Bukhari

Hadith Commentary:
After the Hijrah, the Prophet (sallallahu alayhi wa sallam) made peace treaties with various Jewish tribes and other surrounding polytheist Arab tribes.
However, the Jews continuously engaged in conspiracies against Islam.
Secretly, they kept violating the treaty, but especially during the Battle of the Trench (Ghazwah al-Khandaq), which was a most decisive battle, the Banu Qurayzah openly supported the Quraysh and violated the treaty.
Therefore, immediately after the Battle of the Trench, Allah Almighty commanded that it was necessary to purify Madinah from them.
Thus, this is what happened.
Surah al-Hashr in the Noble Qur’an was revealed regarding this incident.
In one narration, it is mentioned that Sa’d ibn Mu’adh (radi Allahu anhu) was lying down.
Coincidentally, a goat came and placed its hoof on his chest, which caused his wound to reopen.
This became the cause of his death.
Radi Allahu anhu wa ardah.

Hadith Commentary:
➊
Before besieging Banu Qurayzah, the Messenger of Allah (sallallahu alayhi wa sallam) dispatched Ali (radi Allahu anhu) and Zubair ibn al-Awwam (radi Allahu anhu) as an advance party, then he himself led the army against them. After a siege of twenty-five days, they surrendered themselves to the Messenger of Allah (sallallahu alayhi wa sallam), leaving the decision to him as he deemed appropriate. The Messenger of Allah (sallallahu alayhi wa sallam) had all their hands bound under the supervision of Muhammad ibn Maslamah (radi Allahu anhu), and separated the women and children from the men. Then, at the request of the tribe of Aws, he delegated the judgment concerning them to Sa’d ibn Mu’adh (radi Allahu anhu). The decision of Sa’d (radi Allahu anhu) was based on utmost justice and fairness; thus, they were brought to Madinah and imprisoned in the house of a woman from Banu Najjar. When the time for their execution arrived, trenches were dug in Madinah Tayyibah, which became filled with their blood. In this manner, the necks of these treacherous ones were struck, and their women and children were taken as captives. Among them, Rayhana bint Amr was chosen by the Prophet (sallallahu alayhi wa sallam) for himself, and the remaining captives were sold in the region of Najd, and weapons were purchased in exchange for them. Through this action, the complete eradication was effected of those serpents of treachery and betrayal who had become a torment for the Muslims and had expended all their energies for the destruction of the Muslims. With the destruction of Banu Qurayzah, a devil from Banu Nadir and a major criminal of the Battle of Ahzab, Huyayy ibn Akhtab, also met his fate. This man was the father of Safiyyah (radi Allahu anha).

➋
The Messenger of Allah (sallallahu alayhi wa sallam) had ordered that whoever had grown pubic hair should be killed. Since Atiyyah al-Qurazi had not yet grown hair, he was spared and thus, after embracing Islam, was honored with the companionship of the Prophet (sallallahu alayhi wa sallam). Similarly, Rifa’ah was granted to a woman from Banu Najjar, Salma bint Qays (radi Allahu anha), at her request. He too was honored with Islam. A few other individuals had accepted Islam before the surrender, so their lives, wealth, and children were also spared. The wealth of Banu Qurayzah was distributed by the Messenger of Allah (sallallahu alayhi wa sallam) among the fighters after taking out the khums (one-fifth). Whoever had a horse was given three shares, and whoever was on foot was given one share.

➌
This expedition took place in Dhu al-Qa’dah, and their siege lasted for twenty-five days. Allah, the Exalted, revealed verses in Surah al-Ahzab regarding this event and mentioned its important details. He commented on the discord among the various groups of the enemy and their lack of resolve.

Hadith Commentary:
During the days of the Battle of Khandaq, this tribe had spread great unrest within the city and had demonstrated treachery.
Therefore, it became necessary to attack them.

Hadith Commentary:
➊
Imam Bukhari rahimahullah holds a very expansive position regarding the rulings of the mosque. From the mentioned hadith, he seeks to establish that it is permissible to set up a tent in the mosque for the wounded, the sick, and other people in need.
For such necessities, the vacant space of the mosque is appropriate.
The established chapter title consists of two parts:
© A tent for the sick
© A tent for other needs.
It is narrated that the Messenger of Allah sallallahu alayhi wa sallam ordered a tent to be set up in the mosque for Sa’d ibn Mu’adh radi Allahu anhu. Also, there was another tent set up in the mosque in which a female Companion named Rufaydah, who belonged to the tribe of Banu Ghifar, resided with her relatives.
From this, both parts of the chapter title are established.
It should be noted that the tent of Sa’d ibn Mu’adh radi Allahu anhu was set up in the Prophet’s Mosque (Masjid Nabawi), because when Banu Qurayzah agreed to appoint Sa’d radi Allahu anhu as the arbitrator, the Messenger of Allah sallallahu alayhi wa sallam sent for him.
Accordingly, he arrived riding on a donkey.
When his mount approached the mosque, the Messenger of Allah sallallahu alayhi wa sallam said to the Ansar:
“Stand up to receive your leader.”
(Sahih al-Bukhari, al-Maghazi, Hadith: 4121)
From this narration, it is understood that after being wounded, Sa’d radi Allahu anhu was not staying in any neighborhood of Banu Qurayzah, but rather had to come from somewhere far on a mount.
All these indications point to the fact that the tent of Sa’d radi Allahu anhu was in the Prophet’s Mosque.

➋
When the blood from the wound of Sa’d ibn Mu’adh radi Allahu anhu would not stop, he supplicated to his Lord in these words:
“O Allah! You know that the most beloved thing to me is to strive in jihad against this people (the polytheists) who denied Your Messenger and expelled him from his homeland.
O Allah! I think that now You have ended the war between us and these polytheists. If any part of the war with Quraysh remains, then keep me alive so that I may strive against them for Your sake, and if the war has ended, then open the wound and decree my death because of it.”
(Sahih al-Bukhari, al-Maghazi, Hadith: 4121)
Allah, the Exalted, accepted the supplication of Sa’d radi Allahu anhu.
Thus, he remained alive until the time of judgment in the Battle of Banu Qurayzah. After that, the wound in his akhil (main artery) reopened, which had temporarily closed, and due to this wound, Sa’d radi Allahu anhu attained the honor of martyrdom.
Other related details will be mentioned in the Book of Maghazi and the Book of Virtues, insha’Allah ta’ala.

Hadith Commentary:
The Jews of Banu Qurayzah, during the Battle of the Trench (Khandaq), supported the polytheists of Mecca in violation of their treaty with the Muslims, and they were actively engaged in internal conspiracies. Therefore, it became necessary to cleanse Madinah of their plots as well. Accordingly, Allah did exactly that, and all of them were expelled from Madinah. The relevance between the chapter and the hadith is evident.

Hadith Commentary:
➊
Banu Qurayzah was a Jewish tribe of Madinah with whom there was an agreement for mutual defense in case of an attack on Madinah from any direction. However, at the time of the Battle of Ahzab, they broke their covenant and committed treachery at the critical moment.
Therefore, by Allah’s command, they were punished for what they had done.

➋
In this hadith, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) removed his weapons as soon as he arrived home and performed a ritual bath (ghusl).
From this, Imam Bukhari (rahimahullah) has established that after completing jihad, there is no reason to keep the dust and dirt remaining on the body; rather, cleanliness demands that it be removed through a ritual bath (ghusl).

Benefits and Issues:
➊
Taking into consideration the condition of the patient, visiting repeatedly for inquiry (of health) is part of Islam and good character, and not something blameworthy. This is especially the case when the patient is an important person.

➋
Due to a Shar‘i (Islamic legal) need, it is permissible to reside in the mosque (or in the rooms attached to it), or to allow someone to reside there.

711. Commentary:

➊ Besides visiting the sick (for consolation), another reason was also treatment, as is found in authentic ahadith that the Prophet (sallallahu alayhi wa sallam) continued to treat him. However, when a wound occurs in this vein, generally the blood does not stop, and death becomes certain.

➋ This hadith also demonstrates the virtue and high status of Sa’d ibn Mu’adh (radi Allahu anhu). Furthermore, visiting and caring for the sick is a Sunnah; it encourages and uplifts the patient.

202 Lexical Explanation:
«أُصِيبَ سَعْدٌ» and «سعد» refer to Sa’d bin Mu’adh radi Allahu anhu, who was the chief of the Aws tribe. During the Battle of Khandaq, an enemy arrow struck the vein (akhal, the main vein of the arm) in his arm, and blood began to flow. The bleeding would not stop, so he supplicated to Allah Ta’ala that He not give him death until he had witnessed the fate of Banu Qurayzah. The Muslim army had besieged them. The bleeding stopped. Then, when Banu Qurayzah appointed him as their arbitrator, agreeing to accept whatever decision he made, and when Banu Qurayzah descended from their fortresses according to his verdict and their able-bodied men were executed, the bleeding started again, until he passed away. His death occurred one month after being struck by the arrow in the Battle of Khandaq. The Battle of Ahzab took place in Shawwal, 5 AH. In this battle, the Quraysh, Ghatafan, and other tribes, through Jewish conspiracy, united against the Muslims and together besieged Madinah. When the Muslims learned of their plot, they dug a trench on the northern side of Madinah. The siege lasted for twenty-five (25) days. Then, the enemy returned, unsuccessful and disappointed.

«فَضَرَبَ عَلَيْهِ» A tent was set up for him.

«لِيَعُودَهُ» So that they could nurse him.

«عيادة» is derived from this. ‘Iyadah means to go and inquire about the condition of a patient and to visit him.

Benefits and Issues:
➊ From this, it is understood that in times of necessity, it is permissible to set up a tent or similar structure in the mosque for a patient’s stay.
➋ Sleeping in the mosque, nursing a sick or wounded person, and arranging for his treatment are also correct and permissible.

Hadith Narrator:
Hazrat Sa’d radi Allahu anhu—this is Sa’d bin Mu’adh radi Allahu anhu, who was the chief of the Aws tribe. He was among the senior Companions. He participated in the First and Second Pledge of Aqabah and accepted Islam, and due to his acceptance of Islam, Banu Abd al-Ashhal also accepted Islam. He was a leader and a noble person among his people; his people took pride in following him. In the Battle of Khandaq, an arrow struck his akhal vein, due to which, after the incident of Banu Qurayzah in Dhi Qa’dah, 5 AH, he passed away.