After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul Masih V^(aba) stated:

The accounts of the battle that took place against the Banu Nadir were being mentioned. There are more details which have been written by Hazrat Mirza Bashir Ahmad^(ra) in The Life and Character of the Seal of Prophets^(sa) as follows:

“The Holy Prophet^(sa) had no other choice but to step into the field of battle. As such, in his own absence, the Holy Prophet^(sa) appointed Ibn Maktum^(ra) as the imam-us-salat for the settlement of Medina. With a group of Companions, the Holy Prophet^(sa) set out from Medina himself and besieged the village of the Banu Nadir.

According to the custom of warfare at the time, the Banu Nadir took to their fortresses. It was perhaps on this occasion that ‘Abdullah bin Ubayy bin Sulul and the other hypocrites of Medina sent word to the chieftains of the Banu Nadir, saying, ‘Do not fear the Muslims at all, for we shall support you and shall fight on your behalf.’ However, to the surprise of the Banu Nadir, when war practically commenced, these hypocrites could not muster the courage to openly enter the field of battle in opposition to the Holy Prophet^(sa); nor could the Banu Quraizah dare to step onto the battlefield against the Muslims and openly aid the Banu Nadir either, although they were with them at heart, and would aid them in secret as well; and the Muslims had even become aware of this.

In any case, the Banu Nadir did not openly take to the field in opposition to the Muslims and retired to their fortresses instead. However, according to the circumstances of that era, their fortresses were very strong and for this reason, they were confident that the Muslims would be able to do them no harm whatsoever, and would themselves become frustrated and lift the siege. There is no doubt that according to the circumstances of that era, to conquer such fortresses was a very difficult and strenuous task, and demanded a very long siege.” (The Life and Character of the Seal of Prophets^(sa), Vol. 2, p. 382)

In any case, the Holy Prophet^(sa) went to the Banu Nadir and continued the siege there. This siege lasted for six days and according to another narration, it lasted 15 days. Apart from this, there are also narrations mentioning 20 and 23 days; there are some who say that the siege lasted 20, or 23 days. During the siege, the Holy Prophet^(sa) ordered for some trees to be cut down and burnt since the Jews were shooting arrows and throwing stones from the walls of their fortress and the trees were protecting them and providing them with a place to hide. Hence, the Holy Prophet^(sa) entrusted Abu Laila Ma’zani and ‘Abdullah bin Salam with the task of burning these trees. This was done as part of a battle strategy and a means of defense, not for the purpose of destroying orchards, seeing as Islam forbids cutting down trees. It has further been recorded that Abu Laila Ma’zani burnt those trees that bore Ajwa dates while ‘Abdullah bin Salam burnt trees bearing other types of dates. However, narrations also show that those dates were burnt, which were of a lower quality. I will present more details about this further along.

It is recorded in this narration that Hazrat Abu Laila said: “This type of tree is a valuable asset of theirs and they will be more aggrieved it is burned.” It would cause the Jews more grief since it was a valuable asset of theirs.

Hazrat Abdullah bin Salam^(ra) said, “Allah will cause their wealth to become spoils of war for the Holy Prophets^(sa).” This statement made by Abdullah bin Salam^(ra) also shows that it was not the Ajwa date palms which were burned as they were beneficial, rather, other trees were burned. He said that Ajwa were the best form of wealth, and that they would go on to prove useful for the Holy Prophet^(sa). When the Jews saw these trees burning, their women began to tear their clothes, slap their faces, and wail. Then, the Jews immediately sent a message saying, “O Muhammad, you are a man of honour and dignity; you forbid disorder and dislike all forms of it. Now you are doing this yourself.”

However, as has been mentioned, the Jews had been using these trees as hiding places and they were helping protect them. Therefore, it was necessary to eliminate this defense, and there was also wisdom behind bringing an end to their strength as swiftly as possible in order to avoid any further killing and bloodshed. It is also evident that the Holy Prophet^(sa) ordered the burning of trees upon receiving special revelation from Allah the Almighty. Hence, in response to this allegation raised by the Jews, Allah the Almighty says:

مَا قَطَعۡتُمۡ مِّنۡ لِّیۡنَۃٍ اَوۡ تَرَکۡتُمُوۡہَا قَآئِمَۃً عَلٰۤی اُصُوۡلِہَا فَبِاِذۡنِ اللّٰہِ وَلِیُخۡزِیَ الۡفٰسِقِیۡنَ

(The Holy Quran, 59:6)

“Whatever palm-trees you cut down or left standing on their roots, it was by Allah’s leave, and that He might disgrace the transgressors.”

In some narrations, it is mentioned that during the siege, the Holy Prophet^(sa) once again intended to forgive the Jews and proposed a new covenant. Thus, the Holy Prophet said to the Jews:

إِنَّكُمْ وَاللّٰهِ لَا تَأْمَنُوْنَ عِنْدِيْ إِلَّا بِعَهْدٍ تُعَاهِدُوْنِيْ عَلَيْهِ

“I have no trust in any of you except if you make a new and firm covenant with me once more.”

However, they rejected the covenant. The Jews were more desirous for wealth and when their valuable trees were burned, they immediately accepted defeat, and agreed to leave the area. (Da’irah Ma’arif Sirat Muhammad Rasoolullah^(sa), Vol. 7, Bazm-i-Iqbal, Lahore 2022, pp. 183-185)

I have mentioned this with reference to a book of history. Now I will mention the account as recorded in the history written by Hazrat Mirza Bashir Ahmad^(ra). He writes:

“The Muslims continued the siege for many days, but there was no outcome. After a few days had passed, and no outcome came about; and the Banu Nadir remained bent upon conflict as usual, the Holy Prophet^(sa) issued the order that some of the date trees belonging to the Banu Nadir, which were situated in the exterior grounds beyond their fortresses should be cut down. These trees which were cut down, bore a type of date known as Linah, which is a very low-grade date and its fruit cannot generally be consumed by humans. The intention in this order was so that the Banu Nadir would become awestricken at the sight of these trees being cut down, and so that they would open the gates of their fortresses; in this manner, with the loss of a few trees, the loss of countless lives, as well as conflict and rebellion in the country could be prevented. Hence, this strategy proved to be successful and only six trees had been cut down when the Banu Nadir began to raise a hue and cry, perhaps under the assumption that the Muslims would cut down all their trees, which included those bearing high-quality fruit as well. Nonetheless, as the Holy Quran has elaborated, only a few trees were permitted to be cut down, and even those were of the Linah date. With respect to the remaining trees, however, it was instructed that they be safeguarded. Even under normal circumstances, the Muslims were not permitted to cut down the fruit-bearing trees [...]. In any case, this strategy proved to be successful and being struck with awe, after a siege of fifteen days, the Banu Nadir opened the gates of their fortresses on the condition that they would be permitted to leave with all of their property and belongings in peace and security. This was the very same offer which the Holy Prophet^(sa) had already presented. Since the only desire of the Holy Prophet^(sa) was the establishment of peace, turning a blind eye towards the hardship and expenses, which the Muslims had been made to bear in this campaign, even now, the Holy Prophet^(sa) accepted the condition of the Banu Nadir and appointed his Companion Muhammad bin Maslamah^(ra) to supervise the departure of the Banu Nadir from Medina in peace and security.” (The Life and Character of the Seal of Prophets^(sa), Vol. 2, pp. 382-384)

Just as Hazrat Mirza Bashir Ahmad^(ra) has written, these were not high-quality date palms that were cut down. Likewise, a narration is also recorded in a commentary of Sahih al-Bukhari and it is written that when one delves into the specifics of the accounts, one finds that, firstly, the dates that were burned were not of high quality, but of very low grade and were of little value. They would not generally be consumed by any humans. (Ni’mah al-Bari fi Sharh Sahih al-Bukhari, Vol. 7, Hadith 4031, Rumi Publications, Lahore,  p. 343)

Furthermore, only six trees were burned, as has also been mentioned in The Life & Character of the Seal of Prophets^(sa).

It is further written regarding the restlessness of the Jews and their own request to be exiled that when the Muslims burnt down the trees of this Jewish tribe, they became even more anxious. Allah the Almighty filled their hearts with awe, their resolve was broken and they were ready to lay down their arms. They sent a message for the Holy Prophet^(sa) saying, “We are prepared to leave Medina. Grant us the opportunity to leave our land in security.” The Holy Prophet^(sa) accepted their request, stating, “You must leave Medina and you will be granted protection. Aside from your weapons, take whatever your camels can carry.”

Those who raise allegations against Islam and the Holy Prophet^(sa) about battles, fighting and spoils of war etc, should observe that when he had subdued the Jewish tribe – the very Jews who had repeatedly committed treachery, who had made several nefarious attempts on the life of the Holy Prophet^(sa) the governor of Medina, who had now committed outright rebellion by picking up their arms –  the Holy Prophet^(sa) even presented a new peace treaty during this siege which they rejected it with utmost arrogance. Eventually, when the Holy Prophet^(sa) had overcome them, when it would have been appropriate to hand them the severest of punishments, his love for peace, reconciliation, mercy and compassion manifested in a most extraordinary manner. He permitted them to leave from there in peace and security, and the wonderful atmosphere of mercy and regal favours was such that he also granted them permission to take with them whatever possessions they desired aside from their weapons.

Further details will be presented about how the Jews benefitted from this kindness and generosity to the extent that they even took out the doors of their homes and loaded 600 camels as they left. They displayed their inner conditions by making all efforts to destroy anything they were not able to take with them. Furthermore, they tore down the roofs and walls of their houses so that they could not be used by the Muslims.

They even destroyed their homes.

The details mentioned regarding the conditions which had been stipulated for the exile of the Banu Nadir are as follows:

1. The Banu Nadir could go wherever they wished outside of Medina. (The first condition was that the Banu Nadir had to leave Medina but they could go wherever they wanted.)
2. They must leave Medina without any of their weapons.
3. Apart from their weapons, they could take whatever other provisions they had, which could be loaded onto their camels.
4. After taking all their possessions and wealth, whatever they left behind would be the property of the Muslims.

There are details with regard to the supervision of their expulsion and the excuses presented by the Banu Nadir. It is written that Hazrat Muhammad bin Maslamah^(ra) was appointed to oversee the expulsion of the Banu Nadir. At this point, the Jews presented another excuse and stated that many people had borrowed money from them which was to be repaid after a certain period of time. Therefore what was to be done about that? Their intention was to be granted more time to remain in Medina. The Holy Prophet^(sa) stated, “Eliminate the interest thereby reducing the debt amount, and act quickly.”  In other words, they could retrieve their loans, given that they eliminated the interest on top of the loans and thus leave quickly.

Abu Rafi’ Salam bin Ubay Huqaiq was owed 120 dinar from Hazrat Usaid bin Hudair^(ra) and so he removed 40 dinar which was interest and collected the actual amount of 80 dinar. (Sirat Encyclopaedia, Vol. 7, Darussalam, Riyad 1435 AH, p. 54)

Similarly, there would have been many other people like him who did this.

When the Holy Prophet^(sa) stipulated the conditions for their expulsion, Abu Rafi’ Salam bin Ubay Huqaiq said to Huyayy bin Akhtab, “May you be ruined! Accept Islam lest you have to face an even worse consequence than your current state.” Huyayy said, “What could be worse than this?” Abu Rafi replied, “Our children will be taken as captives and the brave among us will be killed and all our wealth will go into the hands of the Muslims. However, it is easier today to save our lives by leaving behind our wealth. If we create any disorder now, it will only lead to death and captivity.” Huyayy pondered over this decision for a few days. When Yamin bin Umair and Abu Sa’d bin Wahab saw him in this state of reflection, one of them said to the other, “Without a doubt, you know Muhammad^[sa] is the Messenger of Allah. What are we waiting for? We should become Muslims. We already know this, as it is proven from our scriptures. It is better for us to become Muslims and thereby our wealth and lives will be saved.”

And so, in the darkness of the night, they left their fortresses and joined the Muslim army. These two individuals thereby protected their lives and wealth by accepting Islam. (Sirat Encyclopedia, Vol. 7, Darussalam, Riyad 1435 AH, p. 55)

Yamin bin Umair^(ra) proved to be a very sincere Companion. In fact, in those same days, his love for the Holy Prophet^(sa) had become so deeply rooted in his heart that Amr bin Jahhash, the Jewish man from among the Banu Nadir who attempted to kill the Holy Prophet^(sa) was his paternal cousin and so this devoted new Muslim had Amr bin Jahhash killed through someone else. When the Holy Prophet^(sa) learned of his love and sincerity, he expressed his happiness. (Subul al-Huda wa al-Rashad, Part 4, Dar Al-Kotob Al-Ilmiyah, Beirut 1993, p. 323; Al-Bidayah wa al-Nihayah, Part 5, Dar Hijr, 1997, p. 538)

This is a reference from a book of history.

With regards to the expulsion of the Jews, it is written that apart from their wives and children, the Jews also loaded their camels with whatever else their camels could carry. They only left their weapons behind.

They had a total of 600 camels. Every person destroyed their homes, collected the wood from their doors and windows and loaded them onto their camels before departing. According to one narration, it is said that they even tore down the pillars and roofs of their houses. From their doors to wooden planks to even the door frames, everything was destroyed out of spite and jealousy for the Muslims. Furthermore, they even tore down their walls so that after their exile, their homes would uninhabitable by the Muslims. (Sirat Halabiyyah, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut 2008, p. 361)

When the Jews mounted their women and children onto their camels and then their possessions onto the remaining camels, it seemed as though they were neither fazed by their exile, nor regretful. Although their hearts were ablaze like furnaces, they made it seem as though they were not impacted at all. Albeit, they gave the perception that they were leaving happily.

First, they passed through Jisr by traversing through the land of Banu Harith bin Khazraj, and then they passed through the markets of Medina. Jisr was also a market in Medina. Nevertheless, they had adorned and beautified their women and had them seated in carriages on camels. Alongside them, their handmaids were dancing to music. They were displaying their wealth and affluence for the people to see so that they may be envious of them. Abu Rafi’ had filled a leather satchel with gold and silver. He was flaunting the satchel around, saying that he had saved this wealth for such circumstances when he could celebrate his victory after a battle. They celebrated their departure by singing songs, playing the flutes, reciting provocative poetry and dancing to music, however, the Holy Prophet^(sa) overlooked their shallow demeanour. Despite witnessing this display, he paid no heed to them. If they had clashed with another people [besides the Muslims], they would not even be given clothing to cover their bodies owing to their behaviour. (Da’irah Ma’arif Sirat Muhammad Rasoolullah^(sa), Vol. 7, Bazm-i-Iqbal, Lahore 2022, p. 187; Muhammad Faiz Ahmad Awaisi, Maqalat Medina Munawwarah, Kutub Khanah Imam Ahmad Raza)

They deserved a punishment such that they could not take anything with them, however, it was out of his forbearance and mercy that the Holy Prophet^(sa) paid no heed to their actions.

Regarding the new home of the Banu Nadir, it is recorded that after their exile was announced, they were not required to leave the Arabian Peninsula entirely. In fact, they were only required to leave Medina. They were exiled only from Medina and could settle wherever else they desired. Some of them travelled to the Azrayat area in Syria, whilst most of them headed towards Khaybar. Khaybar is located approximately 96 miles from Medina. This was a central location for Jews who had settled in the Arabian Peninsula and comprised 10,000 armed soldiers. Apart from this, there were many Jewish forts there and this area was a thriving agricultural economy. All the Jews in the Arabian Peninsula were in favour of being under the leadership of the Banu Nadir because they claimed to be from among the progeny of Prophet Aaron^(as). On top of being exceedingly wealthy, the people of Banu Nadir were astute and cunning. Thus, when the Banu Nadir went to Khaybar, the Jews grew in strength. Among the Banu Nadir were prominent Jews the likes of Huyayy bin Akhtab, Salam bin Ibn Huqaiq and Kinanah bin Rabi’. The Jews in Khaybar excelled in their expertise in warfare. The people of Khaybar were well-versed with the art of warfare, however, the Jews of Banu Nadir possessed greater insight in political affairs. As far as politics were concerned, the Banu Nadir were far-advanced. Right from their arrival in Khaybar, the Banu Nadir effortlessly took up the mantle of leadership, and as a result, Khaybar became a major warfront for the Muslims. (Sirat Encyclopedia, Vol. 7, Darussalam 1435 AH, pp. 57-58)

Some of the sons of the Ansar also went with the Jews of the Banu Nadir. In this regard, it is recorded that some people from the Banu Nadir went to Azrayat in Syria. Among these people were sons of some Ansari Muslims. This was because prior to accepting Islam, when an Ansari woman’s child would not survive, she would make an oath that if her child lived, she would raise him as a Jew. Thus, there were many children of the Ansar who became Jews. When the Banu Nadir were to be exiled, the fathers of those children said that they would not allow them to go with those who were being exiled. As recorded in Sirat al-Halabiyyah, Allah the Almighty addressed these people by revealing:

لَاۤ اِکۡرَاہَ فِی الدِّیۡنِ

(The Holy Quran, 2:257)

“There is no compulsion in religion.” (Sirat Halabiyyah, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, Lebanon 2008, p. 362)

Hazrat Mirza Bashir Ahmad^(ra) has also written about this:

“With great pomp, splendour and magnificence, the Banu Nadir took along all their movable belongings and possessions. They even demolished their own homes with their own hands, and dislocated their doors, door-frames, and wood and took them along as well. It is written that these people left Medina with such joy, pomp and show, singing and playing their instruments, as if they were a marriage procession.  However, their equipment of war, their immovable property, such as orchards, etc., came into the hands of the Muslims. Since this wealth had been acquired without any practical war, in light of the Islamic Shari‘at, the privilege of its division was solely in the hands of the Messenger of Allah^(as). The Holy Prophet^(sa) mostly divided this wealth among the poor Muhajirin, whose means of sustenance was still being borne by the properties of the Ansar, according to the initial system of brotherhood. In this manner, the Ansar indirectly became partners in this wealth of spoils as well.

“When the Banu Nadir were departing from Medina under the supervision of the Companion Muhammad bin Maslamah^(ra), some of the Ansar attempted to restrain those people who were actually from the progeny of the Ansar, but had become Jewish due to vows made by the Ansar, and the Banu Nadir desired to take them along. However, this demand of the Ansar was against the following Islamic injunction.

لَاۤ اِکۡرَاہَ فِی الدِّیۡنِ

“‘There should be no compulsion in the matter of religion.’ Hence, the Holy Prophet^(sa) decided against the case presented by the Muslims and issued a verdict in favour of the Jews saying, ‘We cannot stop any person from leaving who is a Jew and desires to leave.’  Albeit, two men from the Banu Nadir became Muslim of their own choice and remained in Medina (as was mentioned earlier). There is a narration which relates that the Holy Prophet^(sa) ordered the Banu Nadir to move towards Syria, i.e., that they should not remain in Arabia. However, despite this, a few of their chieftains such as Salam bin Abu al-Huqaiq, Kinanah bin Rabi‘ and Huyayy bin Akhtab etc., and a segment of their commoners as well, resettled to the north of Hijaz in the renowned Jewish village of Khaybar, and the people of Khaybar greatly revered them. These people ultimately became the cause of very dangerous sedition and incitement of war.” (The Life and Character of the Seal of Prophets^(sa), Vol. 2, pp. 384-385)

The wealth obtained from the Banu Nadir is known as fai. With regards to its distribution, it is recorded that after the Banu Nadir tribe departed, the Holy Prophet^(sa) took their weapons, orchards, lands and buildings into his possession. The weaponry included 50 sets of armour, 25 sets of chainmail and 340 swords. This was the first time Muslims received fai as spoils of war. “fai” refers to wealth which is obtained from the disbelievers without there having been a battle. As is the case with spoils of war, there is no khums [1/5 reserved for the Messenger of Allah^(sa)] taken from the wealth of fai; rather, the entirety of the wealth becomes the responsibility of the Holy Prophet^(sa) for him to spend wherever he chooses. There was no battle with the Banu Nadir, as Allah the Almighty had established the awe and dominance of His Messenger^(sa) upon their hearts. As such, Allah the Almighty also made His Messenger^(sa) the inheritor of their wealth, which was the wealth of fai. The Holy Prophet^(sa) distributed all apparatus amongst the Muslims so that they may use it for the sake of virtue. In this regard, Allah the Almighty states:

وَمَاۤ اَفَآءَ اللّٰہُ عَلٰی رَسُوۡلِہٖ مِنۡہُمۡ فَمَاۤ اَوۡجَفۡتُمۡ عَلَیۡہِ مِنۡ خَیۡلٍ وَّلَا رِکَابٍ وَّلٰکِنَّ اللّٰہَ یُسَلِّطُ رُسُلَہٗ عَلٰی مَنۡ یَّشَآءُ ؕ وَاللّٰہُ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ 

(The Holy Quran, 59:7)

“And whatever Allah has given to His Messenger as spoils from them, you urged neither horse nor camel for that’ but Allah grants power to His Messenger over whomsoever He pleases; and Allah has power over all things.” (Da’irah Ma’arif Sirat Muhammad Rasoolullah^(sa), Vol. 7, Bazm-i-Iqbal, Lahore 2022, pp. 189-190)

At this instance we also find an extraordinary and praiseworthy example of the Ansar’s love and devotion. When the Holy Prophet^(sa) was distributing the fai, he said to Hazrat Thabit bin Qais bin Shammas^(ra), “Gather your people before me.” He asked, “O Messenger of Allah^(sa) do you mean the Khazraj?” The Holy Prophet^(sa) said, “Call all of the Ansar.” Hence, he called the Aus and the Khazraj for the Holy Prophet^(sa). After praising and glorifying God, the Holy Prophet^(sa) mentioned the kind treatment of the Ansar towards the Muhajirin and said to the Ansar, “If you wish, I can distribute the fai obtained from the Banu Nadir amongst yourselves and the Muhajirin. In this case, the Muhajirin will continue to have possession of your homes and ownership over your wealth. Or, if you so desire, I can distribute the fai among the Muhajirin, in which case they would leave the homes you have given them.” Meaning that the Muhajirin would no longer need to benefit from the distribution of the Ansar’s property as they had been because now, they would have their own property. Upon this, Hazrat Sa’d bin Ubadah^(ra) and Hazrat Sa’d bin Mu’adh^(sa) said, “Allow our wealth to remain with them and you can also distribute all of the wealth obtained from the Banu Nadir to our migrant brothers.” The Muhajirin could keep the wealth given to them by the Ansar, and the fai obtained from the Banu Nadir could also be given to them. When the Muhajirin heard about this, they called out from every direction saying:

رَضِيْنَا وَسَلَّمْنَا يَا رَسُولَ اللّٰهؐ

“O Messenger of Allah^(sa), we are happy with this and we accept it.” Upon seeing this passion of devotion and sacrifice, the Holy Prophet^(sa) became very pleased and said:

اَللّٰهُمَّ ارْحَمِ الْأَنْصَارَ وَأَبْنَاءَ الْأَنْصَارِ

“O Allah, have mercy upon the Ansar and their progenies.”

The Holy Prophet^(sa) distributed most of the wealth amongst the Muhajirin while giving some of the wealth to only two people from the Ansar who were facing financial difficulty, namely Hazrat Sahl bin Hunaif^(ra) and Hazrat Abu Dujanah^(ra). Ibn Uyainah states, “I heard Zuhri saying that aside from Hazrat Sahl bin Hunaif^(ra) and Hazrat Abu Dujanah^(ra), the Holy Prophet^(sa) did not distribute the wealth obtained from the Banu Nadir to anyone else from Ansar. These two were given a share because they were facing financial difficulty.” The Holy Prophet^(sa) gave the sword of Abu Huqaiq, which was very renowned to Hazrat Sa’d bin Mu’adh^(ra). (Subul al-Huda wa al-Rashad, Vol. 4, Dar Al-Kotob Al-Ilmiyah, Beirut, Lebanon, 1993, p. 325; Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3, Dar Ihya’ at-Turath al-‘Arabi, Beirut, p. 247)

The Holy Prophet^(sa) distributed the remaining goods amongst the poor while keeping an amount for himself which was for tending to the expenses of his blessed wives. According to one narration, every year the Holy Prophet^(sa) would give his blessed wives their annual allowance from the produce that came from the orchards of the Banu Nadir and whatever remained would be used in preparations for Jihad. The poor and the needy would also be aided by this wealth. The Banu Nadir had seven orchards and the freed slave, Hazrat Abu Rafi’^(ra), was appointed to oversee them as the manager. These orchards were named Mi’sab, Safiyah, Dalal, Husnah, Burqa’, Awaf and Mashrabah Umm Ibrahim. (Da’irah Ma’arif Sirat Muhammad Rasoolullah^(sa), Vol. 7, Bazm-i-Iqbal, Lahore 2022, p. 191)

This concludes the mention of the Expedition of Banu Nadir. Other expeditions will be mentioned in the future, God willing.

Continue praying for the Ahmadis in Pakistan, that their circumstances may improve. May Allah generally improve the state of peace and security there and keep Ahmadis under His protection.

Also pray for the general state of Muslims around the world, that they may be able to recognise the Imam of the Age and thereby restore their honour.

Also, pray for the general state of the world and the conditions of war which continue to develop. It seems that there will certainly be a war based on the direction that the world is going in; however, may Allah the Almighty protect every Ahmadi and every innocent person from the ill effects of war.