Abu Dawud

Hadith Commentary:
The Battle of Banu Qurayzah was, in reality, a psychological war.
Allah Ta'ala cast terror into their hearts.
Due to being besieged in the fortress for twenty-five days, they became convinced that they did not have the strength to confront the Muslims, and thus they surrendered themselves to the Messenger of Allah (sallallahu alayhi wa sallam).
The Ansar from the tribe of Aws said to the Messenger of Allah (sallallahu alayhi wa sallam):
O Messenger of Allah (sallallahu alayhi wa sallam)! You surely remember the treatment you accorded to the tribe of Banu Qaynuqa‘, and they were the allies of our brothers, the Khazraj, while Banu Qurayzah are our allies, so please show them favor.
The Messenger of Allah (sallallahu alayhi wa sallam) said:
“Are you not pleased that one of your own people should decide concerning them?” They replied:
Why not.
He said:
“This matter is referred to Sa‘d ibn Mu‘adh (radi Allahu anhu).”
The Ansar from the tribe of Aws said:
We are pleased with this.
Banu Qurayzah, too, due to their previous relations with them, expected that they would show them leniency.
The decision that Sa‘d ibn Mu‘adh (radi Allahu anhu) made is explicitly mentioned in the hadith.
Regarding his decision, the Messenger of Allah (sallallahu alayhi wa sallam) said:
“You have judged concerning them with the very judgment of Allah Ta‘ala from above the seven heavens.”
This decision of Sa‘d (radi Allahu anhu) was based on the utmost justice and fairness, because Banu Qurayzah had committed a dangerous act of treachery against the Muslims at the most critical moments of life and death.
In addition to this, they had prepared for the destruction of the Muslims one thousand five hundred swords, two thousand spears, three coats of mail, and five hundred shields, all of which the Muslims seized after the victory.
After this, they were brought to Madinah and executed, the details of which will be mentioned in the next hadith, in sha Allah.

Hadith Commentary:
From this, the virtue of Sa’d ibn Mu’adh radi Allahu anhu is established.
He belonged to the Ansar and was a man of great wisdom. The Jews of Banu Qurayzah accepted him as an arbitrator, but they did not provide assurance that they would abandon their warlike nature, adopt peacefulness, refrain from corruption and conspiracy, and desist from rebellion, nor that they would not betray the Muslims. After assessing these circumstances, Sa’d ibn Mu’adh radi Allahu anhu gave the very decision that was appropriate for the establishment of peace.
The Prophet sallallahu alayhi wa sallam also praised his decision.

Hadith Commentary:
➊
On the occasion of the Battle of Ahzab, Banu Qurayzah broke their covenant and sided with the tribes and confederates. For this reason, the Messenger of Allah (sallallahu alayhi wa sallam) besieged them for twenty-five days. Since they were allies of the Aws tribe, they thought that the chief of Aws, Hazrat Sa’d bin Mu’adh (radi Allahu anhu), would show them leniency, and thus they agreed to accept his judgment. However, Hazrat Sa’d’s (radi Allahu anhu) Islamic zeal refused such undue support, and he gave a sovereign verdict. The Messenger of Allah (sallallahu alayhi wa sallam) also endorsed this decision, and then it was implemented.

➋
In the hadith, the mosque referred to is not the Prophet’s Mosque (Masjid Nabawi), but rather a temporary mosque that was established there for the purpose of prayer during the days of the siege.

➌
From this hadith, it is also understood that it is permissible to stand up to welcome distinguished persons and elders, that is, to go forward and meet them. The standing that is prohibited is the one in which a person stands before someone with hands folded like slaves.

➍
This hadith mentions the virtue and excellence of Hazrat Sa’d bin Mu’adh (radi Allahu anhu), that he, with great wisdom, assessed the situation and gave a verdict that was appropriate for the establishment of peace, and then the Messenger of Allah (sallallahu alayhi wa sallam) also praised it.

Hadith Commentary:
Some have said that Sa’d (radi Allahu anhu) was somewhat ill, and in order to help him dismount from his mount, assistance from others was required. Therefore, the Prophet (sallallahu alayhi wa sallam) instructed the Companions (radi Allahu anhum) to stand and help him dismount. The relevance to the chapter heading is evident.

In one narration, it is stated: “You gave the command that Allah gave from above the seven heavens.” ()

Sa’d’s (radi Allahu anhu) decision was entirely appropriate given the prevailing circumstances, and without it, the establishment of peace would have been impossible.

He was well aware of the nature of the Jews of Banu Qurayzah, and his decision was in accordance with Jewish law.

Hadith Commentary:
➊
Imam Bukhari rahimahullah’s objective is to show that arbitration (third-party judgment) is permissible in emergency situations. This is because, according to the Khawarij, arbitration is disbelief (kufr), and on this basis, they declared the noble Companions radi Allahu anhum to be disbelievers. Imam Bukhari rahimahullah wishes to refute them, demonstrating that the very thing they used as a basis to reject arbitration is questionable. Such action is established from the Messenger of Allah sallallahu alayhi wa sallam himself. Since Sa’d radi Allahu anhu was familiar with the nature of the Jews of Qurayzah, his judgment was perfectly in accordance with the prevailing circumstances, and without it, the establishment of peace in the Islamic state would have been impossible.

➋
The Banu Qurayzah themselves chose Sa’d radi Allahu anhu for arbitration. Therefore, the Messenger of Allah sallallahu alayhi wa sallam accepted it. Otherwise, Allah’s decision above the seven heavens was also the same, as is mentioned in the narrations.

And Allah knows best.

Hadith Commentary: Imam Bukhari rahimahullah said: Some of my companions have narrated from Abu al-Walid as “ila hukmika” (to your judgment) instead of “ala hukmika” (upon your judgment). Abu Sa’id al-Khudri radi Allahu anhu also narrated it as “ila” instead of “ala.” The truth is that Sa’d ibn Mu’adh radi Allahu anhu was wounded, so the Messenger of Allah sallallahu alayhi wa sallam instructed the Companions to stand up and help him dismount from his mount. Standing up for the sake of veneration is prohibited. In another hadith it is stated: “Do not stand up as the non-Arabs stand up for their elders in veneration; I forbid you from this.”

Hadith Commentary:
(1)
Hazrat Sa’d bin Mu’adh radi Allahu anhu was the chief of the Aws tribe, and this tribe was an ally of Banu Qurayzah, while the other Ansar tribe, Khazraj, was an ally of Banu Nadir. Since Hazrat Sa’d radi Allahu anhu was an ally of Banu Qurayzah, they appointed Hazrat Sa’d radi Allahu anhu as the arbitrator.

(2)
In the Battle of Ahzab, Hazrat Sa’d radi Allahu anhu was wounded by an arrow, so he came riding on a donkey to give the verdict. In these circumstances, the Messenger of Allah sallallahu alayhi wa sallam said:
“You should stand up for your leader and help him dismount gently from his mount.”
Imam Bukhari rahimahullah, in this hadith, has discussed the legal status in Shariah of standing up out of respect for someone’s arrival.
According to our inclination, there are three types of standing (qiyam):

٭ Qiyamah:
A prominent person arrives and those who are sitting stand up in their places, and then, when he permits or sits down himself, the others sit. Performing this type of honor is a non-Arab custom, which the Messenger of Allah sallallahu alayhi wa sallam forbade. In the hadith it is stated:
“Whoever likes that people should stand up for him entirely, let him take his place in the Fire.”
(Jami’ al-Tirmidhi, Al-Isti’dhan, Hadith: 2755)

٭ Qiyam ‘alayh:
A prominent person is seated, and people stand before him with their hands folded out of respect, and the prominent person considers this standing as a sign of his greatness. Doing so is also impermissible and haram.
The Messenger of Allah sallallahu alayhi wa sallam said:
“The people of Persia and Rome stand before their kings with their hands folded while the kings are seated; do not do so.”
(Sahih Muslim, Al-Salat, Hadith: 928(413))

٭ Qiyam ilayh:
Advancing forward to welcome someone—this has been permitted by the Shariah. Thus, whenever Sayyidah Fatimah radi Allahu anha would come to the Messenger of Allah sallallahu alayhi wa sallam, he would advance forward to welcome her, and similarly, whenever the Messenger of Allah sallallahu alayhi wa sallam would go to her, she would also advance forward to welcome him.
(Sunan Abi Dawud, Al-Adab, Hadith: 5217)
What the Messenger of Allah sallallahu alayhi wa sallam said to the Ansar regarding Hazrat Sa’d radi Allahu anhu also meant to advance forward to welcome him and to help him dismount from his mount, as is explicitly mentioned in one narration.
(Musnad Ahmad: 141/6, 142)

(3)
In our schools, the practice of boys and girls standing up upon the arrival of teachers, and punishing those who do not comply, is the first type of standing (qiyam) which is not permissible in Shariah.
It is necessary to avoid this.

Hadith Commentary: Benefits and Issues: When Banu Qurayzah broke their covenant and sided with the polytheists, after the end of the Battle of Ahzab, the Prophet sallallahu alayhi wa sallam, upon the instruction of Jibril alayhis salam, laid siege to Banu Qurayzah. Allah, the Exalted, cast terror into their hearts and they lost their resolve, even though they had ample provisions of food and drink, springs and wells of water, and strong, secure fortresses. Meanwhile, the Muslims were enduring severe cold in the open field, suffering the hardships of hunger, and were utterly exhausted due to the continuous military engagements of the Battle of the Trench. Banu Qurayzah surrendered themselves to the Messenger of Allah sallallahu alayhi wa sallam, leaving the decision to him as he deemed appropriate.

The people of the Aws tribe said to the Messenger of Allah sallallahu alayhi wa sallam, “Do you remember how you dealt with Banu Qaynuqa‘? Banu Qaynuqa‘ were allies of our Khazraj brothers, and these people (Banu Qurayzah) are our allies.” The Prophet sallallahu alayhi wa sallam said, “Are you content that one of your own should decide regarding them?” They replied, “Why not?” The Prophet sallallahu alayhi wa sallam said, “Then this matter is entrusted to Sa‘d ibn Mu‘adh radi Allahu anhu.” The people of Aws said, “We are pleased with this.” After that, the Prophet sallallahu alayhi wa sallam sent for Sa‘d, because he had not come with the army due to his arm vein being cut during the Battle of the Trench. When he arrived riding a donkey, the Prophet sallallahu alayhi wa sallam ordered the Ansar to go out to receive him, so his tribesmen surrounded him from both sides and began to say, “Sa‘d, be kind and benevolent regarding your allies.” After this, Sa‘d radi Allahu anhu gave a just and fair judgment regarding them, about which the Messenger of Allah sallallahu alayhi wa sallam said, “You have judged concerning them with the judgment of the True King, Allah, the Exalted.”

The issue of standing up for someone entering an assembly is established from this hadith. It is permissible to go forward and receive people of virtue and excellence out of respect and honor. ‘Allamah Tayyibi interprets this as: Qūmū wa-mshū ilayhi talaqqiyan wa-ikrāman, “Stand up and go towards him to receive and honor him.” Therefore, it is not correct to deduce from this hadith that it is permissible to stand in one’s place for the purpose of respect and honor for the one arriving. The Prophet sallallahu alayhi wa sallam has explicitly commanded: Lā taqūmū kamā taqūmu al-‘ajām ‘alā mulūkihim, “Do not stand as the non-Arabs stand for their kings.” And when Mu‘awiyah radi Allahu anhu arrived and ‘Abdullah ibn Zubayr and Ibn Safwan radi Allahu anhuma stood up, he told them to sit and said, “I heard the Prophet sallallahu alayhi wa sallam say: Whoever is pleased that people stand up before him, let him take his place in the Fire.” (Fath al-Bari, vol. 11, Kitab al-Isti’dhan)

And the Companions would not stand when the Prophet sallallahu alayhi wa sallam entered, because he did not like this manner. (Tirmidhi)

For details, see: (Takmilah Fath al-Mulhim, vol. 3, pp. 126-127; Fath al-Bari, vol. 11, Isti’dhan al-Fath)