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

As I mentioned in the previous sermon, Hazrat Musleh-e-Maud^(ra) has also discussed the circumstances that arose during the Battle of the Confederates [Jang-e-Ahzab]. I will present these details. He states:

“Since one side of Medina was protected by the ditch, and another side had hills with their natural protection, stone houses and groves of trees, it was impossible for the army to launch a sudden attack. As such, they (the disbelievers) took counsel together and decided that it was necessary to try to get the Banu Quraizah, the third Jewish tribe, still living in Medina , to join them and thereby open a path into Medina.

“Following their counsel, Abu Sufyan, commander of the army of the disbelievers, appointed Huyayy bin Akhtab, chief of the banished tribe of Banu Nadir and principal instigator of Arab tribes against Medina , to get the Banu Quraizah to join them by any means possible. As such, Huyayy bin Akhtab went to the Jewish fortress to see the leaders of the Banu Quraizah. At first, they refused to see him. However, when he explained to them that at present, the whole of Arabia had assembled to destroy the Muslims and that this town could not confront the whole of Arabia under any circumstances and that the army that stood to oppose the Muslims was not an army, but a raging ocean; through these words, he ultimately convinced the Banu Quraizah to commit treason and breach their covenant.

“It was decided that the army of the disbelievers would try to cross the ditch from the front and as soon as it was successful in doing so, the Banu Quraizah would attack the other side of Medina , where women and children had been placed without protection, trusting the Banu Quraizah. If the Muslims were to be attacked from that side, it would completely destroy their resistance and men, women and children would be killed instantly. It is a fact that if the disbelievers had succeeded with this scheme even in the slightest, the Muslims would be left without any place of protection. The Banu Quraizah were in a pact with the Muslims and even if they would not take part in the open battlefield, the Muslims believed that no one would be able to launch an attack on Medina from their side. Due to this very reason, their side was left completely unprotected. The Banu Quraizah and the disbelievers had assessed these circumstances and decided that once the Banu Quraizah joined the disbelievers, they would not assist them openly, lest the Muslims would make arrangements to protect that part of Medina on the side of the Banu Quraizah. (They were very cunning. In other words, so that the Muslims would not think of attacking from that side as well.) This was a very dangerous plot. For the Banu Quraizah to join the enemy at a time when the Muslims were completely unaware of this and when the army of the disbelievers was attacking the Muslim army made it impossible to protect the other side of Medina at the fortresses of the Banu Quraizah.” (Di bacha Tafsir-ul-Qur an, Anwar-ul-Ulu m, Vol. 20, pp. 272-273)

In fact, it was not only protection that would be rendered impossible; it was not a question of that; rather, the threat of being attacked increased exponentially. In any case, it was natural for the Muslims to be worried in such circumstances, and efforts were of course made to prevent this.

The Holy Prophet^(sa) decided to appoint 500 people to protect Medina . Historians have detailed this in the following manner. When news of the Banu Quraizah violating their treaty reached the Muslims, their apprehension only increased and they began to worry for their wives and children. The state of the Muslims became exactly in line with what Allah Almighty stated:

اِذۡ جَآءُوۡکُمۡ مِّنۡ فَوۡقِکُمۡ وَمِنۡ اَسۡفَلَ مِنۡکُمۡ وَاِذۡ زَاغَتِ الۡاَبۡصَارُ وَبَلَغَتِ الۡقُلُوۡبُ الۡحَنَاجِرَ وَتَظُنُّوۡنَ بِاللّٰہِ الظُّنُوۡنَا

“When they came upon you from above you, and from below you, and when [your] eyes became distracted, and [your] hearts reached to the throats, and you thought [diverse] thoughts about Allah.” (33:11)

The Holy Prophet^(sa) and the Muslims were facing the enemy, so they could not move from there. They would take turns guarding various parts of the ditch. Biographers have mentioned eight posts across the ditch where they would guard, and Hazrat Zubair bin al-Awwam^(ra) was appointed to oversee all of this.

Seeing as the Banu Quraizah had ended their pact and joined the besieging tribes, and news was being received that they would attack Medina at any given moment, hearing all this the Holy Prophet^(sa) sent Hazrat Salamah bin Aslam^(ra) with 200 men and Hazrat Zaid bin Harithah^(ra) with 300 men to protect Medina , stating that they should keep guard at night in various locations and proclaim “Allahu Akbar” every now and then. (Subul al-Huda Wa al-Rishad, Vol. 4, pp. 384-385, Dar-ul-Kutub Al-Ilmiyyah Beirut), (Al-Sahih Min Sirat al-Nabi al-A’zam, Vol. 10, Al-Markiz Al-Islami Li al-Durasat, Beirut, 2006, p. 288)

Hazrat Mirza Bashir Ahmad Sahib^(ra) has related this in the following manner:

“At this time, as far as apparent means were concerned, the horizon of Medina was immensely dark and gloomy. On all four fronts of the city, thousands of bloodthirsty enemies had set up camp. All of them lay in ambush to find an opportunity so that they could pounce at the Muslims and annihilate them. Within the city, at arm’s reach of the Muslims, were the treacherous Banu Quraizah, who were no less than a fierce army in themselves, boasting hundreds of armed young men. They were in a position to attack the Muslims from the rear whenever they so pleased or whenever an opportunity presented itself. The Muslim women and children, who resided in the city, were easy prey for them at all times. As a result of this state of affairs, and the reality of this cannot remain hidden upon any wise individual, immense fear and terror surged through the weaker Muslims, and the hypocrites openly criticised:

مَا وَعَدَنَا اللّٰہُ وَرَسُوْلُہٗٓ اِلَّا غُرُوْرًا

“‘It seems as if the promise of God and His Messenger with respect to the victory and triumph of the Muslims was nothing but lies.’ (33:13

“Various hypocrites presented themselves before the Holy Prophet^(sa) and began to say, ‘O Messenger of Allah, our homes are completely unprotected in the city, please grant us permission so that we may stay in our homes to defend them.’ In response to this, the following divine revelation was sent down:

وَمَا ہِىَ بِعَوْرَۃٍ اِنْ یُّرِیْدُوْنَ اِلَّا فِرَارًا

“‘It is incorrect that these people are worried about their homes being exposed, rather, the fact of the matter is that they seek a way to flee from the field of battle.’ (33:14)

“It was at this very juncture, however, that sincere Muslims exhibited the true colours of their faith. As such, the Holy Qur an states:

وَلَمَّا رَاَی الْمُؤْمِنُوْنَ الْاَحْزَابَ قَالُوْا ھٰذَا مَا وَعَدَنَا اللّٰہُ وَرَسُوْلُہٗ وَصَدَقَ اللّٰہُ وَرَسُوْلُہٗ وَمَا زَادَہُمْ اِلَّآ اِیْمَانًا وَّتَسْلِیْمًا

“‘And when the believers saw the army of the disbelievers, they said, “This is what Allah and His Messenger promised us; and indeed, Allah and His Messenger are truthful.” Hence, this onslaught only added to their faith and submission.’ (33:23)

“However, all equally felt the vulnerable situation and threatening circumstances at hand. In this regard, Allah the Exalted states:

اِذۡ جَآءُوۡکُمۡ مِّنْ فَوْقِکُمْ وَمِنْ اَسْفَلَ مِنْکُمْ وَاِذْ زَاغَتِ الْاَبْصَارُ وَبَلَغَتِ الْقُلُوْبُ الْحَنَاجِرَ وَتَظُنُّوْنَ بِاللّٰہِ الظُّنُوْنَا۔ ہُنَالِکَ ابْتُلِیَ الْمُؤْمِنُوْنَ وَزُلْزِلُوْا زِلْزَالًا شَدِیْدًا

“‘Remember the time when the army of the disbelievers came upon you from above you, and from below you in hordes, and when your eyes became overwhelmed with anxiety, and your hearts came to your throats, and you began to entertain diverse thoughts about Allah (all in your own way). That time, was indeed a time of sore trial for the believers, and they were shaken with a violent shaking.’ (33:11-12)

“At such a perilous time, how could this small group of Muslims contest, who consisted of various weaker dispositions and hypocrites as well? They did not even have enough men to adequately arrange to stand guard at less secure posts. As a result, this harsh duty of day and night utterly exhausted the Muslims. On the other hand, due to the treachery of the Banu Quraizah, it was necessary to strengthen security in the streets and alleys of the city as well, so that the women and children could be protected. The disbelieving warriors exhausted every possible avenue in an attempt to agonise the Muslims. At times, they would gather at a weaker point and launch an attack and the Muslims would be forced to regroup there in defence. At this, the disbelievers would immediately redirect their strength and press another point and the poor Muslims would make haste in that direction. On other occasions, they would wage an attack at two or three points simultaneously and the Muslim force would be dispersed into smaller fragments. At times, the course of events would take on an extremely delicate state and the disbelieving army almost penetrated the weaker points to enter the city. These full-fledged attacks were generally warded off by the Muslims with arrows. However, at times, a strategy employed by the disbelieving warriors was that one contingent would shower the Muslims with arrows to hold them back, while another contingent would storm a weaker point of the ditch and wage a general attack, in an attempt to cross over. This method of warfare would continue from dawn till dusk, and sometimes it would even carry on during parts of the night.” (Sirat Khatam-un -Nabiyyeen, pp. 585-586)

It is also mentioned in history that on one occasion, the Holy Prophet^(sa) enquired from his companions, the Ansar in particular, about making peace with the Ghatafan tribe.

Mentioning the details of this, Hazrat Mirza Bashir Ahmad Sahib^(ra) writes:

“These days were ones of grave pain, apprehension and danger. As the siege grew longer and longer, the Muslims naturally began to lose their strength to fight and although they were full of faith and sincerity, their bodies, which of course functioned according to the material law of nature, began to fall weak. When the Holy Prophet^(sa) witnessed this state of affairs, he called upon the two chieftains of the Ansar, Sa’d bin Mu’adh^(ra) and Sa’d bin ‘Ubadah^(ra) and recalling to them all of the circumstances at hand sought their counsel. The Holy Prophet^(sa) even proposed, ‘If you are in agreement, it is also possible that we may give the Ghatafan tribe a portion of our wealth, so that this war may be averted.’ Sa’d bin Mu’adh^(ra) and Sa’d bin ‘Ubadah^(ra) resonated the same words, and submitted, ‘O Messenger of Allah! If you have received divine revelation in this respect, then we bow before you in obedience. In this case, most definitely, let us act upon this proposition gladly.’ The Holy Prophet^(sa) said, ‘Nay, nay, I have not received any revelation in this matter. I only present this suggestion out of my consideration for the hardship you are being made to bear.’ The two Sa’ds responded, ‘Then our suggestion is that if we have never given anything to an enemy while we were idolaters, why then should we do so as Muslims? By God! We shall give them nothing but the strikes of our swords.’ The Holy Prophet^(sa) was worried on account of the Ansar, who were the native residents of Medina . Furthermore, in seeking this counsel, the only intent of the Holy Prophet^(sa) was to perhaps gather insight into the mental state of the Ansar, as to whether they were worried about these hardships or not, and if they were, then to console them. Thus, when this proposal was put forth, the Holy Prophet^(sa) happily accepted (i.e. the counsel of both Sa’ds) and war continued.” (Sirat Khatam-un -Nabiyyeen, pp. 589-590)

As it has been stated before, although the ditch was serving as a strong defensive wall, this does not at all mean that the Muslims were completely safe and protected. Firstly, people like the hypocrites, specifically the Banu Quraizah, who were inclined towards war, were already within Medina , and after breaking the treaty, they manifested themselves as dangerous enemies.

On the other side, despite the ditch there were some places where there was danger of the enemy attacking, and there was a possibility that the enemy would cross the ditch and enter from that area. Keeping this stressful situation in mind, a continuous watch was given in some places, and the Holy Prophet^(sa) himself was part of this watch.

The Holy Prophet^(sa) would supervise himself as well, and give his companions reassurance and comfort; and all this would continue both during the day and the night. These nights in Medina were extremely cold, and on top of that, there were the difficulties of hunger. Hazrat Aisha^(ra) relates that the Messenger^(sa) of Allah would keep watch until the very opening of the trench. When the cold would pain him, he would return [to his camp], and when his body warmed up he would return to the opening of the trench, and he would say, “I fear that people could come from this side.”

She [Hazrat Aisha^(ra)] narrates that one day, the Holy Prophet^(sa) was resting as he did [in these nights] and was so tired that he said, “If only a righteous man would guard this place tonight.” Thus, at the time that he said this, the Holy Prophet^(sa) heard the sound of weapons. The Holy Prophet^(sa) asked, “Who is it?” Sa’d bin Abi Waqqas^(ra) replied, “O Messengersa of Allah, it is I, Sa’d. I have come to stand guard for your safety.” However, rather than his own protection, he said, “Go to such-and-such place; a part of the trench is weaker there. Guard that spot.”

The love and loyalty that the devoted companions possessed for the Holy Prophet^(sa) was remarkably unique; how they were presenting themselves for his protection, and on the other hand we see that the Holy Prophet^(sa) was prioritising them over himself. He possessed such courage that he had no concern for his own life, but he worried for the people of Medina . And for this reason, he would often personally be present at various places. And whenever he would apparently go to his tent to rest, most of that time, he would be seen prostrating before God and praying.

Thus, Hazrat Umme Salamah^(ra) narrates, “I was with the Messenger sa of Allah during the battle of the trench, and we were extremely cold. I saw one night that the Holy Prophet^(sa) stood up and prayed in his tent for as long as Allah the Almighty willed (meaning a very long prayer, the extent to which it was possible). Then, he went outside the tent and kept watch for some time. Then I heard the Holy Prophet^(sa) say, ‘These horsemen of the idolaters are trying to cross the trench.’ He then called out to Abbad bin Bishr ra, who then responded, ‘I am present.’ The Holy Prophet^(sa) asked, ‘Is anyone else with you?’ He replied, ‘Yes, I have some companions with me, and we are keeping watch around your tent.’ The Holy Prophet^(sa) said, ‘Take your companions with you and patrol the trench; these horsemen of the idolaters are circling the trench. They wish to attack you while you are unaware.’

“The Holy Prophet^(sa) then prayed:

اَللّٰھُمَّ فَادْفَعْ عَنَّا شَرَّھُمْ، وَانْصُرْنَا عَلَیْھِمْ، وَاغْلِبْھُمْ، فَلَا یَغْلِبُھُمْ اَحَدٌ غَیْرُکَ

“‘O Allah, distance their evil from us, and help us against them, and defeat them. No one can defeat them except You.’

“Abbad^(ra) went with his companions, and Abu Sufyan bin Harb and his group were circling a narrow part of the trench. When the Muslims became aware of them, they started throwing stones and shooting arrows, due to which they went back to where they came from (meaning the enemy turned back from that place).”

Hazrat Abbad^(ra) relates “I returned to the company of the Holy Prophet^(sa). I saw that the Holy Prophet^(sa) was offering prayer. So, I shared the information with the Holy Prophet^(sa) [afterwards].” Hazrat Umme Salamah^(ra) narrates, “May Allah the Almighty have mercy on Abbad bin Bishr; he stayed near the Holy Prophet’ssa tent more than any of the other blessed companions.” He always kept watch over the Holy Prophet^(sa). (Subul al-Huda Wa al-Rishad, Vol. 4, Dar-ul-Kutub Al-Ilmiyyah Beirut, pp. 374-375)

Hazrat Musleh-e-Maud^(ra) states:

“The Holy Prophet’s^(sa) courage and attention towards the wellbeing of the Muslims was such that he would wake up in the cold night and go to [one part of the trench] and stand guard over it. Hazrat A’ishah^(ra) states that the Holy Prophet^(sa) would become so exhausted from standing guard over it in the cold that he would return for a short while to lie under his blanket and as soon as his body would warm again, he would return to that part of the trench. Owing to him continuously staying awake in this manner, one day he became extremely exhausted and expressed in the night: ‘If only there was a sincere Muslim present at this time, and so I could sleep.’ At that very moment, Sa’d bin Abi Waqqas^(ra) called out and the Holy Prophet^(sa) asked him what had brought him there. He replied, ‘I have come to stand guard for you.’ Upon this the Holy Prophet^(sa) stated, ‘I am not in need of a guard, instead you should go to the part of the trench where the wall has given in and stand guard over it, so that the Muslims remain safe.’ And so, Sa’d left to stand guard over it and the Holy Prophet^(sa) was able to sleep.”

At one place, it is written – and this is the curious thing about this, the way it’s been further explained – that when in the beginning, the Holy Prophet^(sa) arrived in Medina and the threat level was quite high, it was Sa’d on that occasion as well who came to make rounds like this.

In the same days, the Holy Prophet^(sa) heard some people’s weapons clanking and asked who it was. So Abbad bin Bashir – Hazrat Musleh-e-Maud^(ra) has recorded his name as Abbad bin Bashir, and it is for this reason that the name has been recorded as such in volume 20 of Anwar-u l-Ulum, however this is a typographical error.

In any case, the reference for this passage in Anwar-ul-Ulum has been taken from Sirat al-Halabiyyah, and in that biography, his name is written as Abbad bin Bishr. I am clarifying this because then afterwards some people write to me saying that it has been written in such and such manner in a different source whilst it was cited in a different manner and they ask what the correct version is.

So anyhow, his real name is Abbad bin Bishr. It may be that it was just written mistakenly in this way or that Hazrat Musleh-e-Maud^(ra) unintentionally said it in this manner. In any case, Hazrat Musleh-e-Maud^(ra) writes that Abbad bin Bashir said (which in fact ought to be Abbad bin Bishr said), “It is I.” So the Holy Prophet^(sa) asked, “Is there anyone else with you as well?” He replied, “There is also a group of your companions who have come to keep watch at the perimeter of your tent.” The Holy Prophet^(sa) replied, “Right now, the idolaters are trying to find a way across the trench. Go there and battle them – don’t worry about my tent.” (Di bacha Tafsir-ul-Quran, Anwar-ul-Ulu m, Vol. 20, p. 279; Sirat Al-Halabiyyah, Vol. 3, Dar-ul-Ma’arif, Beirut, p. 25)

An incident about the bravery of Hazrat Safiyyah^(ra) is also mentioned during this battle. The details of the account state that the Holy Prophet’ssa blessed wives and paternal aunt Hazrat Safiyyah bint Abd al-Muttalib^(ra) were with the other ladies in a fort known as a Faari’.

Meaning that the wives of the Holy Prophet^(sa), his aunt and other female family members were with the rest of the women, and their appointed lookout guard was Hazrat Hassan bin Thabit^(ra).

When the Banu Quraizah announced their betrayal, the Jews of that area also, in some way or another, busied themselves in trying to inflict harm upon the Muslims. Hazrat Safiyyah^(ra), the paternal aunt of the Holy Prophet^(sa), states that “On one occasion, a group of ten Jews came up to our fort and began walking around it, as though looking for any opportunity for when or how they might infiltrate the fort. One of the Jews walked up very close to one of the walls of the fort. I was watching him. I told Hassan to go and take care of him, to which Hassan replied, ‘O daughter of Abd al-Muttalib, by God, you know that I am not capable of this. If I were, I would have certainly marched forward with the Holy Prophet^(sa).’” Hazrat Safiyyah^(ra) says, “When Hassan said this, I grabbed a stick, left the fort and slammed it so hard on the head of the Jew walking around our fort that his head split open, and he fell down on the spot. I returned back to the fort and said to Hassan, ‘At least go down and retrieve his belongings from him’ – meaning as spoils of war. Hassan replied, ‘O daughter of Abd al-Muttalib, I have no need for his belongings.’ So I said to him, ‘Then cut off his head and throw it at the other Jews to scare them and dissuade them from coming this way.’ Hazrat Hassan^(ra) replied that he didn’t have it in him to do so. Hazrat Safiyyah^(ra) then went ahead and cut the man’s head off herself to throw it at the remaining Jews. She went herself, cut off the man’s head and threw it over the fort wall. Seeing this, the Jewish men became scared and said, ‘We knew that Muhammad [sa] couldn’t possibly leave the women without some protection – there are definitely people with these women to protect them.’ And so, the men ran away.” When the Holy Prophet^(sa) was informed of this, he awarded Hazrat Safiyyah^(ra) a portion of the spoils of war as he did for the male soldiers. (Subul al-Huda Wa al-Rishad, Vol. 4, Dar-ul-Kutub Al-Ilmiyyah Beirut, pp. 371-372)

Mentioning this incident in The Life and Character of the Seal of the Prophets , Hazrat Mirza Bashir Ahmad Sahib^(ra) writes:

“The Holy Prophet^(sa) had generally gathered the women and children of the city in a special area, which could be likened to a fortress. However, a sufficient number of Muslims could not be made available to adequately protect them. Especially at such times when the enemy onslaught in the battlefield was at full force, the Muslim women and children would practically be left unguarded, and only such men would be left to protect them who for some reason or other, were unfit for the field of battle.

“Therefore, capitalising on a situation like the one just mentioned, the Jews proposed to attack one such area of the city where the women and children had gathered. These people sent a spy ahead of them to assess the situation in this quarter of the city. It so happened that the only person present near the women at the time was Hassan bin Thabit, the poet, who was unable to go to the battlefield due to his being very weak at heart. When the women noticed this Jewish enemy surveying their encampment in such a suspicious manner, Safiyyah bint ‘Abd al-Muttalib, the paternal-aunt of the Holy Prophet^(sa), said to Hassan^(ra), ‘This individual is an enemy Jew, who is prowling about to acquire intelligence and is bent upon mischief. Kill him, so that he does not return to his people and cause harm to us.’ However, Hassan^(ra) could not find the courage to do so. Therefore, Hazrat Safiyyah moved forward herself and fought the Jew, after which she killed him and he fell to the ground. Then, according to her own proposal, the Jewish spy was beheaded and thrown to that side of the stronghold where the Jews had gathered, so that they would not dare to attack the Muslim women, and were made to believe that they were guarded by many men. Hence, this strategy proved to be successful. As a result, the Jewish people were awe-struck and turned back.” (Sirat Khatam-un -Nabiyyeen, pp. 590-591)

Hazrat Musleh-e-Maud^(ra) has also narrated this incident. He states:

“The Banu Quraizah were constantly waiting for an opportunity to infiltrate Medina and kill the women and children without raising suspicion among the Muslims. One day, the Banu Quraizah sent a spy to check if the women and children were unguarded or if there were soldiers designated for their protection. The spy arrived near the specific enclosure where the most vulnerable families, who were at the greatest risk from the enemy, had been gathered. He began circling the area, observing whether there were any Muslim soldiers hidden nearby.

“While surveying the area, the Holy Prophet’s^(sa) aunt, Hazrat Safiyyah^(ra), noticed him. It so happened that at that time, only one Muslim man was present, and he was unwell. Hazrat Safiyyah^(ra) approached him and said, ‘A man has been roaming around the women’s quarters for a while, and he refuses to leave. He keeps looking around; surely, he is a spy. You should confront him before he gathers information and the enemy attacks us.’ The ailing companion declined to confront the spy. Hazrat Safiyyah^(ra) then took a large staff herself, confronted the man, and, with the help of the other women, succeeded in killing him. Upon investigation, it was discovered that the man was indeed a Jewish spy from the Banu Quraizah. This further alarmed the Muslims, making them realise that even this side of Medina was no longer safe.

“Nevertheless, the threat from the front lines was so severe that they could not arrange to protect this area. Despite this, however, the Holy Prophet^(sa) considered the protection of the women a priority. […] He stationed 500 of his 1,200 soldiers in the city for their protection, leaving only 700 to defend the trench and face the enemy army of 18 to 20 thousand.” (Di bacha Tafsir-ul-Qur an, Anwar-ul-Ulum, Vol. 20, pp. 274-275)

The incident of Hazrat Ali^(ra) killing Amr bin Abd Wudd Amiri during this time is also mentioned. The details of this incident are as follows: When the disbelievers besieged Medina, their leaders agreed to launch a collective attack. They began searching for a narrow section of the trench that would allow their cavalry to breach the defences and reach the Holy Prophet^(sa) and his companions. Eventually, they found such a spot which the Muslims were unaware of. At that point, Ikrimah bin Abi Jahl, Naufal bin Abdillah, Dirar bin al-Khattab, Hubairah bin Abi Wahb, and Amr bin Abd Wudd crossed the trench.

Amr bin Abd Wudd was so renowned for his bravery that he was considered equivalent to a thousand men in battle. He had been wounded during the Battle of Badr and could not participate in the Battle of Uhud due to his injuries. He had vowed that he would not oil his hair until he had killed Muhammad^(sa), God forbid. Arrogantly, he called out to the Muslims after crossing the trench, challenging them by announcing aloud, “O you who desire Paradise! Come and face me. Either I will send you to Paradise, or you will send me to Hell.”

When no one stood to face him, Hazrat Ali^(ra) desired to rise up, but the Holy Prophet^(sa) told him to sit down, reminding him that it was Amr bin Abd Wudd on the other side. However, when Amr called out a second or third time, Hazrat Ali^(ra) rose again. This time, the Holy Prophet^(sa) himself allowed him to go, wrapped his own turban on Hazrat Ali’s^(ra) head, granted him his sword, and sent him off with prayers.

As Hazrat Ali^(ra) approached Amr, he addressed him, saying, “I have heard that you made a vow that if a man from the Quraish asks you for two things, you will agree to one of them.” Amr replied, “Yes.”

Hazrat Ali^(ra) said, “The first thing I will say to you is that you should become a Muslim and, by accepting the Holy Prophet^(sa), become the recipient of God’s blessings.” Amr said, “This won’t be possible.” Hazrat Ali^(ra) said, “If you do not accept this, then prepare yourself to fight me.” Amr started laughing and said, “I never thought anyone would speak to me this way.” He then asked Hazrat Ali^(ra) his name and heritage. When Hazrat Ali^(ra) told him, Amr said, “Your father was a friend of mine. Go and send an elder in your place. Nephew (he said referring to Hazrat Ali^(ra)), you are but a child and I do not wish to shed your blood. Send one of your elders instead.” Hazrat Ali^(ra) said, “You might not wish to shed my blood, but I will not hesitate to shed yours.” Now, blinded by rage, Amr jumped down from his horse and hamstrung it, causing it to fall (he killed his horse and came down to fight). Mad like the flame of a fire, he advanced towards Hazrat Ali^(ra) and swung his sword upon him with such great force that it pierced through his shield and struck his forehead, causing a slight wound. But in the same moment, Hazrat Ali^(ra) raised a slogan glorifying Allah and attacked with such force that his enemy was left on the defensive. Hazrat Ali’s^(ra) sword struck Amr’s shoulder and came all the way down, leaving him writhing as he fell to his death.

Some narrations record that there were not two but three things from which Hazrat Ali^(ra) told Amr he had to choose. The first was that he should return (one of the options which Hazrat Ali^(ra) gave him was to go back). Amr said that he would not comply. The next option was that Amr should become a Muslim and the third was that he should fight. When Amr was killed, his comrades became frightened and fled upon their horses. Hazrat Zubair^(ra) followed them and killed Naufal bin Abdillah. Among them was also Hubairah bin Abi Wahb, who was the husband of Umme Hani, Hazrat Ali’s^(ra) sister. Hazrat Zubair^(ra) swung his sword upon him with such force that it cut through his horse’s collarbone. According to another narration, after Amr was killed, Hubairah and Dirar bin Khattab attacked Hazrat Ali^(ra), but then they both fled as Hazrat Ali^(ra) fought back. In fact, Hubairah even left his armour behind as he fled despite him being regarded as one of the Quraish’s best cavaliers.

According to one narration, when Dirar bin Khattab, the brother of Hazrat Umar^(ra) ran away, Hazrat Umar^(ra) chased after him. (in Sirat al-Halabiyyah it is written Dirar bin Khattan was the brother of Hazrat Umar^(ra), however this is an error on the part of the author. This was not his brother). Dirar suddenly stopped and took aim with his spear at Hazrat Umar^(ra) but then stopped himself from attacking him. He addressed Hazrat Umar^(ra) and said: “Umar! Remember this favour of mine that I did not attack you.” It is written how Hazrat Umar^(ra) recalled this favour, it was not a favour of Dirar upon him, rather it was a favour of Allah the Almighty upon him and perhaps the prayers of Hazrat Umar^(ra) that on the occasion of the Victory of Mecca, Dirar accepted Islam. Following this, he wholeheartedly took part in the wars fought by the Muslims. He fought bravely in each battle and was martyred in the Battle of Yamamah. According to some narrations, he was not martyred; rather he lived a long life and died in a state of being a Muslim.

After the killing of Amr bin Abd Wudd, the disbelievers sent a message to the Holy Prophet^(sa) stating that they would pay 10,000 dirhams to retrieve his body. The Holy Prophet^(sa) stated, “Take him, we do not put a price on the corpse.”

According to some narrations, Naufal bin Abdillah was killed in a separate incident. The details are that one day, he mounted his horse and paced ahead in order to jump over the trench. However, the horse was unable to cross the trench and fell inside along with its rider. Through this, Allah the Almighty brought about his end as he broke his neck upon falling into the trench. (Sirat Khatam-un -Nabiyyeen, pp. 588-589; Al-Bidayah wa al-Nihayah, Vol. 2, Part 4, Dar-ul-Kutub Al-Ilmiyyah Beirut, p. 115; Subul al-Huda Wa al-Rishad, Vol. 4, Dar-ul-Kutub Al-Ilmiyyah Beirut, pp. 377-378; Sirat a l-Halabiyyah, Vol. 3, Dar-ul-Ma’arifah, Beirut, p. 20; Tabqat-ul-Kubra, Vol. 2, Dar-ul-Kutub Al-Ilmiyyah, Beirut, p. 283; Ghazwah-e-Ahzab, Shameel, Nafees Academy, Karachi, p. 225; Al-Isabah Fi Tamyeez al-Sahabah, Vol. 3, Dar-ul-Kutub Al-Ilmiyyah, Beirut, Lebanon, 1995, p. 392; Al-Sirah a l-Nabawiyyah, Abi Hassan Al-Nadwi, Vol. 1, Maktabat-ul-Shamilah, p.353)

The idolaters sent a delegation in order to retrieve his body and offered to pay money to the Holy Prophet(sa). However, he stated, “We do not need any money in exchange for him and nor do we stop you from burying him.” (Subul al-Huda Wa al-Rishad, Vol. 4, Dar-ul-Kutub Al-Ilmiyyah Beirut, p. 380)

Hazrat Musleh-e-Maud(ra) has also mentioned the killing of Naufal as follows:

“The enemy, whilst launching an attack upon the trenches, would at times succeed in crossing over the trench. As such, one day, some of the prominent generals from among the disbelievers were able to cross over the trench. However, the Muslims fought so relentlessly that they had no choice but to retreat. In this particular incident, one of the prominent chiefs of the disbelievers, whose name was Naufal, died whilst trying to cross over the trench. He was such a prominent chief that the disbelievers thought that if his body were mutilated, then this would be a source of great embarrassment for them that they would not be able to show face in the whole of Arabia. Thus, they sent a message to the Holy Prophet(sa) that if he were to return his body, they would be willing to pay 10,000 dirhams. They thought that since they had cut off the nose and ears of the chiefs and leaders among the Muslims, in fact even to the paternal uncle of the Holy Prophet(sa), therefore the Muslims would also perhaps do the same to their leaders and thereby bring humiliation to their people. However, the commandments of Islam are completely against this and it does not permit to mutilate the bodies. Hence, when the message of the disbelievers reached the Holy Prophet(sa), he stated, ‘What are we going to do with this body? It is of no use to us and we do not want anything in return for it. You are free to take his body; we have nothing to do with it.’” (Di bacha Tafsir-ul-Qur an, Anwar-ul-Ulu m, Vol. 20, p. 277-278)

In any case, there are further details in this regard which will be continued in the future, insha-Allah.

From today, the ijtemas of Lajna and Ansar will commence. Just as I reminded the k huddam, the l ajna and a nsar should also focus on prayers especially during these days and sending salutations upon the Holy Prophet(sa). May Allah the Almighty enable everyone to do so and enable you all to fulfil the purpose of these gatherings rather than just spending your time on leisurely activities and engaging in conversations. May Allah the Almighty bless this in every respect.