The Battle of the Trench

Following their expulsion from Madinah, several influential leaders of Banū Naḍīr settled at Khaybar. Although they had left the city, they had not abandoned their hostility towards the Muslims. Rather than confronting Madinah alone, they sought to unite the tribes of Arabia in a single coalition capable of destroying the Muslim community.

Among the most active in these efforts were Ḥuyayy ibn Akhṭab, Sallām ibn Abī al-Ḥuqayq, Kinānah ibn al-Rabīʿ and other prominent figures of Banū Naḍīr. They travelled extensively throughout Arabia, meeting tribal leaders and urging them to put aside their differences in order to launch a decisive campaign against Madinah.

Their first destination was Makkah, where they met the leaders of Quraysh. The desire for revenge remained strong among the people of Makkah despite the passing of nearly two years since the Battle of Uḥud. Although Quraysh had recovered some of its prestige at Uḥud, it had failed to destroy the Muslim community, and the unsuccessful Appointment at Badr had further demonstrated that the conflict remained unresolved.

The delegation from Banū Naḍīr assured Quraysh that they would secure the support of other powerful tribes and encouraged them to prepare for a campaign unlike any previously undertaken. Their proposal was simple: instead of isolated attacks by individual tribes, all should march together in overwhelming numbers, surround Madinah and eliminate the Muslims once and for all.

Quraysh accepted the proposal.

The delegation then travelled among the tribes of central Arabia, seeking additional allies. They successfully persuaded the powerful Ghatafān confederation to join the alliance. Other tribes, including Banū Murrah, Banū Ashjaʿ, Banū Sulaym and groups from the Aḥābish, also agreed to participate, each contributing men according to its strength and interests.

For many of these tribes, the motivation was not identical. Quraysh sought revenge for Badr and the continuing challenge posed by the Muslims. Some tribes hoped to weaken the growing influence of Madinah before it expanded further. Others expected material gain should the city fall. Despite these differing motives, they agreed upon a common objective: the destruction of the Muslim community.

The resulting alliance became the largest military coalition ever assembled against the Muslims during the lifetime of the Prophet Muhammad ﷺ. According to the early Sīrah sources, the confederate army eventually numbered approximately ten thousand men, a force vastly larger than anything Madinah had previously faced.

While preparations continued across Arabia, reports of the growing coalition reached Madinah. Through travellers, allied tribes and his intelligence network, the Prophet ﷺ learned that an unprecedented army was being assembled. It soon became clear that this would not be another raid or limited campaign. The confederates intended to besiege Madinah itself and bring an end to the Islamic state.

Faced with an enemy far superior in numbers and supported by several of the strongest tribes in Arabia, the Prophet ﷺ gathered his Companions to consider how the city could be defended. The solution proposed during this consultation would introduce a form of warfare previously unknown in Arabia and give its name to one of the most significant battles in the history of Islam: the Battle of the Trench.

As reports confirmed that the confederate army was advancing towards Madinah, the Prophet Muhammad ﷺ consulted his Companions regarding the defence of the city. Never before had the Muslims faced an army of such size. With a population too small to meet ten thousand warriors in open battle, a different strategy was required.

During the consultation, Salmān al-Fārisī رضي الله عنه proposed a method of defence unfamiliar to the Arabs. Having grown up in Persia before embracing Islam, he had seen deep defensive trenches used to protect cities from large invading armies. He suggested that a trench be dug across the exposed northern approaches to Madinah, where the terrain offered no natural protection.

The proposal was accepted.

Madinah itself already possessed considerable natural defences. To the east and west lay extensive volcanic lava fields (ḥarrāt), whose jagged black rocks made the movement of large armies and cavalry extremely difficult. To the south, the city was protected by densely cultivated palm groves and closely built houses. The northern side, however, remained open and provided the only practical route by which a large army could attack.

The Prophet ﷺ personally selected the line along which the trench would be excavated. Its purpose was not to encircle the entire city but to block the principal avenue of attack available to the confederates. Once completed, the trench would prevent cavalry from charging directly into Madinah and force the enemy to abandon the tactics upon which they relied.

Work began immediately.

The Prophet ﷺ did not merely supervise the project; he worked alongside his Companions. Carrying earth, breaking rocks and digging with his own hands, he shared in the labour and hardship of the task. His participation strengthened the morale of the Muslims and reflected the style of leadership that had characterised his mission from its earliest days.

The work was physically exhausting. The trench had to be completed before the arrival of the confederate army, leaving little time for rest. The Muslims worked continuously despite the cold weather and the scarcity of food. Many tied stones against their stomachs to ease the pain of hunger as they continued digging.

The Companions encouraged one another by reciting poetry as they worked, while the Prophet ﷺ joined them, responding to their verses and praying for Allah's help. The atmosphere combined determination with faith, as every man understood that the survival of Madinah depended upon completing the trench before the enemy arrived.

During the excavation, the workers encountered a massive rock that their tools were unable to break. The Companions informed the Prophet ﷺ, who descended into the trench and took up a pickaxe.

Striking the rock, he proclaimed, "Allāhu Akbar." A brilliant flash of light was seen as part of the rock broke away.

He struck it a second time, again declaring, "Allāhu Akbar." Another flash appeared, and a further section of the rock split apart.

With the third blow, the remaining rock shattered completely.

The Prophet ﷺ informed the Companions that during these flashes Allah had shown him the future victories that would be granted to Islam. He spoke of the conquest of the lands of Persia, Byzantium and Yemen, assuring the believers that although they were then struggling to defend Madinah under conditions of hardship and hunger, Allah's promise would ultimately be fulfilled.

These words strengthened the resolve of the Muslims. At a time when they faced overwhelming odds, the Prophet ﷺ directed their attention beyond their immediate difficulties to the future of Islam.

After days of continuous labour, the trench was completed. Stretching across the vulnerable northern approach to Madinah, it presented an obstacle unlike anything the Arabs had previously encountered in warfare. The Muslims now took up defensive positions behind it, awaiting the arrival of the confederate army, whose commanders remained unaware that an entirely new form of defence awaited them.

The stage was now set for one of the longest and most decisive sieges in the life of the Prophet Muhammad ﷺ.

Before long, the coalition assembled against Madinah reached the outskirts of the city. Never before had the Muslims faced such a formidable force. According to the early Sīrah sources, the confederate army numbered approximately ten thousand men drawn from Quraysh, Ghatafān and several other allied tribes. For the first time since the Hijrah, the Muslim community faced the real possibility of complete destruction.

The Prophet Muhammad ﷺ had assembled approximately three thousand Muslims to defend Madinah. Rather than marching out to meet the enemy on the open plain, the Muslims occupied their prepared positions behind the trench, with Mount Salʿ at their rear. This provided additional protection and reduced the risk of being surrounded.

As the confederate army advanced towards the northern approaches of Madinah, its commanders expected the Muslims to meet them in the customary manner of Arabian warfare. Instead, they were confronted by the deep trench stretching across the route of advance.

The unexpected obstacle brought the entire army to a halt.

The Arabs were accustomed to battles fought by direct assault, cavalry charges and hand-to-hand combat. Defensive trenches were unknown in Arabian warfare. The cavalry could not leap across the wide excavation, nor could the infantry advance without exposing themselves to the Muslim archers positioned behind it.

The commanders of Quraysh rode along the length of the trench searching for a place where it might be crossed. Again and again they found their advance blocked. What they had expected to be a swift assault became a prolonged siege.

Unable to storm the city immediately, the confederates established camps around the northern outskirts of Madinah. Quraysh occupied one sector, while Ghatafān and the other tribes established their own positions nearby. Their intention was to remain until an opportunity arose to force their way into the city or until the Muslims were weakened by exhaustion and lack of supplies.

Within Madinah, the situation became increasingly difficult. The Muslims understood that they were facing an enemy more than three times their number. Food was scarce, the weather was cold, and many families had already endured years of conflict. Women, children and those unable to fight remained within the fortified parts of the city while the defenders maintained constant watch along the trench.

The siege continued day and night.

The confederates repeatedly rode along the trench looking for weak points. On several occasions they attempted to fill sections of it or search for narrower crossings, but the Muslims remained vigilant. Archers and guards were stationed along the defensive line, preventing the enemy from approaching without coming under fire.

As the days passed, the strain upon both sides increased. The confederates had expected a decisive battle but instead found themselves unable to engage effectively. The Muslims, meanwhile, endured constant tension, uncertain how long the siege would continue or what new dangers might emerge.

Although the trench prevented a direct assault, the threat to Madinah was far from over. The confederates soon realised that if they could not break through from the outside, they might succeed by creating division within the city itself. Their attention therefore turned towards one of the remaining tribes bound by the Constitution of Madinah—Banū Qurayẓah. The events that followed would place the Muslims in one of the most perilous situations they had yet faced.

As the siege continued, the confederate leaders realised that the trench had made a direct assault upon Madinah extremely difficult. Days passed with little progress, while supplies gradually diminished and frustration spread throughout the coalition. It became increasingly apparent that unless another strategy could be found, the siege might end without achieving its objective.

Among those accompanying the confederate army was Ḥuyayy ibn Akhṭab, one of the principal leaders of Banū Naḍīr who had been expelled from Madinah the previous year. Having played a leading role in forming the coalition against the Muslims, he now sought another means of bringing about the city's downfall.

Leaving the confederate camp, Ḥuyayy travelled to the fortified settlement of Banū Qurayẓah, the remaining major Jewish tribe still residing in Madinah. Their leader, Kaʿb ibn Asad, had remained faithful to the Constitution of Madinah and, until that time, had not joined the confederates or violated his agreement with the Prophet Muhammad ﷺ.

When Ḥuyayy arrived, Kaʿb initially refused to admit him. According to the early Sīrah accounts, he recognised that any involvement with the confederates could have serious consequences and wished to honour the existing treaty. Ḥuyayy persisted until Kaʿb finally agreed to meet him.

During their discussion, Ḥuyayy urged Kaʿb to abandon his neutrality and join the confederate alliance. He assured him that the combined strength of Quraysh, Ghatafān and the other tribes would inevitably overwhelm the Muslims and that the opportunity to eliminate Muhammad ﷺ would never be greater.

Kaʿb remained hesitant. He reminded Ḥuyayy that he had never experienced dishonesty or treachery from the Prophet ﷺ and feared the consequences should the confederate army fail. Ḥuyayy, however, repeatedly assured him that the coalition would not withdraw until the Muslims had been destroyed. He even pledged that if the campaign failed, he would remain with Banū Qurayẓah and share whatever fate befell them.

After prolonged discussion, Kaʿb eventually agreed to break the treaty with the Muslims.

News of this development soon reached the Prophet ﷺ. The report was deeply concerning. Until then, the Muslims had faced a threat only from outside Madinah. If Banū Qurayẓah had indeed abandoned their covenant, the city now faced the possibility of attack from both the outside and the inside.

The Prophet ﷺ did not immediately act upon the reports. Instead, he sent a delegation consisting of Saʿd ibn Muʿādh رضي الله عنه, Saʿd ibn ʿUbādah رضي الله عنه, ʿAbdullāh ibn Rawāḥah رضي الله عنه and Khawwāt ibn Jubayr رضي الله عنه to verify the situation. They were instructed to speak with Banū Qurayẓah and determine whether the reports were accurate, but if they proved true, to return discreetly without alarming the Muslim community.

When the delegation met Kaʿb ibn Asad and the leaders of Banū Qurayẓah, they found that relations had changed dramatically. According to the early reports, the delegation was met with hostility, and Banū Qurayẓah openly denied the authority of the treaty, speaking harshly about the Prophet ﷺ and refusing to honour their previous commitments.

The delegation returned to the Prophet ﷺ and confirmed that the reports were true.

The confirmation transformed an already difficult siege into the gravest crisis the Muslims had yet experienced.

The Muslims were now confronted by an enemy of approximately ten thousand men outside the city while facing the possibility of attack from within by a tribe whose fortresses lay close to the southern approaches of Madinah. The danger extended beyond the battlefield. Women, children and the elderly sheltered within the city could become vulnerable if Banū Qurayẓah launched an assault from the rear while the Muslim army remained deployed along the trench.

The Qur'an describes the severity of the situation in vivid terms, portraying the fear and uncertainty experienced by the believers as they found themselves surrounded on every side. The siege had now entered its most dangerous phase, and the survival of the Muslim community appeared more uncertain than at any previous time since the Hijrah.

With the confederate army entrenched outside Madinah and Banū Qurayẓah having abandoned their covenant, the Muslims found themselves in the most perilous position they had faced since the Hijrah. Never before had danger threatened them simultaneously from both outside and within the city. The confederates remained camped beyond the trench, while the possibility of an attack from Banū Qurayẓah created constant anxiety among the defenders.

The Prophet Muhammad ﷺ immediately took measures to protect the most vulnerable members of the community. Women, children and the elderly were gathered into fortified houses and strongholds within Madinah, where they could be defended should Banū Qurayẓah attempt an attack from the south. Guards were posted wherever possible, despite the limited number of men available.

The Muslim army remained stationed along the trench, maintaining constant vigilance day and night. Every section of the defensive line required continuous observation to prevent enemy cavalry from finding a crossing. The prolonged watch, combined with cold weather, hunger and the uncertainty of the siege, placed an enormous physical and emotional strain upon the believers.

Food became increasingly scarce. The siege prevented normal agricultural work and disrupted supplies entering the city. Many of the Companions endured severe hunger, recalling the hardship they had experienced while digging the trench only days earlier. Despite their exhaustion, they remained at their posts, prepared to respond immediately to any attempted breakthrough.

The Qur'an vividly describes the intensity of the trial experienced by the believers:

"When they came upon you from above you and from below you, and when eyes grew wild and hearts reached the throats, and you began to think various thoughts about Allah. There the believers were tested and shaken with a severe shaking."

Qur'an 33:10–11

The siege became not only a military confrontation but also a profound test of faith. Every day that passed increased the uncertainty. The Muslims could not know how long the confederates would remain, whether Banū Qurayẓah would attack from within, or whether reinforcements might arrive to strengthen the coalition surrounding Madinah.

While the believers remained steadfast, the crisis exposed the attitudes of the hypocrites (munāfiqūn). As conditions worsened, they openly questioned the wisdom of continuing the struggle. Some claimed that the promises of victory made to the believers had proved illusory, while others sought permission to leave the defensive positions, claiming that their homes were unprotected.

The Qur'an records their response:

"And when the hypocrites and those in whose hearts was disease said, 'Allah and His Messenger promised us nothing but delusion.'"

Qur'an 33:12

It also records the excuse offered by some who wished to abandon their duty:

"'Indeed, our houses are exposed,' while they were not exposed. They intended nothing but to flee."

Qur'an 33:13

In contrast, the sincere believers viewed the overwhelming coalition from a very different perspective. Rather than weakening their faith, the sight of the confederate army reminded them of Allah's promise that they would be tested before victory was granted.

The Qur'an describes their response:

"And when the believers saw the confederates, they said, 'This is what Allah and His Messenger promised us. Allah and His Messenger have spoken the truth.' And it only increased them in faith and submission."

Qur'an 33:22

The intensity of the siege also affected the daily religious life of the Muslim army. The constant threat of attack required the defenders to remain continuously at their positions. According to authentic narrations, the pressure of the fighting prevented the Muslims from performing some of the prescribed prayers at their usual times. Only after the immediate danger had lessened were these prayers performed, demonstrating the exceptional circumstances under which the believers were defending Madinah.

Despite the immense pressure, the Prophet ﷺ remained among his Companions, encouraging them, sharing in their hardship and reminding them to place their trust in Allah. His composure and leadership prevented despair from taking hold, even as the Muslims faced what appeared to be overwhelming odds.

As the siege continued without a decisive breakthrough, frustration began to spread through the confederate camp. Their numerical superiority had brought them no closer to entering Madinah, while time increasingly favoured the defenders behind the trench. It was during this tense stalemate that one of the most famous individual combats in Islamic history took place, when a celebrated warrior of Quraysh succeeded in crossing the trench and challenged the Muslims to single combat.

As the siege dragged on, the confederates grew increasingly frustrated. Their overwhelming numerical superiority had failed to produce the decisive victory they had anticipated. The trench continued to prevent a general assault, while repeated attempts to discover a suitable crossing met with failure.

Eventually, a small group of experienced Quraysh horsemen identified a narrow section of the trench where the ground made crossing possible. Taking advantage of the opportunity, they urged their horses forward and successfully crossed to the Muslim side.

Among them was ʿAmr ibn ʿAbd Wudd al-ʿĀmirī, one of the most renowned warriors in Arabia. His reputation for courage and skill in combat was well known, and many regarded him as the equal of a large number of ordinary fighters. He had participated in earlier battles against the Muslims and now saw an opportunity to break the deadlock that had stalled the confederate army.

Having crossed the trench, ʿAmr rode forward into the open ground between the two armies and loudly challenged the Muslims to single combat. Confident in his reputation and expecting no one to face him, he repeatedly called for an opponent.

The Prophet Muhammad ﷺ asked who would answer the challenge.

ʿAlī ibn Abī Ṭālib رضي الله عنه immediately volunteered.

The Prophet ﷺ instructed him to remain seated, hoping that someone older might step forward. However, when ʿAmr repeated his challenge and no one else responded, ʿAlī again requested permission to face him.

The Prophet ﷺ granted his request, gave him his sword, wrapped his own turban around ʿAlī's head and supplicated to Allah on his behalf before he advanced towards the Quraysh champion.

As the two men approached one another, ʿAmr recognised ʿAlī and is reported to have remarked that he did not wish to kill someone so young, knowing his father's friendship with Abū Ṭālib. ʿAlī replied that while ʿAmr might not wish to kill him, he himself had no hesitation in fighting for the cause of Allah.

After exchanging words, the duel began.

The two warriors engaged in fierce combat as both armies watched in silence. Dust rose around them until those observing could no longer clearly see what was taking place.

Moments later, the Muslims heard ʿAlī proclaim, "Allāhu Akbar."

As the dust settled, it became clear that ʿAmr ibn ʿAbd Wudd had been killed.

The death of one of Quraysh's most celebrated champions dealt a severe blow to the morale of the confederates. The remaining horsemen who had crossed the trench, including ʿIkrimah ibn Abī Jahl and others, immediately turned their horses and retreated across the crossing to rejoin the main army. Their attempt to penetrate the Muslim defences had failed.

Although the duel did not end the siege, it proved to be an important psychological turning point. The confederates had hoped that breaching the trench at even one point would open the way for a wider assault. Instead, their foremost warrior had been killed, and the opportunity was lost.

The stalemate continued.

Day after day, the confederate army remained encamped outside Madinah. Supplies became increasingly difficult to maintain, while frustration spread among the coalition. Different tribes had joined the campaign for different reasons, and as the siege produced no decisive result, disagreements gradually began to emerge.

At this critical stage, Allah provided the Muslims with assistance through an unexpected source.

Nuʿaym ibn Masʿūd al-Ashjaʿī رضي الله عنه, a respected leader from the Ghatafān confederation, secretly travelled to Madinah and embraced Islam. He informed the Prophet ﷺ that his conversion was known only to Allah and His Messenger and asked how he might serve the Muslim community.

The Prophet ﷺ replied:

"You are only one man among us, so go and do what you can. Indeed, war is strategy."

Acting with wisdom and discretion, Nuʿaym visited Banū Qurayẓah, with whom he had longstanding relations. He warned them that if Quraysh and Ghatafān failed in their campaign, they would simply return to their own lands, leaving Banū Qurayẓah alone to face the Muslims. He advised them not to join the fighting unless the confederates first provided hostages as a guarantee of their commitment.

Nuʿaym then went to Quraysh and Ghatafān. He informed them that Banū Qurayẓah regretted breaking their treaty with Muhammad ﷺ and might seek reconciliation by handing over prominent leaders of the confederates as a gesture of goodwill. He therefore warned them not to surrender any hostages under any circumstances.

Neither side knew that Nuʿaym had embraced Islam.

When Quraysh later requested Banū Qurayẓah to launch a coordinated attack, Banū Qurayẓah insisted upon receiving hostages first. Quraysh immediately suspected betrayal and refused. Banū Qurayẓah, in turn, interpreted the refusal as confirmation that the confederates intended to abandon them if the campaign failed.

The trust upon which the coalition had been built began to crumble. Suspicion replaced cooperation, and the unity of the confederate army steadily weakened.

As distrust spread among the confederate forces, the coalition that had once appeared unstoppable began to weaken from within. The alliance between Quraysh, Ghatafān and the other tribes had been founded upon a common objective rather than lasting unity. Once suspicion replaced confidence, cooperation rapidly deteriorated.

The siege had now continued for several weeks. The confederate army had failed to cross the trench, Banū Qurayẓah refused to act without guarantees that Quraysh would not abandon them, and the provisions carried by the besieging army were steadily diminishing. Men and animals alike were becoming exhausted.

As night fell during the final days of the siege, the situation changed dramatically.

Allah sent a powerful, bitterly cold wind upon the confederate camp. The gale swept across the plain with such force that tents were torn from their pegs, cooking pots were overturned, fires were extinguished and equipment was scattered across the camp. The animals became difficult to control, and the soldiers found themselves unable to maintain their positions or even prepare food.

The Qur'an describes Allah's intervention:

"O you who believe! Remember the favour of Allah upon you when armies came against you, and We sent against them a wind and armies that you did not see. And Allah is Ever-Seeing of what you do."

Qur'an 33:9

While the confederates struggled against the violent storm, the Muslims remained behind the protection of the trench. Although they too experienced the harsh weather, their position within Madinah was far more secure than that of the besieging army exposed upon the open plain.

During the night, the Prophet Muhammad ﷺ wished to learn what was taking place within the enemy camp. He asked whether anyone would volunteer to gather information, but the cold, darkness and danger caused the Companions to hesitate.

The Prophet ﷺ then called upon Ḥudhayfah ibn al-Yamān رضي الله عنه by name and instructed him to enter the confederate camp without provoking a confrontation, observing only what was happening before returning.

Moving quietly through the darkness, Ḥudhayfah entered the enemy camp unnoticed. He later related that the wind was so fierce it left nothing standing. Fires had been extinguished, tents were collapsing and confusion had spread throughout the camp.

As Ḥudhayfah watched, Abū Sufyān rose to address the confederate army. Before speaking, he instructed each man to identify the person beside him, fearing that spies might be present among them. Realising the danger, Ḥudhayfah quickly asked the man next to him his identity before being questioned himself, avoiding suspicion.

Abū Sufyān then addressed the assembled leaders. He informed them that the situation had become untenable. Their allies could no longer be trusted, the weather had destroyed their camp, their animals were suffering and there was no prospect of breaking through the Muslim defences. He therefore ordered the army to abandon the siege and return to Makkah.

Having witnessed the decision with his own eyes, Ḥudhayfah returned safely to the Prophet ﷺ and informed him that the confederates were withdrawing.

By morning, the plain before Madinah was deserted.

The largest army ever assembled against the Muslims during the lifetime of the Prophet ﷺ had dispersed without achieving its objective. Despite weeks of siege, overwhelming numerical superiority and support from numerous tribes, the confederates had failed to enter Madinah or destroy the Muslim community.

The Qur'an summarises the outcome:

"And Allah repelled those who disbelieved in their rage, having gained no advantage. Allah was sufficient for the believers in the fighting. And Allah is Ever Strong, Ever Mighty."

Qur'an 33:25

The Battle of the Trench marked a decisive turning point in the history of early Islam. Until this point, Quraysh had repeatedly taken the initiative, marching against Madinah at Badr, Uḥud and now with the Confederates. After the failure of the siege, they never again assembled an army capable of threatening the Muslim community on such a scale.

The Prophet ﷺ recognised that the balance of power had fundamentally changed. Speaking after the withdrawal of the confederates, he declared:

"Now we shall go to them, and they will not come to us; rather, we shall march against them."

Ṣaḥīḥ al-Bukhārī (Hadith 4109)

The words proved prophetic. From this point onward, the strategic initiative increasingly passed to the Muslims. The confederates had failed in their final and greatest attempt to eliminate Islam, and the Islamic state emerged from the siege stronger than before.

The Muslims had little time to rest.

Soon after the Prophet ﷺ returned to Madinah and the Companions began laying aside their weapons, the Angel Jibrīl (Gabriel) (Jibrīl) عليه السلام came to the Prophet ﷺ with a new command. The crisis with Banū Qurayẓah, whose actions during the siege had placed Madinah in grave danger, was now to be addressed immediately.

This marks the conclusion of the Battle of the Trench (Al-Khandaq / Al-Aḥzāb).

The March to Banū Qurayẓah

No sooner had the Prophet Muhammad ﷺ returned to Madinah than the believers began laying aside their weapons after the exhausting weeks of the siege. The Battle of the Trench had ended without a decisive engagement, and many of the Companions believed that at last they would be able to rest after enduring hunger, cold and constant vigilance.

The Surrender of Banū Qurayẓah

As the siege continued, the situation within the fortresses of Banū Qurayẓah steadily deteriorated. With no prospect of relief from Quraysh or Ghatafān, and their supplies becoming increasingly limited, the leaders of the tribe recognised that their options were rapidly disappearing.

The coalition upon which they had relied had collapsed. The confederate army had withdrawn from Madinah, leaving Banū Qurayẓah isolated. The assurances previously given by Ḥuyayy ibn Akhṭab—that the confederates would not abandon them until the Muslims had been defeated—had proved false.

According to the early Sīrah sources, Kaʿb ibn Asad, the chief of Banū Qurayẓah, gathered the people of the fortress to discuss their situation. Several possible courses of action were considered, but none gained general acceptance. As the siege continued, the tribe became increasingly divided over how to respond.

Realising that continued resistance offered little hope of success, Banū Qurayẓah eventually sought negotiations with the Prophet Muhammad ﷺ.

Some members of the tribe hoped to obtain terms similar to those previously granted to Banū Naḍīr, allowing them to leave Madinah peacefully with their families and possessions. The circumstances, however, differed significantly. Whereas Banū Naḍīr had departed before any military confrontation, Banū Qurayẓah were accused of abandoning their covenant during the gravest military crisis the Muslim community had yet faced, at a time when Madinah was surrounded by a coalition determined to destroy it.

After further discussions, Banū Qurayẓah agreed to surrender.

Rather than requesting that the Prophet ﷺ pronounce judgement himself, they asked that their fate be decided by Saʿd ibn Muʿādh رضي الله عنه, the chief of the Aws tribe.

This request was not unexpected. Before the coming of Islam, Banū Qurayẓah had long been allied with the Aws, and Saʿd had maintained relations with them during the pre-Islamic period. They apparently believed that, because of these former ties, he might deliver a more favourable judgement than anyone else.

The Prophet ﷺ accepted their request.

At the time, however, Saʿd was still recovering from the severe wound he had suffered during the Battle of the Trench. An arrow had struck a major vein in his arm during the siege, and he had been receiving treatment in Madinah. His injury remained serious, and he had been unable to participate fully in the operations against Banū Qurayẓah.

Messengers were therefore sent to bring Saʿd to the camp.

As he approached, the members of the Aws hoped that he would remember the longstanding alliance between their tribe and Banū Qurayẓah. Some quietly appealed to him to show leniency towards those who had once been their allies.

Saʿd listened but gave no indication of how he intended to rule.

Upon arriving before the Prophet ﷺ, the Muslims and Banū Qurayẓah alike agreed that they would accept whatever judgement Saʿd pronounced.

The decision would now rest with a man whose loyalty to Islam was unquestioned, yet who had also been closely connected with Banū Qurayẓah before the Hijrah. His judgement would bring the siege to its conclusion and become one of the most discussed decisions in the entire Sīrah.

The Judgement of Saʿd ibn Muʿādh

Saʿd ibn Muʿādh رضي الله عنه was brought to the camp where the Muslims and Banū Qurayẓah had assembled. Because of the severity of his wound, he was transported on a riding animal rather than walking. As he approached, members of the Aws continued to hope that he would show favour to Banū Qurayẓah because of the alliance that had existed between them before Islam.

As Saʿd drew near, the Prophet Muhammad ﷺ instructed those present to honour him. The Companions rose and assisted him as he arrived to deliver the judgement that both parties had agreed to accept.

Before pronouncing any decision, Saʿd sought confirmation that his ruling would be binding upon everyone present. He asked those assembled whether they accepted his judgement without reservation. They agreed.

Saʿd then turned towards the Prophet ﷺ with respect and asked whether his judgement would also be accepted. The Prophet ﷺ confirmed that it would.

Only after receiving this assurance did Saʿd deliver his ruling.

He judged that those who had actively participated in the hostilities should receive the prescribed punishment for treason during wartime, that the women and children should be taken into custody, and that the property connected with the defeated tribe should be dealt with according to the established rules governing the outcome of a siege.

After hearing the judgement, the Prophet ﷺ declared:

"You have judged according to the judgement of Allah."

Ṣaḥīḥ al-Bukhārī (Hadith 3043)

According to another authentic narration, the Prophet ﷺ said that Saʿd had judged according to the judgement of Allah from above the seven heavens.

With the judgement delivered, the siege formally came to an end.

The ruling was not pronounced by the Prophet ﷺ himself but by the individual whom Banū Qurayẓah had requested to act as arbitrator. This reflected a recognised practice in Arabia whereby disputes between tribes were often resolved through the judgement of a mutually accepted arbitrator whose decision both sides agreed beforehand to honour.

Following the judgement, arrangements were made to carry it out. Those who were not subject to the ruling were separated from those whose cases required examination. The process was conducted under the authority of the Islamic state in Madinah and marked the conclusion of the final internal military threat that had emerged during the Battle of the Trench.

The affair of Banū Qurayẓah brought to an end a series of conflicts involving the principal tribes of Madinah that had begun after the Hijrah. With the confederate siege broken and the internal crisis resolved, the security of Madinah was significantly strengthened, allowing the Muslim community to turn its attention once again to the wider Arabian Peninsula.

The Implementation of the Judgement

Following the judgement of Saʿd ibn Muʿādh رضي الله عنه, preparations were made to implement the decision that both parties had previously agreed to accept. The fortresses of Banū Qurayẓah were placed under Muslim control, and the inhabitants were brought from their strongholds in an orderly manner.

The women and children were separated from the men, and the property remaining within the settlements was secured. As with previous military campaigns, the administration of the property was conducted under the authority of the Islamic state in accordance with the regulations governing such matters.

The men whose cases fell within the judgement were dealt with individually. According to the early historical sources, those who had reached maturity and were subject to the ruling were distinguished from those who had not. Those who had not yet reached maturity were not included among those upon whom the judgement was carried out.

Among those present was Ḥuyayy ibn Akhṭab, the former leader of Banū Naḍīr. Although he was not a member of Banū Qurayẓah, he had entered their fortress during the siege after persuading Kaʿb ibn Asad to abandon the covenant with the Muslims. Having promised that he would remain with them if the confederate campaign failed, he chose not to leave when the siege ended.

When brought before the Prophet Muhammad ﷺ, Ḥuyayy acknowledged the outcome of the conflict without attempting to deny his role in organising the coalition against Madinah. His long campaign to unite Quraysh, Ghatafān and other tribes against the Muslims had culminated in the Battle of the Trench, and he now shared the fate of those with whom he had chosen to remain.

Kaʿb ibn Asad, the leader of Banū Qurayẓah, was likewise brought forward. As the chief of the tribe during the siege, he had accepted the proposals presented by Ḥuyayy ibn Akhṭab and had agreed to abandon the treaty that had previously governed relations between Banū Qurayẓah and the Muslim community. His surrender, together with that of the tribe, brought to a close the final major internal conflict within Madinah.

The conclusion of the affair significantly altered the political landscape of the city. With Banū Qaynuqāʿ having departed earlier, Banū Naḍīr settled at Khaybar, and Banū Qurayẓah now removed from Madinah, the series of treaty disputes involving the three principal Jewish tribes of the city had come to an end. Madinah was no longer confronted by the possibility of a hostile force operating from within its own boundaries during times of external attack.

The resolution of the affair also followed immediately after the failure of the Confederates' siege. Together, these events marked a decisive turning point in the history of the Islamic state. The coalition assembled to destroy the Muslims had been defeated, internal threats had been neutralised, and for the first time since the Hijrah, Madinah entered a period of significantly greater security under the leadership of the Prophet Muhammad ﷺ.

Legacy and Immediate Aftermath

The affair of Banū Qurayẓah brought to a close one of the most difficult periods in the history of the early Muslim community. From the Battle of Uḥud through the tragedies of al-Rajīʿ and Biʾr Maʿūnah, the expulsion of Banū Naḍīr and finally the siege of Madinah during the Battle of the Trench, the Muslims had faced continuous external and internal threats. With the conclusion of the affair of Banū Qurayẓah, those immediate dangers came to an end.

The political situation in Madinah changed significantly. The city was no longer threatened by the possibility of an internal alliance joining an invading army during a time of war. The failure of the Confederates and the resolution of the Banū Qurayẓah affair demonstrated that the attempt to destroy the Muslim community through a united tribal coalition had failed.

For Quraysh, the outcome marked the end of their greatest military effort against Madinah. Although hostilities between Makkah and the Muslims would continue, Quraysh would never again assemble a coalition on the scale of the Confederates. From this point onward, the strategic initiative increasingly shifted to the Muslims, who would undertake a series of expeditions and diplomatic missions that gradually expanded the influence of the Islamic state throughout Arabia.

The affair also fulfilled the pledge made by Ḥuyayy ibn Akhṭab during the siege of Madinah. Having persuaded Banū Qurayẓah to abandon their covenant, he had promised Kaʿb ibn Asad that if the confederate campaign failed, he would remain with them and share their fate. He honoured that promise, remaining in the fortress until the end of the siege.

Not long after these events, Saʿd ibn Muʿādh رضي الله عنه succumbed to the wound he had received during the Battle of the Trench. The injury, caused by an arrow during the siege, had initially been treated, allowing him to deliver the judgement requested by Banū Qurayẓah. However, after the affair had concluded, the wound reopened, and he passed away from its effects.

His death deeply affected the Prophet Muhammad ﷺ and the Muslim community. Saʿd had been among the foremost leaders of the Anṣār and had played a decisive role in supporting Islam from the time of the Second Pledge of al-ʿAqabah. His leadership during the Hijrah, Badr, Uḥud and the Battle of the Trench made him one of the most influential figures in the early Islamic state.

The Prophet ﷺ spoke of Saʿd's passing in terms that reflected his distinguished status among the believers.

"The Throne of the Most Merciful shook at the death of Saʿd ibn Muʿādh."

Ṣaḥīḥ al-Bukhārī (Hadith 3803); Ṣaḥīḥ Muslim (Hadith 2466)

With the internal security of Madinah now firmly established, the Prophet ﷺ was able to devote greater attention to relations with the tribes beyond the city. The years that followed witnessed an increasing number of expeditions, treaties and invitations to Islam, reflecting the growing stability and influence of the Muslim community throughout the Arabian Peninsula. The next major development would be the expedition against Banū al-Muṣṭaliq, which introduced another important chapter in the Sīrah and gave rise to events that would have lasting consequences for the Muslim community.