Tafsîr Al-Qurṭubî on Sura 33:9-26
(Dealing with Battle of the Trench and the Annihilation of the Jews of Medina)
The word of the Almighty:
"You faithful ones! Remember God's favor to you when armies came at you and We sent upon them a wind and armies that you could not see. God however sees everything that you do!" (Sura 33:9)
This refers to the Battle of the Trench, to the allied forces, and to the Banū Qurayẓa. It was a precarious situation, followed by [Divine] favor, prosperity and bliss. This episode contains a great many decrees and dazzling, mighty miracles. Of all these, with God’s help, we shall address a sufficient number of ten paragraphs.
There is a difference of opinion on which year this occurred. Ibn Isḥāq says:'It happened in the month of Shawwāl in the fifth year [AH].' Ibn Wahab and Ibn Al-Qāsim however, report the opinion of Mālik (may God be Merciful to him), saying: 'The [Battle of the] Trench occurred in the fourth year. That was at the same time as the episode of the Banū Qurayẓa, while there were four years between [the events around] the tribes of the Qurayẓa and the Naḍîr.
Ibn Wahab said: 'I heard Mālik say: 'The messenger of God (God grant him salvation and peace) issued the order for battle from Medina. This corresponds with the word of the Almighty: "When they came upon you from above and from below, then your perception deviated and your hearts reached into your throats, and you were having second thoughts about God." (33:10) [He continued:] 'That was the Day of the trench. The Quraysh came from this direction, the Jews came from that direction, and the units from the Nejd from yet another direction.' What Mālik meant was that the ones that came "from above" were the Banū Qurayẓa, and those "from below" the Quraysh and the Ghaṭafān.
This [battle] came about because of a band of Jews. Among them were Kināna ibn Al-Rabî` ibn Abî Al-Ḥuqayq, Sallām ibn Abî Al-Ḥuqayq, Sallām ibn Mishkam, and Ḥuyayy ibn Akhṭab of the Naḍîr tribe. Furthermore, Hawza ibn Qays and Abū `Imār of the Banū Wā’il, all of them Jews. These were the ones who created parties, plotted together and joined forces. They rode out in a band of the Banū Naḍîr and in a band of the Banū Wā’il. When they came to Mecca they incited the Quraysh to wage war against the messenger of God (God grant him salvation and peace). They themselves promised to assist those prepared to do so, to which the people of Quraysh consented. Then the aforementioned Jews set off to Ghaṭafān, proposed to them the same thing, and received the same favorable reply. The Quraysh rode out, led by Abū Sufyān ibn Ḥarb. The Ghaṭafān set off headed by `Uyayna ibn Ḥiṣn ibn Ḥudhayfa ibn Badr the Fazārite over the clan of Fazāra, Al-Ḥārith ibn `Awf the Murrite over the Banū Murra clan, and Mas`ūd ibn Rukhayla over the clan of the Ashja`. When the messenger of God (God grant him salvation and peace) heard that they had joined forces and that they were riding out [against him], his companions were deliberating what to do. Salmān [the Persian] advised him to dig a trench and his suggestion was accepted. On that day, the Meccan immigrants said: ‘Salmān is one of us’, the Muslims of Medina said: ‘Salmān is one of us’, but the messenger of God (God grant him salvation and peace) said: "Salmān is one of us. He is part of my family.’
The Trench was the first spectacle that Salmān witnessed with the messenger of God (God grant him salvation and peace) while he was a free man. He said: ‘Messenger of God! Back in Persia, whenever we came under siege we would dig a trench.’
So the Muslims started to work diligently on the trench, and the hypocrites reneged and started to secretly sneak away. At that point, as Ibn Isḥāq and others recollect, Qur’an verses about them were revealed. Those Muslims who had completed their [own] task then resumed with [helping] the others until the trench was completed. There were evident miracles and prophetical signs.
As I implied before, the aforementioned account has relevance for Islamic jurisprudence, namely:
For the ruler to consult his companions and knowledgeable people around him in matters of war. This already came up in Surat ‘Āl `Imrān (Sura 3) and Surat Al-Naml (Sura 27).
Furthermore we can deduct from it the principle of fortifying oneself against the enemy with all possible means and manners. This [too] has been addressed in another place.
We also find that [the work] of digging the trench was divided between the people. Then those who were done with their [tasks] went on to help those who were not finished yet. So the Muslims [offered] assistance to their equals. In Al-Bukhārî and Muslim we read that Al-Barā’ ibn `Āzib said: ‘When it was the Day of the Allied Forces and the messenger of God (God grant him salvation and peace) was digging the trench, I saw him transport the [dug-out] dirt from the trench until the dust totally covered up the skin of his belly, which was quite hairy. Then I heard him recite these words by Ibn Rawāḥa:
“O my dear God! You are the One who taught us in your way
Instructed us to give out alms and how to pray
So please send us your calmness in this hour in which we may
encounter foes and let our feet in firmness stay.”
Let’s now address the miracles that can be found in this [episode]:
Al-Nisā’î reported from Abū Sukayna, one of the released slaves, who heard it from one of the companions of God’s messenger (God grant him salvation and peace): ‘When the messenger of God (God grant him salvation and peace) ordered the digging of the trench, they hit on a boulder which made it impossible for them to dig any further. The messenger of God (God grant him salvation and peace) got up and grabbed a pickax. He placed his cloak on the side of the trench and said: “Fulfilled is the word of your Lord in truth…” and the rest of the verse (Sura 6: 115) [and struck a blow], upon which a third of the stone dropped down. Salmān the Persian was standing by and watched. With the blow that the messenger of God (God grant him salvation and peace) struck, lightning flashed. He then struck a second time and repeated the verse “Fulfilled…” Another third fell down, and [again] Salmān saw a bolt of lightning. Then he struck the third blow and said: “Fulfilled is the word of your Lord in truth…” etc. and the remaining third gave way. The messenger of God (God grant him salvation and peace) got out, grabbed his cloak and sat down. Salmān said: ‘Messenger of God! I saw you when you struck your blows. Each time you struck there was lightning!’ Said the messenger of God (God grant him salvation and peace): ‘You saw that Salmān?’ He said: ‘Yes messenger of God, by the One who sent you with the truth!’ He then said: ‘When I struck the first blow, the cities of Khosrau and their surrounding lands were shown to me, many cities, and I would see them with my own eyes.’ Those of his companions present there, said: ‘Messenger of God! Pray to God that we may conquer them, that He grant us to capture their children, and to destroy their lands!’ Upon which the messenger of God (God grant him salvation and peace) said a prayer. [He continued saying:] ‘Then, when I struck the second blow, the cities of Caesar and their surrounding lands were revealed to me, so that I saw them with my own eyes’. They said: ‘Messenger of God! Pray to God that we may conquer them, that He grant us to capture their children, and to destroy their lands!’ And the messenger of God (God grant him salvation and peace) sent a prayer. [Then he said:] ‘When I struck the third blow, the cities of Ethiopia and their surrounding villages were shown to me, so that I saw them with my own eyes’. About this, the messenger of God (God grant him salvation and peace) said: ‘Let Ethiopia be as they have let you be, and leave the Turks alone as they have left you alone!’
This was also brought up by Al-Barā’ who said: ‘When the messenger of God (God grant him salvation and peace) ordered us to dig the trench, a rock blocked our way which could not be removed by pickaxes. We expressed our grievance about this to the messenger of God (God grant him salvation and peace) so the messenger of God (God grant him salvation and peace) came, threw his mantle down and grabbed a pickaxe. He said: ‘In the name of God (bismi-llāh)’, struck a blow, and a third of the rock broke off. Thereupon he said: ‘God is Great (Allāhu Akbar)! I have been given the keys to Syria, and, by God, I can see its red castles right now from where I am!’ (He continued:) Then he struck again and said: ‘In the name of God!’ upon which another third broke off. Then he said: ‘God is Great! I have been given the keys to Persia, and, by God, I can see its white fortified cities!’ He then struck a third time saying: ‘In the name of God!’, and the rock was smashed to pieces. [Muḥammad] then said: ‘God is Great! I have been given the keys to Yemen, and, by God, I can see the gate of Sana`a!’ This tradition was confirmed by Abū Muḥammad `Abd Al-Ḥaqq.
When God’s messenger (God grant him salvation and peace) had finished digging the trench, the Quraysh approached with approximately ten thousand men, as well as with [the tribe of] Kināna and with men from the coastal plain. Also the Ghaṭafān approached, accompanied by men from the Nejd and they encamped on the side of [mount] Uḥud. The messenger of God (God grant him salvation and peace) left [Medina] with the Muslims and bivouacked on [mount] Sal` with three thousand men. They put up their camps so that the trench was between them and the idolaters. He appointed the son of Umm Maktūm over Medina, according to what Ibn Shihāb has relayed.
The enemy of God, Ḥuyayy ibn Akhṭab of the Naḍîr went forth to meet Ka`b ibn Asad of the Qurayẓa, who was the ruler and leader of the Banū Qurayẓa. [Ka`b] was on good relations with the messenger of God (God grant him salvation and peace) and he had a covenant and a treaty with him. When Ka`b ibn Asad heard Ḥuyayy ibn Akhṭab, he shot the gate of his fortress in front of him and refused to let him in. [Ḥuyayy] said: ‘Open the gate for me my brother!’ But he answered: ‘I will not open it for you, for you bring bad luck. You are going to ask me to turn against Muḥammad while I have made a covenant and a treaty with him. I have only found him to be faithful and true and I am not going to destroy what I have with him.’ He said: ‘Open the gate so that I can talk to you and then leave you alone!’ He said: ‘I will not.’ He said: ‘I guess you are afraid to share your meat pie with me!’ Ka`b then became angry and opened the gate. He said: ‘Ka`b! I bring you destiny and honor. I bring you the Quraysh and their lords, the Ghaṭafān and their leaders. They have made an alliance to uproot Muḥammad and those with him.’ Ka`b said to him: ‘By God! You bring me destiny and disgrace, empty clouds without water. Woe unto you Ḥuyayy! Leave me alone, for I am not going to do what you urge me to do!’ Ḥuyayy did not stop intimidating Ka`b and deceiving him until he reversed his position and made a pact to forsake Muḥammad (God grant him salvation and peace) and his companions, and to go along with them. Ḥuyayy ibn Akhṭab told him: ‘If the Quraysh and Ghaṭafān should turn away, I will move into your place with the Jews that are with me.’
When the information about Ka`b and Ḥuyayy got out to the messenger of God (God grant him salvation and peace), Sa`d ibn `Ubāda the leader of the Khazraj, and the leader of the Aws, Sa`d ibn Mu`ādh started riling people up [against the Jews], and beside these two also `Abdullah ibn Rawāḥa and Khawwāt ibn Jubayr. The messenger of God (God grant him salvation and peace) said to them: ‘Go immediately to the Banū Qurayẓa, and if what they told us is true, tell it to us straight-out and do not mince your words. But do not undermine the determination of the people. If however this [report] is a lie, then publicly declare so to the people!’ So they set off and came to [the Banū Qurayẓa], and what they found confirmed the worst of what had been reported about them. They were repudiating the messenger of God (God grant him salvation and peace) by saying: ‘He has no treaty with us.’ Upon that Sa`d ibn Mu`ādh insulted them and they insulted him back, all in a particularly furious manner. Sa`d ibn `Ubāda then said to him: ‘Stop insulting them, for what has occurred between us is too much for an insult!’ Sa`d and Sa`d went on their way until they reached the messenger of God (God grant him salvation and peace) who was surrounded by the Muslims. They said: ‘[They are] Big rat and the she-bear!’ They went on talking about the betrayal by big rat and the she-bear, by the companions of excrement, double-dealer and his kind.’ Then the messenger of God (God grant him salvation and peace) said: ‘Rejoice o Muslim comrades!’
Distress grew stronger and fear increased. The enemy of the Muslims came from above them, which means from above the valley from the East, and from below them, which means from the heart of the valley from the West, so that [the Muslims] had second thoughts about God. The hypocrites revealed fully what they had been hiding inside. Some of them said: ‘Our households are exposed. We should go back there because we [have reason to] fear for them.’ Among those who said this was Aws ibn Qayẓiyy. And some others said: ‘Muḥammad is promising to open for us the treasuries of Khosrau and of the Byzantine Emperor, but none of us today is even sure to make it to the latrine for a crap.’ Among those who said this was Mu`attib ibn Qushayr, one of the sons of `Amr ibn `Awf. The messenger of God (God grant him salvation and peace) stayed put and the idolaters stayed put for twenty nights and then some, close to a month. No battle took place besides the throwing of arrows and pebbles.
When the messenger of God (God grant him salvation and peace) saw that the Muslims had become increasingly distressed, he sent [a message] to `Uyayna ibn Ḥiṣn the Fazārite, and to Al-Ḥārith ibn `Awf the Murrite, the two leaders of the Ghaṭafān, offering them a third of Medina’s income for them to withdraw with all their men. These two then abandoned the Quraysh and turned back with their tribesmen. However this proposal was only an enticement and not a real agreement [yet]. After the messenger of God (God grant him salvation and peace) saw that they sent delegates expressing their consent, he went to Sa`d ibn Mu`ādh and to Sa`d ibn `Ubāda and told them about it and asked their advice. Their reply was: ‘Messenger of God! If this is something that you prefer, then we will comply. And if this is something that God has commanded you, we will listen and obey. Or is this something you did for us?’ He answered: ‘Indeed, this is just something I did for you, not something God told me to do. I actually only saw the Arabs shoot at you with one single bow.’ Said Sa`d ibn Mu`ādh: ‘Messenger of God! By God! Just like these people, we used to be pagans and worship idols. We did not serve God nor did we know Him. They never expected to acquire any produce from us, except through trading or hospitality. Now that God honored us with Islam and led us to Him and strengthened us through you, now should we give them our possessions?! By God! All we will give them is the sword! Let God judge between us and them!’ This pleased the messenger of God (God grant him salvation and peace), and he said: ‘There you go…!’ To `Unayna and Al- Ḥārith he said: ‘You can withdraw, but all you can get from us is the sword!’ Sa`d obtained the document and as it was not certified, he tore it up.
The messenger of God (God grant him salvation and peace) and the Muslims remained in their position, and the pagans besieged them but there was no battle between them. The only thing that happened was that the horsemen of the Quraysh – among them were `Amr ibn `Abd Wudd the `Āmirite from the clan of `Āmir ibn Lu’ayy, and `Ikrama ibn Abî Jahl, and Hubayra ibn Abî Wahb, and Ḍirār ibn Al-Khaṭṭāb the Fahrite; these were the horsemen and the brave ones of the Quraysh – approached until they came to a stop by the trench. When they saw it, they said: ‘This is a tricky contraption that Arabs have never devised before!’ They turned to a narrow place in the trench, urged their horses and stormed in. They managed to cross the trench, after which they found themselves between the trench and mount Sal`. `Alî ibn Abî Ṭālib came out with a band of Muslims in order to recapture the passage through which they had stormed in. The horsemen then advanced at them. On the day of [the Battle of] Badr `Amr ibn `Abd Wudd had been wounded and was thus unable to witness [the Battle of] `Uḥud. On the Day of the Trench he wanted his position to be noticed. So when he stood there with his horse, he called out: ‘Who wants to duel?’ `Alî ibn Abî Ṭālib came forth and said to him: ‘Amr! You made a pact with God, for we have heard that you will not let yourself be persuaded to one of two choices unless you choose it yourself?’ He answered: ‘This is correct!’ [`Alî] said: ‘In that case I call you over to God and to Islam!’ He answered: ‘I have no need for that.’ [`Alî] said: ‘In that case I call you over for a duel.’ He answered: ‘Cousin! By God! I would not like to kill you because of [the rapport] I had with your father.’ `Alî said to him: ‘By God! I would like to kill you!’ `Amr ibn Wudd became furious. He got off his horse, cut its hamstrings and came up to `Alî. The two came down upon each other and wheeled about, the dust being swirled up around them so that it hindered their sight. When finally the dust settled, `Alî could be seen on top of `Amr’s chest, cutting off his head. When [`Amr’s] companions saw that `Alî had killed him, they stormed with their horses back through the passage, fleeing in defeat.
`Alî said about this:
The rocky grounds are cleansed from his despicable conception
Muḥammad’s creed victorious I rendered with my blows
I battled him and left him there, he fell with his deception
A cut-off tree between the plain and hills where nothing grows
I did not take his robes or clothes, I did not feel seduction
To be like him with perfumed garb, ‘t would make my senses numb
Do not assume that God forsakes His law and His instruction
And His true prophet, don’t do dare, you dirty allied scum!
Ibn Hishām reports that most scholars of Islamic history however have their doubts about this [part of the story].
Ibn Hishām also reports: ‘On that day, `Ikrama ibn Abî Jahl thrusted his spear, after he was already defeated due to `Amr’s demise. About this, Ḥisān ibn Thābit wrote:
You fled and threw at us your spear, young man!
Could not, `Ikrama, that have been evaded?
You raced out like an ostrich and you ran
But why act thus? Because you were frustrated?
What if you’d kept your calm, not shooting back
As if a wolf was breathing in your neck?
Ibn Hishām explains: ‘The word fur`ul really means: a small kind of hyena.’
`Ā’isha (may God be Merciful to her) was in the shelter of the Banū Ḥāritha, and the mother of Sa`d ibn Mu’ādh was there with her. Sa`d was wearing body armor that was too short. His arm was sticking out and with his lance in his hand, he said:
"Just wait until Ḥamal shall enter this battle fair and square
To die is alright when my time 's arrived an' the hour is there."
On that day Sa`d ibn Mu’ādh was hit by an arrow which cut one of the main veins in his arm.
There are different opinions on who shot him. Some say that Ḥibbān ibn Qays ibn Al-`Ariqa shot him, a member of the Banū `Āmir ibn Lu’î. [According to this version], when he aimed at him, he said: ‘Take this from Ibn Al-`Ariqa!’ Sa`d then would have said: ‘May God make your face sweat in the fire of hell!’ Others say that the one who shot him was Khafāja ibn Ḥibbān. Yet others say that instead he was shot by Abū Osama Al-Jushamî, an ally of the Banū Makhzūm.
That day, a strange story occurred invloving Ḥisān and Ṣafiya the daughter of `Abd Al-Muṭallib, which was relayed by Ibn Isḥāq and others: Ṣafiya the daughter of `Abd Al-Muṭallib (may God be Merciful to her) told the following: ‘On the Day of the Allied Forces we were in the shelter of Ḥisān ibn Thābit. Ḥisān was there with us with the women and children. The prophet (God grant him salvation and peace) and his companions were occupied by the enemy’s onslaught so they were not able to leave [their posts] and get to us. Then there was a Jew wandering about, so I said to Ḥisān: ‘Go out and kill him!’ He said: ‘I am not that kind of a person, daughter of `Abd Al-Muṭallib.’ So I took a club, got out of the shelter and killed him. She then said: ‘Ḥisān! Come and strip him!’ The only thing preventing me from stripping him myself was that he was a man. He answered: ‘I don’t need to loot him, daughter of `Abd Al-Muṭallib.’ She said: ‘So I went and stripped him myself.’ Abū `Omar ibn `Abd Al-Barr said: ‘Overall, the scholars of the prophetical biography reject this story. They reason that, if Ḥisān was that kind of a coward then those pagan Arabs who write defamatory poems would certainly have used this to ridicule him, just like for instance his son `Abd Al-Raḥmān was mocked. In fact, there were many Arabic poets who would compose satiric poetry.’
Nu`aym ibn Mas`ūd ibn `Āmir Al-Ashja`î came to the messenger of God (God grant him salvation and peace) and said: ‘Messenger of God! I have embraced Islam but my people do not know this yet. Instruct me what you want me to do!’ The messenger of God (God grant him salvation and peace) answered him: ‘Since you are only one person, and you are from the Ghaṭafān, if you leave, you can try to pretend being against us. That would be more useful to us than for you to stay. Therefore leave, for war is deception!’
Nu`aym ibn Mas`ūd left and went to the Banū Qurayẓa in order to bedazzle them. He said: ‘Tribe of Qurayẓa! You know very well my affection for you, and the special relationship we have. They said: ‘Speak freely! We have no doubts about you.’ He said to them: ‘The Quraysh and the Ghaṭafān are in a different position as you. This is your land. Here you have your properties, your women and your children. In the meantime, the Quraysh and the Ghaṭafān have gone to war against Muḥammad and his companions, and you are siding with them. If they see an opportunity, they will grab it. But if not, they will hang on to their own lands and leave you with this man and you will be powerless against him. So don’t join these people into battle unless you can take security detainees.’
After that, he left, went over to the Quraysh and told them: ‘People of Quraysh, you know very well my affection for you, and my opposition to Muḥammad. Something has come to my attention and I think it is only right that I should inform you about it, as a piece of advice. But please keep this confident!’ They said: ‘We will.’ He then said: ‘You should know that the Jewish community is having regrets about severing ties with Muḥammad. They have sent him a message, saying: ‘We regret what we have done. Would you like us to demand from the Quraysh and the Ghaṭafān that they send us men as security detainees, if we deliver them to you to be executed? Then we shall be on your side against the rest of them and annihilate them.’ After that he went to the Ghaṭafān and said something similar.
When it was the night of Shabbat – this was God’s design for his messenger and the believers – Abū Sufyān sent `Ikrama ibn Abî Jahl with a group from Quraysh and Ghaṭafān to the Banū Qurayẓa. He said to them: ‘We are not in a permanent dwelling. The foot and the hoof don’t leave a lasting imprint. So go out in battle tomorrow morning and fight Muḥammad!’ They sent back: ‘Today is the day of Shabbat. You must be aware that anyone of us who violates the Shabbat will bring us harm. And besides that, we shall not fight alongside you unless you give us security detainees.’ When the messenger brought them back this news, they said: ‘By God! Nu`aym ibn Mas`ūd was right! And they replied through their messengers: ‘By God! We will never give you security detainees! Ride out with us if you want, and if not, then there is no more treaty between us.’ The Banū Qurayẓa said: ‘By God! Nu`aym ibn Mas`ūd was right!’ That is how God set them up against each other and how their words were confused. That night God sent a violent and bitter cold storm. The wind blew their pots upside down and overturned their pans.
When their disagreement reached the messenger of God (God grant him salvation and peace), he sent Ḥudhayfa ibn Al-Yamān in order to send him reports about what was happening. He came to them and concealed himself within the crowd. He heard Abū Sufyān say: ‘People of Quraysh! Let every person make acquaintance with the person sitting next to him. Ḥudhayfa reported: ‘I shook hands with the one next to me and asked him: ‘What’s your name?’ He said: ‘I am so-and-so.’ Then Abū Sufyān said: ‘People of Quraysh! By God, we are not in our permanent place! The hoof and the foot’s imprint have been erased. Furthermore, the Banū Qurayẓa have broken their promise. And look what this storm is doing to us! No structure remains standing, pots are blown away and we can’t keep a fire going. Let’s get out of here! Because I am leaving…!’ He jumped on his camel, and he only untied the rope from the [camel’s] leg after it had stood up.
Ḥudhayfa said: ‘Had not the messenger of God (God grant him salvation and peace) made me promise when he sent me, saying: ‘Go over to these people and find out what they are up to, but do not disclose anything’, I would have killed him with an arrow. When I came back to the messenger of God (God grant him salvation and peace) at the time of their departure, I found him standing in prayer, dressed in a garment that belonged to some of his wives that was marājil. – Ibn Hishām explained: ‘Marājil is a type of embroidery from Yemen.’ – When I brought him the news, he praised God.’
Furthermore, this story about Ḥudhayfa is mentioned in the Ṣaḥîḥ Muslim and there are magnificent Qur’an verses about it. Jurayr transmitted it from Al-A`mash, who had it from Ibrāhîm Al-Taymî, who had heard it from his father, who related: ‘We were with Ḥudhayfa. One man said: ‘If I had been a grownup at the time of God’s messenger (God grant him salvation and peace), I would have fought on his side and I would have been brave!’ Ḥudhayfa said: ‘You would have done that? I saw with my own eyes how we were at the side of God’s messenger (God grant him salvation and peace) during the night of the allied siege. A strong and cold wind was holding us in its grip. The messenger of God (God grant him salvation and peace) said: ‘Is it not so that the man who brings me information about these people, that on the Day of Resurrection, God will place him in my company?’ We were silent; not one of us responded. Again he said: ‘Is it not so that the man who brings us information about these people, that on the Day of Resurrection, God will place him in my company?’ We were silent; no one responded. Then he said: ‘Get up Ḥudhayfa, and bring us information about these people!’ Since he called me by name, I had no choice but to stand up. He said: ‘Go and collect information about them, but do not alarm them against me!’ He continued: ‘After I left from him, I felt like I was walking through a steam room, [all the way] until I reached them. There I saw Abū Sufyān warming his back by the fire. I placed an arrow inside my bow and wanted to shoot him, but then I remembered the words of the messenger of God (God grant him salvation and peace): ‘…but do not alarm them against me!’ If I had aimed, I would have hit him! I went back, and [again] I was walking through a steam room. When I got there, and reported my information about these people, after I was done, I got cold and the messenger of God (God grant him salvation and peace) dressed me with an extra woolen cloak that he used to wear during prayer. I could not sleep all night and when the morning dawned, he said: ‘Get up, you sleeper!’
When the messenger of God (God grant him salvation and peace) woke up in the morning and the allied forces had left, he returned to Medina and the Muslims laid down their weapons. Then [the angel] Gabriel came to him in the form of Diḥya ibn Khalîfa Al-Kalbî on a she-mule that was covered with a silk garment. He said to him: ‘Muḥammad! Even if you have already laid down your weapons, the angels have not laid down theirs. God is commanding you to go out to the Banū Qurayẓa. I will advance at them and shake up their fortresses.’
So the messenger of God (God grant him salvation and peace) issued his command, which is [discussed in]…
He made an announcement and proclaimed: ‘One shall only perform the afternoon prayer in [the location of] the Banū Qurayẓa!’ [Later] some people were afraid when the time passed and prayed [anyway] without being at the Banū Qurayẓa site. But others reasoned: ‘We should only pray the afternoon prayer in the place where the messenger of God (God grant him salvation and peace) commanded us, even if the time passes.’ (He said:) ‘He did not reprimand anyone of either party.’ This is reflected within Islamic law in the principle that different interpreters [making different and even contradicting decisions] can be deemed correct [at the same time]. This has been addressed in the discussion of Sura Al-Anbiyā’ (Sura 21).
When Sa`d ibn Mu’ādh was hit by an arrow, he had prayed to his Lord: ‘Dear God! ! If you have left any of the war with the Quraysh [for later], then leave me to it. For there is no people I would more eagerly fight than those who denied your messenger and who chased him out. And, dear God, if you do place war between us and them, then let me witness it, and don’t let me die until you let me rejoice about [the downfall of] the Banū Qurayẓa.’
Ibn Wahd reported what he heard from Mālik, who said: ‘I was informed that Sa`d ibn Mu’ādh passed by `Ā’isha (may God be Merciful to her) and a number of women who were in the fortress that was called “lofty”. He was wearing a body armor that was too short and had rolled up sleeves. He looked pale and he was reciting:
“Just wait until Ḥamal shall enter this battle fair and square.
To die is alright when my time 's arrived an' the hour is there.”
`Ā’isha (may God be Merciful to her) said: ‘I wasn’t so alarmed that Sa`d was shot in his extremities, but that he was shot in a major vein.’
Also, both Ibn Wahd and Ibn Al-Qāsim reported what they had heard from Mālik: `Ā’isha (may God be Merciful to her) said: ‘I never saw a more handsome man than Sa`d ibn Mu’ādh, except for the messenger of God (God grant him salvation and peace). When he was shot in a major vein, he said: ‘Dear God! If nothing remains of the war with the Banū Qurayẓa, then take me to you! But if there is still more to come, then keep me, so I can fight together with your messenger against his enemies!’
Then, after he was appointed to judge the Banū Qurayẓa, he passed away. The people rejoiced and said: ‘We expect that his prayer has been answered!’
When the Muslims went out against the Banū Qurayẓa, the messenger of God (God grant him salvation and peace) gave the banner to `Alî ibn Abî Ṭālib, and he appointed the son of Umm Maktūm over the city. `Alî set out with a group and came to the Banū Qurayẓa. They encountered them and they heard [them] curse the messenger (God grant him salvation and peace). `Alî then withdrew to the messenger of God (God grant him salvation and peace) and told him: ‘Messenger of God! Do not go there!’ and he blocked his way. He responded: ‘I assume that you heard them vilify me? Had they seen me [in person], they would have held back.’ [Muḥammad] continued on his way and when they saw him, they refrained [from swearing]. He said to them: ‘You have violated the agreement, you brotherhood of monkeys! May God humiliate you and send down his retribution!’ They answered: ‘You are not stupid Muḥammad, so don’t talk stupid to us!’ The messenger of God (God grant him salvation and peace) set up camp and besieged them for over twenty nights. [The Qurayẓa’s] leader Ka`b presented to them three options, from which to choose one that they preferred: If they would embrace Islam and follow Muḥammad in whatever he would put forth, they would be safe and sound. He argued: ‘You would be able to keep your possessions and your women and children. And, by God, certainly you know that he is the one predicted in your Scripture!’ Alternatively they could kill their women and children and then go out and fight until they would be killed by others. Or [thirdly], they could attack the Muslims during the night of Shabbat when they were supposed to rest, and utterly slay them. They answered him: ‘As far as Islam is concerned, we will not convert to it and we shall not go against the law of the Torah. Concerning the killing of our women and children, what wrong have these poor ones done to us that they deserve to be killed? And [finally], we shall not transgress the Shabbat!’
They then sent for Abū Lubāba, as they were allies of the clan of Banū Amr ibn `Awf and the rest of the Aws. When he visited them, the women, the children and the men gathered around him. They asked him: ‘Abū Lubāba, do you think we should surrender to the judgment of Muḥammad?’ He said: ‘Yes’, but he gestured with his hand to his throat indicating that there would be slaughter if they would do so. Abū Lubāba immediately regretted this, realizing that he had betrayed God and His messenger, and that this was something God would not conceal from His prophet (God grant him salvation and peace). He rushed back to Medina but he did not return to the prophet (God grant him salvation and peace). Instead he tied himself to a column and swore not to leave the place until God would forgive him. His wife would untie him each time for prayer.
Ibn `Unayna and others said: ‘In this context the verse was revealed: “O ye who believe! Do not betray God and His messenger nor betray what was entrusted to you…” (Sura 8:27). He also swore to never again enter the land of the Banū Qurayẓa, the place where sin had gotten hold of him. When this came to the attention of the prophet (God grant him salvation and peace), namely how Abū Lubāba had acted, he said: ‘If he had only come to me, I would have forgiven him, but since he did what he did, I am not going to release him until the Almighty God releases him.” Then the Almighty God revealed the verse dealing with Abū Lubāba’s case: “Others have acknowledged their wrong-doings…” (Sura 9:102). When this Qur’an verse was revealed, the messenger of God (God grant him salvation and peace) ordered him to be released.
In the morning, the Banū Qurayẓa surrendered to the judgment of the messenger of God (God grant him salvation and peace). The Aws rushed towards the messenger of God (God grant him salvation and peace) and said: ‘Messenger of God! You know that they are our allies. And [in the past] you have honored the request of `Abdullah ibn ‘Ubayy ibn Salūl when [you dealt] with the Banū Al-Naḍîr, the allies of the Khazraj. Do not place our interests on a lower level and worth less than those of others, for they were our patrons!’ The messenger of God (God grant him salvation and peace) answered them: ‘People of Aws! Wouldn’t you be content if someone from among you would judge them?’ They replied: ‘Most certainly!’ He said: ‘So Sa`d ibn Mu`ādh it will be!’ The messenger of God (God grant him salvation and peace) had put up a tent for him in the mosque, so he could have him treated close by, as he was sick from being injured in the trench. [Sa`d ibn Mu`ādh] decided that those fit for war should be killed, that their women and children should be taken captive and that their possessions should be divided. The messenger of God (God grant him salvation and peace) said: ‘You judged on them the judgment of God from above the seven spheres.’
The messenger of God (God grant him salvation and peace) ordered to take them out to a place that, today – meaning, in the time of Ibn Isḥāq – is the market place of Medina and for trenches to be dug there. Then he (peace and salvation be upon him) commanded them to be decapitated in these trenches. On that day they killed Ḥuyayy ibn Akhṭab and Ka`b ibn Asad, who were chieftains of the people. There were between six hundred and seven hundred [executions]. Ḥuyayy was wearing a garment with a design of blossoms. He had made holes in it on all sides, the size of a fingertip, everywhere fingertip-sized holes, so that it would not be taken as spoil. When he noticed the messenger of God (God grant him salvation and peace) as he was brought to him while his hands were tied together to the back of his neck with a rope, he said: ‘I don’t blame myself for opposing you. But he who forsakes God will be forsaken.’ Then he said: ‘People! Do not object to God’s decree! Scripture and [divine] edict and massacre has been decreed on the Israelites!’ He then sat down and his head was cut off.
From the women, one woman was [also] killed. That was Bunāna, the wife of Al-Ḥakam the Quraẓite. She had thrown a millstone on Khallād ibn Suwayd and killed him.
The messenger of God (God grant him salvation and peace) ordered to kill each [male] that had matured and the ones that weren’t mature yet, he let go. `Aṭiyya the Quraẓite was one of those that had not matured yet and the messenger of God (God grant him salvation and peace) let him live. He is [later] mentioned among the prophet’s companions. Also, the messenger of God (God grant him salvation and peace) granted the children of Al-Zabîr ibn Bāṭā to Thābit ibn Qays ibn Shammās and he spared them. Among them was `Abdullah the son of Al-Zabîr. He embraced Islam and he became a companion. He (peace and salvation be upon him) also granted Rafā`a ibn Samaw’al the Quraẓite to Salmā, the mother of Al-Mandhir who was the daughter of Qays and the sister of Salîṭ ibn Qays of the Banū Al-Najjār. She [was among those who] had prayed towards the two Qiblas. Rafā`a embraced Islam and became a companion and a transmitter of tradition.
Ibn Wahab and Ibn Al-Qāsim relayed a tradition from Mālik, who said: ‘Thābit ibn Qays ibn Shammās came to [Al-Zabîr] ibn Bāṭā – to whom he was indebted – and said to him: ‘I have requested the messenger of God (God grant him salvation and peace) to grant you to me, as I am indebted to you.’ He replied: ‘This is how noble people treat each other.’ Then he continued: ‘But how is a man to live without children or family?’ [Mālik] continued: ‘So Thābit went and mentioned this to the messenger of God (God grant him salvation and peace) who then granted him his family and his children. Thābit went back and let him know this. But he replied: ‘How is a man to live without property?’ Thābit went back to the prophet (God grant him salvation and peace) and requested this, and his properties were granted. He went again to [Al-Zabîr ibn Bāṭā] and informed him. He asked: ‘What happened to the son of Abū Al-Ḥuqayq whose face looked like a Chinese mirror?’ He answered: ‘He was killed.’ He asked: ‘What happened to the two councils? I mean, the sons of Ka`b ibn Qurayẓa and the sons of `Amr ibn Qurayẓa? He answered: ‘They were killed.’ He asked: ‘What happened to the two blacksmiths?’ He answered: ‘They were both killed.’ He said: ‘You are cleared of your obligation to protect me. But even so, I will never again pour out [water from] a bucket – he meant, tending his date palms – so let me join the others. [Thābit] refused to kill him, so he was killed by someone else. The indebtedness that he had towards Ibn Bāṭā was [Ibn Bāṭā] had captured [Thābit] on the Day of Bu`āth, cut off his forelock, and let him go.
The messenger of God (God grant him salvation and peace) divided the properties of the Banū Qurayẓa, allotting to each horseman three shares and to each foot soldier one share. Some say it was two shares per horseman and one per foot soldier. The number of horses distributed to the Muslims on that day was thirty six. From the people taken captive, the prophet (God grant him salvation and peace) got Rîḥāna the daughter of `Amr ibn Khunāfa a member of the `Amr ibn Qurayẓa clan. She was not with him his entire life. It is said that the spoils of the Qurayẓa were the first to be allotted to horsemen and foot soldiers [as well]; the first time that spoils were divided in fifths. However, according to what was mentioned before, the first time this happened was the mission of `Abdullah ibn Jaḥsh. God knows best.
Abū `Omar said: ‘This revision, that the spoils of the Qurayẓa were the first in which a division in fifths became customary practice, took place after the revelation of the verse: ”Know that of anything you take as spoils, that surely one fifth is for God and for the messenger” (Sura 8: 41). Previously `Abdullah ibn Jaḥsh had already applied a division in fifths during his mission. Then this Qur’an verse ruled in accordance with his practice, acknowledging it as one of [`Abdullah’s] virtues (may God’s mercy be upon him).
The victory of the Qurayẓa took place at the end of [the month] Dhū Al-Qa`da and in the beginning of Dhū Al-Ḥijja in the fifth year of the Hijra. When the matter of the Banū Qurayẓa was over, the request of that meritorious and virtuous man Sa`d ibn Mu’ādh was granted. His wound erupted, his vein burst, and he bled to death. May God be Merciful to him! He is about whom the ḥadîth says: ‘At his death, the throne of the Merciful One trembled’. This is interpreted as: ‘The angels dwelling [around] the throne rejoiced with the arrival of his soul and were moved by it.’
Ibn Al-Qāsim reported a tradition from Mālik: Yaḥyā ibn Sa`îd told me: ‘At the death of Sa`d ibn Mu’ādh seventy thousand angels descended, that had not come down to earth before.’
Mālik said: ‘Only four or five Muslims were martyred on the Day of the Trench.’
I say: ‘As the scholars have recorded in the works on Muḥammad’s life, those Muslims who were martyred on the Day of the Trench were six individuals: (1) Sa`d ibn Mu’ādh, father of `Amr, from the clan of the Banū `Abd Al-Ashhal, (2) Anas ibn Aws ibn `Atîk, and (3) `Abdullah ibn Sahl. Both these two also belonged to the Banū `Abd Al-Ashhal clan. (4) Al-Ṭufayl ibn Al-Nu`mān and (5) Tha`laba ibn `Anama. Both these two were from the Banū Salima. And (6) Ka`b ibn Zayd of the Banū Dînār ibn Al-Najjār. He was hit by a razor-sharp arrow that killed him.
Of the disbelievers, three were killed: (1) Munabbih ibn `Uthmān ibn Al-Sabbāq ibn `Abd Al-Dār. He was hit by an arrow and died of it in Mecca. Others say that it was `Uthmān ibn Umayya ibn Munabbih ibn `Ubayd ibn Al-Sabbāq. (2) Nawfal ibn `Abdullah ibn Al-Mughîra Al-Makhzūmî. He had stormed the trench, got himself into trouble that way and got killed. The Muslims seized his body and Al-Zuhrî relates that they offered the messenger of God (God grant him salvation and peace) ten thousand dirham for his body. He however said: ‘We don’t need his body nor its price’, and he just let them have it. (3) And `Amr ibn [`Abd] Wudd, who was killed by `Alî in a duel as has been described above.
On the day of Qurayẓa, of the Muslims, Khallād ibn Suwayd ibn Tha`laba ibn `Amr of the Banū Al-Ḥārith clan within the Khazraj tribe was martyred. A woman from the Banū Qurayẓa had thrown a millstone on him and killed him. And during the siege Abū Sinān ibn Miḥṣan ibn Ḥurthān Al-Asadî died. He was the brother of `Ukāsha ibn Miḥṣan. The messenger of God (God grant him salvation and peace) buried him in the cemetery of the Banū Qurayẓa where even today the local Muslims are buried. Beside these two, no one else was stricken, and after the [Battle of the] Trench the disbelievers of the Quraysh did not attack the believers anymore.
Al-Dārimî Abū Muḥammad, in his Musnad traces back the following line of transmission: Yazîd ibn Hārūn informed us, having heard from Ibn Abî Dhi’b, who had it from Al-Maqburî, who had it from `Abd Al-Raḥmān ibn Abî Sa`îd Al-Khudrî, who had heard it from his father, who had said: On the Day of the Trench we were stuck until part of the night had passed and then we were safe. This is what the word of God, High and Exalted, refers to: “God saved the believers in battle. God proved himself Strong and Mighty.” (Sura 33: 25) Then the prophet (God grant him salvation and peace) commanded Bilāl to lead the midday prayer, and he did it perfectly as if it was done in its proper time. Then he commanded him to lead the afternoon prayer, and he did. Then he ordered him to lead the evening prayer, which he did. He then ordered him to lead the night prayer, and so he did. This was before the revelation of the words: “If you are in fear, then [you may pray] on foot or while riding…” (Sura 2: 239). Al-Nisā’î also brought this up. Furthermore, this topic was already discussed in Sura Ṭāhā (Sura 20).
In the context of this campaign, we have addressed a great many decrees to be reflected on, within ten paragraphs. Now we shall start again from the first verse of the nineteen that we have covered.
“When they came upon you from above and from below, then your perception deviated and your hearts reached to your throats, and you were having second thoughts about God.” (33: 10)
Concerning the words of the Almighty: “When they came upon you from above and from below…” the word “When” is in the accusative form, meaning: ‘Remember when…’, similar to verse 13: “[Remember] when a group of them said…”.
The phrase “from above…” means from above the valley, which is the highest place in the east. From there came `Awf ibn Mālik with the Banū Naṣr, `Unayna ibn Ḥiṣn with the people from the Najd, and Ṭulayḥa ibn Khuwaylid Al-Asadî with the Banū Asad.
“…and from below” means from the heart of the valley, i.e. from the west. From there came Abū Sufyān ibn Ḥarb leading the people of Mecca, and Yazîd ibn Jaḥsh leading the Quraysh.
Abū Al-A`war of the Banū Sulaym came, and with him Ḥuyayy ibn Akhṭab the Jew with the Jews of the Banū Qurayẓa and with `Āmir ibn Al-Ṭufayl, from the direction of the trench.
“When a faction of them said: ‘O people of Yathrib! You have no place to stand. So return! A group of them asked permission from the prophet, saying: ‘Our houses are unprotected’. But they are not unprotected. All they want to do is flee.” (33: 13)
“So return!” Meaning to your mansions. They told them to run away from the prophet’s army (God grant him salvation and peace). Ibn `Abbās said: ‘The Jews said to `Abdullah ibn `Ubayy ibn Salūl and to the other hypocrites: ‘What makes you want to be killed by Abū Sufyān and his companions? Return to Medina! We are with these people and [we’ll make sure] you will be safe.’
”God already knows those among you who hinder others and say to their brothers: ‘Come over to us!’ while they only come forward to show little courage in battle.” (33: 18)
“…and say to their brothers: ‘Come to us!’…” On this there are three interpretations. One of them is that these are the hypocrites who said to the Muslims: ‘Muḥammad and his companions only provide a one person snack. He and all those with him are going to perish. So come over to us!’
The second interpretation is that these are the Jews of the Banū Qurayẓa. They said to their brothers the hypocrites: ‘Come over to us!’ Meaning, ‘Come to us and separate from Muḥammad for he is going to perish. If Abū Sufyān is victorious, he will not spare any of you.’
The third one is as Ibn Zayd narrated, namely that someone from the companions of the prophet (God grant him salvation and peace) went away from him on the Day of the Allied Forces and found his brother in front of roasted meat and flatbread. He said: ‘You are [sitting here] like this while God’s messenger (God grant him salvation and peace) is surrounded by spears and swords?!’ His brother answered – they were bothers from both the mother’s and the father’s side – ‘Come over to me! You and your companions are trapped, which means ‘you and your companions are surrounded.’ He answered him: ‘You are lying! And, by God, I will certainly inform him about this business of yours!’ But when he went to the messenger of God (God grant him salvation and peace) to inform him, he found that Gabriel (peace be upon him) had already brought him the word of the Almighty: “God already knows those among you who hinder others and say to their brothers: ‘Come over to us!” Al-Māwardî relates this, as well as Al-Tha`labî who formulates it as follows: ‘Ibn Zayd said: ‘On that Day of the Allied Forces, someone left the presence of the prophet (God grant him salvation and peace) and found his brother in front of flatbread, roasted meat and wine. He said to him: ‘This is how you are doing, while we are surrounded by spears and swords?!’ He answered: ‘Come over to this! You and your companions are trapped. By whatever you swear by! Muḥammad will never be able to withstand this!’ He said: ‘You are lying!’ He went to the prophet (God grant him salvation and peace) to report him, only to find out that Gabriel had revealed to him this verse.’
”And when the believers saw the allied forces [leave], they said: ‘This is what God and His messenger promised us. God and His messenger spoke the truth!’ It only increased their faith and their submission.” (33: 22)
The allied force dispersed. The messenger of God (God grant him salvation and peace) woke up in the morning and went back to Medina, and with him those people whom God allowed. Fatima came to him with water and soap and proceeded to wash his head. Then [the angel] Gabriel came to him and said: ‘You have laid down your weapons but the heavenly host has not yet done so. I will keep pursuing them until I rid the Rawḥā’ Valley of them!’ Then he said: ‘Advance on the Banū Qurayẓa!’
In Abū Sufyā’s rendition: ‘I will sound the clanking of weapons until I have rid the Rawḥā’ Valley of them.’
“And in their rage, God turned back those who disbelieved. They did not gain anything good. God saved the believers in battle. God proved himself Strong and Mighty.” (33: 25)
The word of the Almighty: ”And in their rage, God turned back those who disbelieved. They did not gain anything good”. About this, Muḥammad ibn `Amr ascribed to `Ā’isha the saying: “Those who disbelieved” are Abū Sufyān and `Unayna ibn Badr. Abū Sufyān returned to the coastal plain and `Unayna ibn Badr went back to the Nejd. “God saved the believers through battle” was because He sent on them a storm and [heavenly] soldiers until they retreated, while the Banū Qurayẓa went back to their fortresses. The decree of the Banū Qurayẓa was fulfilled through fright. “God proved himself Strong…“ means: His decree cannot be averted, and ...“Mighty”: It cannot be overcome.
“And those of the People of the Scripture who supported them, He brought down from their fortresses, and He cast terror into their hearts as you killed part of them, and you took another part as captives.” (33: 26) “And He let you inherit their land and their homes and their properties and a land which you had not sat your foot on. God is able to do anything.” (33: 27)
Concerning the word of the Almighty “And those of the People of the Scripture who supported them He brought down from their fortresses”, this refers to those who assisted the allied forces of the Quraysh and the Ghaṭafān, namely the Banū Qurayẓa whose story has been discussed already. “From their fortresses” (ṣayāṣî) means ‘their strongholds’. The singular form is ṣîṣîya. The poet said:
“The bulls turned wild, and the women of Tamîm
turned to outrunning their horns” (ṣayāṣî )”
From this we also say ṣîṣîya to the spiky comb of a weaver with which he flattens the warp and the weft. Rudayd ibn Al-Ṣimma composed the verse:
“I reached him while spears came down on him,
like weavers’ forks falling on outspread fabric”.
Similarly, we talk about the spur (ṣîṣîya) that a rooster has on its foot. And the ṣîṣîya of a cow are its horns as they ward off [enemies], even so that they could be fit into spears instead of [regular] spear points. And then there is [the curse]: May God cut off his ṣi’ṣi’a, meaning his roots.
“And He cast terror into their hearts as you killed part of them”: Those are the men, while “…and you took another part as captives” are the women and children, as was explained before.
And after that: “And He let you inherit their land and their homes and their properties and a land which you had not sat your foot on” – yet. Yazîd ibn Rūmān and Ibn Zayd as well as Muqātil said: ‘This is [the valley of] Ḥunayn. They did not possess it yet, and God promised it to them.’ Qatāda said: ‘We used to say that it referred to Mecca.’ Al-Ḥusayn said: ‘This refers to Persia and Byzantium’, while `Ikrama said: ‘Each land that will be conquered until the Day of Resurrection.’
“God is able to do anything.” On the meaning [in this context] there are two opinions. The first one meaning that He is able to either punish or forgive His servants, according to His will. This is the opinion reported by Muḥammad ibn Isḥāq. In the second opinion it means that [God] is able to conquer strongholds and towns if He wills. This is what Al-Naqqāsh relayed.
It is said: “anything” means: ‘anything He promised you’.
“God is able”: His power cannot be repelled and weakness is impossible for the Almighty.
 Lit: On the same day
 Whose fortress was situated on a highly elevated place
 Another name for the Battle of the Trench
 “… and in justice. No one can alter His words. He is Hearing and Knowing.”
 King of Persia. ‘The cities of Khosrau’ is also a term for Ctesiphon.
 The Byzantine emperor (The Western Roman empire had already ceased to exist)
 Then part of the Byzantine empire
 The Word in Arabic can mean both ‘making promises’ or ‘making threats’
 There was no real necessity
 Probably to make a fierce impression on his opponent
 The Arabic word is fur`ul
 A quote from a pre-Islamic story
 The median cubital vein
 The word for “make sweat” (`arraqa) is a play on his name Ibn `Ariqa
 Scouting the place
 Of his clothes and possessions
 And she would see his nakedness
 Not an important asset in battle
 According to other sources he had enjoyed much generosity and hospitality from the Banū Qurayẓa
 In the Medina area
 To succeed in this
 Leader of the Quraysh
 Taṣwîb al-Mujtahidîn
 The Quraysh had chased Muḥammad out from Mecca
 Let me die
 Taking the Muslims by surprise
 Demanding divine forgiveness
 Lit: ‘sprouted’, i.e. pubic hair. Ṭabarî reports in his History of Prophets and Kings that in case of doubt the Muslims checked in the boys’ underwear.
 In death
 A battle between the Khazraj and the Aws a few years before the Hijra
 Reportedly she died before Muḥammad
 Before this, all would go to “God and Muḥammad”
 Three fifth for the horsemen, one fifth for the foot soldiers, and one fifth for Muḥammad
 The month in which war is banned!!!
 The month of the annual pilgrimage
 Other sources call him ibn Ghanama
 This was a make-up prayer
 The tafsîr now goes over the meanings, linguistic explanations and implications of these verses, i.e. Sura 33: 9-27 one by one. I have limited myself to those passages that mention Jews.
 This contradicts a statement earlier on, where the Banū Qurayẓa Jews were included in “from above.
 It is hard to imagine how the Jews could talk to people barricaded behind the trench
 I.e. by God or by whatever deity you choose
 Arabic: Lā yastaqillu bihā. There are other versions of this text that have “lā yastaqîlu bihā” (he will not be able to get out of this), or “lā yastaqbilu bihā” (he will not be able to confront this).
 Alternative translation
 Ibn Hishām, in his Sîra, identifies him as Suḥaym, a black (Nubian) slave owned by the Banū Al-Ḥasḥās