ يَقُولُونَ: قُمْنَا لَهُ عَلَى أَرْجُلِنَا صَفَّيْنِ، يُحَيِّيهِ كُلُّ رَجُلٍ مِنَّا حَتَّى انْتَهَى إِلَيَّ رَسُولُ اللَّهِ - ﷺ. وَفِي حَدِيثِ جَابِرٍ - ؓ: عِنْدَ ابْنِ عَائِذٍ، فَقَالَ رَسُولُ اللَّهِ - ﷺ: - احْكُمْ فِيهِمْ يَا سَعْدُ، فَقَالَ: اللَّهُ وَرَسُولُهُ أَحَقُّ بِالْحُكْمِ. قَالَ: «قَدْ أَمَرَكَ اللَّهُ أَنْ تَحْكُمَ فِيهِمْ». وَقَالَتِ الْأَوْسُ الَّذِينَ بَقَوْا عِنْدَ رَسُولِ اللَّهِ - ﷺ: يَا أَبَا عَمْرٍو: إِنَّ رَسُولَ اللَّهِ ﷺ قَدْ وَلَّاكَ الْحُكْمَ فِي أَمْرِ مَوَالِيكَ فَأَحْسِنْ فِيهِمْ، وَاذْكُرْ بَلَاءَهُمْ عِنْدَكَ، فَقَالَ سَعْدٌ: أَتَرْضَوْنَ حُكْمِي لِبَنِي قُرَيْظَةَ ؟ قَالُوا: نَعَمْ، قَدْ رَضِينَا بِحُكْمِكَ، وَأَنْتَ غَائِبٌ عَنَّا، اخْتِيَارًا مِنَّا لَكَ، وَرَجَاءً أَنْ تَمُنَّ عَلَيْنَا كَمَا فَعَلَ غَيْرُكَ بِحُلَفَائِهِ بَنِي قَيْنُقَاعَ، وَأَثَرْنَا عِنْدَكَ أَثَرْنَا، وَأَحْوَجُ مَا كُنَّا الْيَوْمَ إِلَى مُجَازَاتِكَ. فَقَالَ سَعْدٌ: مَا آلُوكُمْ جُهْدًا، فَقَالُوا: مَا يَعْنِي بِقَوْلِهِ هَذَا ؟ ثُمَّ قَالَ سَعْدٌ: عَلَيْكُمْ عَهْدُ اللَّهِ وَمِيثَاقُهُ، أَنَّ الْحُكْمَ فِيهِمْ مَا حَكَمْتُ ؟ قَالُوا: نَعَمْ، ثُمَّ قَالَ سَعْدٌ لِلنَّاحِيَةِ الَّتِي فِيهَا رَسُولُ اللَّهِ ﷺ وَهُوَ مُعْرِضٌ عَنْهَا إِجْلَالًا لِرَسُولِ اللَّهِ ﷺ وَعَلَى مَنْ هَا هُنَا مِثْلُ ذَلِكَ ؟ فَقَالَ رَسُولُ اللَّهِ ﷺ وَمَنْ مَعَهُ: «نَعَمْ» قَالَ سَعْدٌ: فَإِنِّي أَحْكُمُ فِيهِمْ أَنْ يُقْتَلَ كُلُّ مَنْ جَرَتْ عَلَيْهِ الْمُوسَى، وَتُسْبَى النِّسَاءُ وَالذُّرِّيَّةُ، وَتُقَسَّمُ الْأَمْوَالُ وَتَكُونُ الدِّيَارُ لِلْمُهَاجِرِينَ دُونَ الْأَنْصَارِ. فَقَالَتِ الْأَنْصَارُ. إِخْوَانُنَا كُنَّا مَعَهُمْ، فَقَالَ: أَحْبَبْتُ أَنْ يَسْتَغْنُوا عَنْكُمْ» فَقَالَ رَسُولُ اللَّهِ ﷺ: لَقَدْ حَكَمْتَ فِيهِمْ بِحُكْمِ اللَّهِ الَّذِي حَكَمَ بِهِ مِنْ فَوْقِ سَبْعِ سَمَاوَاتٍ. وَذَكَرَ ابْنُ إِسْحَاقَ فِي غَيْرِ رِوَايَةِ الْبَكَّائِيِّ: أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ فِي حُكْمِ سَعْدٍ: «بِذَلِكَ طَرَقَنِي الْمَلَكُ سَحَرًا»، وَكَانَ سَعْدُ بْنُ مُعَاذٍ فِي اللَّيْلَةِ الَّتِي فِي صَبِيحَتِهَا نَزَلَتْ بَنُو قُرَيْظَةَ عَلَى حُكْمِ رَسُولِ اللَّهِ ﷺ قَدْ دَعَا فَقَالَ: اللَّهُمَّ إِنْ كُنْتَ أَبْقَيْتَ مِنْ حَرْبِ قُرَيْشٍ شَيْئًا فَأَبْقِنِي لَهَا فَإِنَّهُ لَا قَوْمَ أَحَبُّ إِلَيَّ أَنْ أُقَاتِلَهُمْ مِنْ قَوْمٍ كَذَّبُوا رَسُولَكَ آذَوْهُ وَأَخْرَجُوهُ، وَإِنْ كَانَتِ الْحَرْبُ قَدْ وَضَعَتْ أَوْزَارَهَا عَنَّا وَعَنْهُمْ فَاجْعَلْهَا لِي شَهَادَةً، وَلَا تُمِتْنِي حَتَّى تَقَرَّ عَيْنِي مِنْ بَنِي قُرَيْظَةَ، فَأَقَرَّ اللَّهُ تَعَالَى عَيْنَهُ مِنْهُمْ. فائدة في حكم من نقض العهد وأقر به الباقون فَصْلٌ وَكَانَ هَدْيُهُ ﷺ أَنَّهُ إِذَا صَالَحَ قَوْمًا فَنَقَضَ بَعْضُهُمْ عَهْدَهُ، وَصُلْحَهُ، وَأَقَرَّهُمُ الْبَاقُونَ، وَرَضُوا بِهِ، غَزَا الْجَمِيعَ، وَجَعَلَهُمْ كُلَّهُمْ نَاقِضِينَ، كَمَا فَعَلَ بِقُرَيْظَةَ، وَالنَّضِيرِ، وَبَنِي قَيْنُقَاعَ، وَكَمَا فَعَلَ فِي أَهْلِ مَكَّةَ، فَهَذِهِ سُنَّتُهُ فِي أَهْلِ الْعَهْدِ، وَعَلَى هَذَا يَنْبَغِي أَنْ يَجْرِيَ الْحُكْمُ فِي أَهْلِ الذِّمَّةِ كَمَا صَرَّحَ بِهِ الْفُقَهَاءُ مِنْ أَصْحَابِ أحمد وَغَيْرِهِمْ، وَخَالَفَهُمْ أَصْحَابُ الشَّافِعِيِّ، فَخَصُّوا نَقْضَ الْعَهْدِ بِمَنْ نَقَضَهُ خَاصَّةً دُونَ مَنْ رَضِيَ بِهِ وَأَقَرَّ عَلَيْهِ، وَفَرَّقُوا بَيْنَهُمَا بِأَنَّ عَقْدَ الذِّمَّةِ أَقْوَى وَآكَدُ، وَلِهَذَا كَانَ مَوْضُوعًا عَلَى التَّأْبِيدِ، بِخِلَافِ عَقْدِ الْهُدْنَةِ وَالصُّلْحِ. وَالْأَوَّلُونَ يَقُولُونَ: لَا فَرْقَ بَيْنَهُمَا، وَعَقْدُ الذِّمَّةِ لَمْ يُوضَعْ لِلتَّأْبِيدِ، بَلْ بِشَرْطِ اسْتِمْرَارِهِمْ وَدَوَامِهِمْ عَلَى الْتِزَامِ مَا فِيهِ، فَهُوَ كَعَقْدِ الصُّلْحِ الَّذِي وُضِعَ لِلْهُدْنَةِ بِشَرْطِ الْتِزَامِهِمْ أَحْكَامَ مَا وَقَعَ عَلَيْهِ الْعَقْدُ، قَالُوا: وَالنَّبِيُّ ﷺ لَمْ يُوَقِّتْ عَقْدَ الصُّلْحِ وَالْهُدْنَةِ بَيْنَهُ وَبَيْنَ الْيَهُودِ لَمَّا قَدِمَ الْمَدِينَةَ، بَلْ أَطْلَقَهُ مَا دَامُوا كَافِّينَ عَنْهُ، غَيْرَ مُحَارِبِينَ لَهُ، فَكَانَتْ تِلْكَ ذِمَّتُهُمْ، غَيْرَ أَنَّ الْجِزْيَةَ لَمْ يَكُنْ نَزَلَ فَرْضُهَا بَعْدُ، فَلَمَّا نَزَلَ فَرْضُهَا، ازْدَادَ ذَلِكَ إِلَى الشُّرُوطِ الْمُشْتَرَطَةِ فِي الْعَقْدِ، وَلَمْ يُغَيَّرْ حُكْمُهُ وَصَارَ مُقْتَضَاهَا التَّأْبِيدُ، فَإِذَا نَقَضَ بَعْضُهُمُ الْعَهْدَ، وَأَقَرَّهُمُ الْبَاقُونَ، وَرَضُوا بِذَلِكَ، وَلَمْ يُعْلِمُوا بِهِ الْمُسْلِمِينَ، صَارُوا فِي ذَلِكَ كَنَقْضِ أَهْلِ الصُّلْحِ، وَأَهْلُ الْعَهْدِ وَالصُّلْحِ سَوَاءٌ فِي هَذَا الْمَعْنَى، وَلَا فَرْقَ بَيْنَهُمَا فِيهِ، وَإِنِ افْتَرَقَا مِنْ وَجْهٍ آخَرَ يُوَضِّحُ هَذَا أَنَّ الْمُقِرَّ الرَّاضِيَ السَّاكِتَ إِنْ كَانَ بَاقِيًا عَلَى عَهْدِهِ وَصُلْحِهِ، لَمْ يَجُزْ قِتَالُهُ وَلَا قَتْلُهُ فِي الْمَوْضِعَيْنِ، وَإِنْ كَانَ بِذَلِكَ خَارِجًا عَنْ عَهْدِهِ وَصُلْحِهِ رَاجِعًا إِلَى حَالِهِ الْأُولَى قَبْلَ الْعَهْدِ وَالصُّلْحِ، لَمْ يَفْتَرِقِ الْحَالُ بَيْنَ عَقْدِ الْهُدْنَةِ وَعَقْدِ الذِّمَّةِ فِي ذَلِكَ، فَكَيْفَ يَكُونُ عَائِدًا إِلَى حَالِهِ فِي مَوْضِعٍ دُونَ مَوْضِعٍ، هَذَا أَمْرٌ غَيْرُ مَعْقُولٍ. تَوْضِيحُهُ: أَنَّ تَجَدُّدَ أَخْذِ الْجِزْيَةِ مِنْهُ، لَا يُوجِبُ لَهُ أَنْ يَكُونَ مُوفِيًا بِعَهْدِهِ مَعَ رِضَاهُ، وَمُمَالَأَتِهِ وَمُوَاطَأَتِهِ لِمَنْ نَقَضَ، وَعَدَمُ الْجِزْيَةِ يُوجِبُ لَهُ أَنْ يَكُونَ نَاقِضًا غَادِرًا غَيْرَ مُوفٍ بِعَهْدِهِ، هَذَا بَيِّنُ الِامْتِنَاعِ. فَالْأَقْوَالُ ثَلَاثَةٌ: النَّقْضُ فِي الصُّورَتَيْنِ، وَهُوَ الَّذِي دَلَّتْ عَلَيْهِ سُنَّةُ رَسُولِ اللَّهِ ﷺ فِي الْكُفَّارِ، وَعَدَمُ النَّقْضِ فِي الصُّورَتَيْنِ، وَهُوَ أَبْعَدُ الْأَقْوَالِ عَنِ السُّنَّةِ، وَالتَّفْرِيقُ بَيْنَ الصُّورَتَيْنِ، وَالْأُولَى أَصْوَبُهَا، وَبِاللَّهِ التَّوْفِيقُ. وَبِهَذَا الْقَوْلِ أَفْتَيْنَا وَلِيَّ الْأَمْرِ لَمَّا أَحْرَقَتِ النَّصَارَى أَمْوَالَ الْمُسْلِمِينَ بِالشَّامِ وَدُورَهُمْ، وَرَامُوا إِحْرَاقَ جَامِعِهِمُ الْأَعْظَمِ حَتَّى أَحْرَقُوا مَنَارَتَهُ، وَكَادَ - لَوْلَا دَفْعُ اللَّهِ - أَنْ يَحْتَرِقَ كُلَّهُ، وَعَلِمَ بِذَلِكَ مَنْ عَلِمَ مِنَ النَّصَارَى، وَوَاطَئُوا عَلَيْهِ وَأَقَرُّوهُ وَرَضُوا بِهِ، وَلَمْ يُعْلِمُوا وَلِيَّ الْأَمْرِ، فَاسْتَفْتَى فِيهِمْ وَلِيُّ الْأَمْرِ مَنْ حَضَرَهُ مِنَ الْفُقَهَاءِ، فَأَفْتَيْنَاهُ بِانْتِقَاضِ عَهْدِ مَنْ فَعَلَ ذَلِكَ، وَأَعَانَ عَلَيْهِ بِوَجْهٍ مِنَ الْوُجُوهِ، أَوْ رَضِيَ بِهِ، وَأَقَرَّ عَلَيْهِ، وَأَنَّ حَدَّهُ الْقَتْلُ حَتْمًا، لَا تَخْيِيرَ لِلْإِمَامِ فِيهِ كَالْأَسِيرِ بَلْ صَارَ الْقَتْلُ لَهُ حَدًّا، وَالْإِسْلَامُ لَا يُسْقِطُ الْقَتْلَ إِذَا كَانَ حَدًّا مِمَّنْ هُوَ تَحْتَ الذِّمَّةِ، مُلْتَزِمًا لِأَحْكَامِ اللَّهِ بِخِلَافِ الْحَرْبِيِّ إِذَا أَسْلَمَ، فَإِنَّ الْإِسْلَامَ يَعْصِمُ دَمَهُ وَمَالَهُ، وَلَا يُقْتَلُ بِمَا فَعَلَهُ قَبْلَ الْإِسْلَامِ، فَهَذَا لَهُ حُكْمٌ، وَالذِّمِّيُّ النَّاقِضُ لِلْعَهْدِ إِذَا أَسْلَمَ لَهُ حُكْمٌ آخَرُ، وَهَذَا الَّذِي ذَكَرْنَاهُ هُوَ الَّذِي تَقْتَضِيهِ نُصُوصُ الْإِمَامِ أَحْمَدَ وَأُصُولُهُ، وَنَصَّ عَلَيْهِ شَيْخُ الْإِسْلَامِ ابن تيمية قَدَّسَ اللَّهُ رُوحَهُ، وَأَفْتَى بِهِ فِي غَيْرِ مَوْضِعٍ.
Translation
✧ Mention of Banū Qurayẓah's descent to the judgment of the Messenger of Allah ﷺ and his referral of the matter to Saʿd b. Muʿādh ؓ When the siege had exhausted them, they descended to the judgment of the Messenger of Allah ﷺ. The Messenger of Allah ﷺ ordered that their captives be taken, and they were bound with ropes. He placed Muḥammad b. Maslamah in charge of their bonds, and they were moved to one side. The women and children were brought out of the fortresses and placed to one side. ʿAbd Allāh b. Salām was put in charge of them. Their belongings and what was found in their fortresses of rings, furnishings, and clothes were gathered together. They found in them one thousand five hundred swords, three hundred coats of mail, two thousand spears, one thousand five hundred shields and light shields, abundant furnishings, many vessels, wine, wine jars, and date wine—all of that was poured out. He did not take the fifth of it. He found a number of watering camels and much livestock, and all of this was collected. Then the Messenger of Allah ﷺ withdrew and sat down. The Aws rushed to the Messenger of Allah ﷺ and said: "O Messenger of Allah, they are our allies rather than the Khazraj's. You have seen what you did yesterday with Banū Qaynuqāʿ, the allies of Ibn Ubayy: you granted him three hundred men without armor and four hundred with armor. Our allies have regretted their breach of the pact, so grant them to us." The Messenger of Allah ﷺ remained silent, not speaking, until they pressed him and insisted, and all the Aws spoke up. Then the Messenger of Allah ﷺ said: "Would you not be content that judgment regarding them be given to a man from among you?" They said: "Yes." He said: "Then that is for Saʿd b. Muʿādh." Ibn ʿUqbah said: The Messenger of Allah ﷺ said: "Choose whomever you wish from my companions." They chose Saʿd b. Muʿādh, and the Messenger of Allah ﷺ accepted that. Saʿd was at that time in the mosque in Madinah, in the tent of Kuʿaybah bt. Saʿīd—with the diminutive form for both—the Aslamī woman. She used to treat the wounded, tend to the disheveled, and care for the lost one who had no one. She had a tent in the mosque, and the Messenger of Allah ﷺ had placed Saʿd b. Muʿādh in it so that he could visit him from nearby. When the Messenger of Allah ﷺ assigned the judgment to Saʿd, the Aws went out until they came to him and carried him on a donkey with a saddlecloth of palm fiber, and over the donkey was a velvet cloth over the saddlecloth, and its halter was of palm fiber. He was a large man. They went out around him saying: "O Abū ʿAmr, the Messenger of Allah ﷺ has entrusted you with the affair of your allies so that you may treat them well. Treat them well, for you saw what Ibn Ubayy did with his allies." They said much of this and the like, while he did not speak, until when they pressed him much, Saʿd said: "It is time for Saʿd not to be swayed in the matter of Allah by the blame of any blamer." Al-Ḍaḥḥāk b. Khalīfah b. Thaʿlabah b. ʿAdī b. Kaʿb b. ʿAbd al-Ashhal al-Anṣārī said: "O my people!" and others among them said something similar. Then al-Ḍaḥḥāk returned to the Aws and informed them of the fate of the men of Banū Qurayẓah before Saʿd reached them, based on the word he had heard from him. Saʿd came to the Messenger of Allah ﷺ while the people were sitting around the Messenger of Allah ﷺ. When Saʿd b. Muʿādh appeared— And in the two Ṣaḥīḥs—when he drew near to the mosque: that is, the one in which the Messenger of Allah ﷺ was, which he had prepared for Banū Qurayẓah during the days of their siege for prayer, the Messenger of Allah ﷺ said: "Rise to your chief," and in another wording "to the best of you." The Emigrants from Quraysh said: "He intended the Anṣār only," while the Anṣār said: "The Messenger of Allah ﷺ made it general for all Muslims." According to Imām Aḥmad: "Rise to your chief and help him dismount." Men of Banū ʿAbd al-Ashhal used to say: "We rose for him on our feet in two rows, each man of us greeting him, until he reached the Messenger of Allah ﷺ." And in the ḥadīth of Jābir ؓ, according to Ibn ʿĀʾidh, the Messenger of Allah ﷺ said: "Judge between them, O Saʿd." He said: "Allah and His Messenger are more entitled to judge." He said: "Allah has commanded you to judge between them." The Aws who remained with the Messenger of Allah ﷺ said: "O Abū ʿAmr, the Messenger of Allah ﷺ has entrusted you with judgment in the affair of your allies, so treat them well and remember their service to you." Saʿd said: "Do you accept my judgment for Banū Qurayẓah?" They said: "Yes, we accept your judgment, even while you are absent from us, by our choice of you and in hope that you will show us favor as others did for their allies Banū Qaynuqāʿ, and we have preferred you—preferred you—and today we are most in need of your recompense." Saʿd said: "I will not spare any effort for you." They said: "What does he mean by this saying?" Then Saʿd said: "You have the covenant of Allah and His bond that the judgment regarding them will be whatever I judge?" They said: "Yes." Then Saʿd said, facing the direction in which the Messenger of Allah ﷺ was while turning away from it out of reverence for the Messenger of Allah ﷺ: "And upon those here is the same?" The Messenger of Allah ﷺ and those with him said: "Yes." Saʿd said: "I judge that every male who has reached the age of shaving be killed, the women and children be taken captive, the property be divided, and the dwellings be for the Emigrants to the exclusion of the Anṣār." The Anṣār said: "They are our brothers; we were with them." He said: "I wished that they be independent of you." The Messenger of Allah ﷺ said: "You have judged among them with the judgment of Allah, which He judged from above the seven heavens." Ibn Isḥāq mentioned, in a narration other than that of al-Bakkāʾī, that the Messenger of Allah ﷺ said concerning Saʿd's judgment: "With that the angel came to me at dawn." On the night whose morning saw the descent of Banū Qurayẓah to the judgment of the Messenger of Allah ﷺ, Saʿd b. Muʿādh had supplicated, saying: "O Allah, if You have left anything of the war with Quraysh, then keep me alive for it, for there is no people I love to fight more than a people who denied Your Messenger, harmed him, and expelled him. But if the war has laid down its burdens between us and them, then make it a martyrdom for me, and do not let me die until my eye is cooled regarding Banū Qurayẓah." So Allah, Exalted is He, cooled his eye regarding them. A note on the ruling concerning one who breaches a pact and the rest affirm it. His ﷺ practice was that when he made peace with a people, and some of them breached their covenant and treaty while the rest approved and accepted that, he would wage war against all of them and consider them all as breachers, as he did with Qurayẓah, al-Naḍīr, and Banū Qaynuqāʿ, and as he did with the people of Makkah. This is his sunnah regarding the people of a covenant, and the ruling should likewise apply to the people of the dhimmah, as the jurists among the companions of Aḥmad and others have explicitly stated. The companions of al-Shāfiʿī disagreed, restricting the breach of covenant to those who personally breached it, excluding those who approved and affirmed it. They differentiated between the two because the contract of dhimmah is stronger and more emphatic, and for this reason it is established for perpetuity, unlike the contract of truce and peace. The first group says: there is no difference between them, and the contract of dhimmah was not established for perpetuity, but rather on the condition that they persist and continue in adherence to what it entails. Thus it is like a peace contract established for a truce on the condition that they adhere to the rulings of what was contracted. They said: The Prophet ﷺ did not set a time limit for the contract of peace and truce between him and the Jews when he came to Madinah; rather, he made it open-ended as long as they refrained from hostility toward him and did not fight him. That was their dhimmah, except that the jizyah had not yet been prescribed. When its prescription came down, the conditions stipulated in the contract were augmented, and its ruling was not changed, and its implication became perpetuity. So if some of them breach the covenant and the rest affirm it, approve of it, and do not inform the Muslims of it, they become like those who breach a peace treaty. The people of a covenant and peace are equal in this meaning, and there is no difference between them in it, even if they differ from another perspective. This is clarified by the fact that the one who affirms, approves, and remains silent—if he remains upon his covenant and treaty—it is not permissible to fight or kill him in either case. But if by that he has departed from his covenant and treaty and returned to his original state before the covenant and treaty, then the matter does not differ between a truce contract and a dhimmah contract in that respect. How can he be considered as having returned to his original state in one case but not the other? This is unintelligible. Its clarification: that the new imposition of jizyah upon him does not entail that he has fulfilled his covenant while he approves, aids, and conspires with those who breached it, and the absence of jizyah entails that he is a breacher and traitor who has not fulfilled his covenant. This is patently impossible. Thus there are three views: breach in both cases, which is what the Sunnah of the Messenger of Allah ﷺ indicates regarding the disbelievers; no breach in both cases, which is the farthest view from the Sunnah; and differentiating between the two cases. The first is the most correct of them, and success is with Allah. With this view we gave a legal opinion to the ruler when the Christians burned the properties of the Muslims in al-Shām and their homes, and sought to burn their great mosque until they burned its minaret, and it nearly—had it not been for Allah's protection—burned entirely. Those Christians who knew of it, conspired in it, affirmed it, approved it, and did not inform the ruler—the ruler sought a legal opinion about them from the jurists present. We gave him the opinion that the covenant of those who did that, or aided it in any manner, or approved it and affirmed it, was breached, and that their punishment is death definitively, with no choice for the imam in it, like the captive. Rather, death has become a prescribed punishment for them, and embracing Islam does not remove the death penalty if it is a prescribed punishment for one under the dhimmah who is bound by the rulings of Allah, unlike a ḥarbī who embraces Islam, for Islam protects his blood and property, and he is not killed for what he did before Islam. Thus the latter has one ruling, while the dhimmī who breaches the covenant and then embraces Islam has another ruling. What we have mentioned is what is required by the texts of Imām Aḥmad and his principles, and it was explicitly stated by Shaykh al-Islām Ibn Taymiyyah, may Allah sanctify his soul, and he gave legal opinions to that effect in more than one place.
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