“…the one whose face was like a Chinese mirror in which the maidens of the clan gazed at themselves—meaning Kaʿb ibn Asad?”
He answered, “He has been killed.”

He asked, “And what of the lord of city-dweller and Bedouin alike, Ḥuyayy ibn Akhtab?”
He replied, “He has been killed.”

He said, “And what of the man who was our vanguard when we charged and our rear guard when we fled—ʿAzzāl ibn Shamūʾal?” (1)
He said, “He has been killed.”

He asked, “And what of the two councils?”—meaning Banū Kaʿb ibn Qurayẓah and Banū ʿAmr ibn Qurayẓah.
He replied, “They are gone; they were killed.”

He then said, “I beg you, O Thābit—by the favor I once did you—let me join my people. By Allah, life holds no good after they are gone. I cannot endure, for Allah’s sake, even the span of drawing and emptying a single bucket with a watering camel until I meet my loved ones.” Thābit therefore brought him forward and his neck was struck.

When Abū Bakr al-Ṣiddīq later heard him quoted as saying, “until I meet my loved ones,” he remarked, “He will indeed meet them—by Allah—in the Fire of Hell, dwelling therein forever.”

Ibn Isḥāq said: The word is pronounced “fīlah,” with a fāʾ and a dotted yāʾ.

Ibn Hishām (2) read it with a qāf and a plain bāʾ.

Ibn Hishām also explained that a nāḍiḥ is the camel used to draw water for irrigating date palms.

Abū ʿUbaydah said: Its meaning is “the emptying of a bucket.”

Ibn Isḥāq (3) said: The Messenger of Allah ﷺ had ordered that every male of theirs who had grown pubic hair be killed. Shuʿbah ibn al-Ḥajjāj narrated to me from ʿAbd al-Malik ibn ʿUmayr, from ʿAṭiyyah al-Quraẓī, who said: “The Messenger of Allah ﷺ commanded that every male of Banū Qurayẓah who had grown pubic hair be put to death; I was a boy, and when they found that I had not yet grown hair they let me go.”

The compilers of the four Sunan (4) have reported this ḥadīth as well, through ʿAbd al-Malik ibn ʿUmayr from ʿAṭiyyah al-Quraẓī in similar wording.

Scholars who maintain that the growth of coarse hair around the private parts constitutes proof of puberty—indeed, puberty itself according to the sounder of the two opinions related from al-Shāfiʿī—cite this report as evidence.

Other jurists distinguish in the case of minors from the People of the Covenant, counting it as puberty for them but not for Muslim youths, lest a Muslim suffer harm by that criterion.

Ibn Isḥāq (5) also related, on the authority of Ayyūb ibn ʿAbd al-Raḥmān, that Salmā bint Qays, Umm al-Munḏir, sought from the Messenger of Allah ﷺ the release of Rifāʿah ibn Simwāl, who had reached puberty. He had sought her protection and was known to them beforehand, so he granted her request and set him free. She had said, “O Messenger of Allah, Rifāʿah claims that he will pray and will even eat camel meat.” He accepted her plea and released him.