Friday Sermon delivered at Masjid Mubarak, Islamabad, Tilford, UK
After reciting Tashahhud, Ta‘awwuz and Surah al-Fatihah, His Holiness, Hazrat Mirza Masroor Ahmad(aba) said that he would continue mentioning incidents relating to the Battle of the Confederates.
His Holiness(aba) said that when the disbelievers were not able to achieve any success thus far in the battle. They vowed that they would wage a fierce attack the next morning. They surrounded the ditch before sunrise, and a contingent went towards the tent of the Holy Prophet(sa). They continuously tried crossing the ditch, while also launching countless arrows. These attempts and attacks by the disbelievers continued. It was on this day that, according to some historians, the Muslims were unable to offer their prayers on time due to being occupied by the constant attacks. It is said that the Muslims were unable to offer the early after or late afternoon prayers until after the sun had set.
His Holiness(aba) said that it cannot be true that the Holy Prophet(sa) and his companions would not have offered the prayers. No doubt they would have been occupied, but they would have offered the prayers. It is true that a fierce attack was waged around the time of the late afternoon prayer, however, it would still have been offered, even if in a short amount of time.
His Holiness(aba) quoted Hazrat Mirza Bashir Ahmad(ra) who writes,
‘…That all of the prayers of the Muslims were not offered on time is incorrect. Quite the contrary, all that is substantiated by authentic narrations is that until that time, since Salat-e-Khauf had not been prescribed as yet, due to the continuous threat and engagement, only one prayer, i.e., Asr prayer could not be offered in time and was combined with Maghrib. In light of certain narrations, only the Zuhr and Asr prayers were offered later than usual.’
(The Life and Character of the Seal of Prophets (sa), Vol. 2, p. 469)
His Holiness(aba) said that the Promised Messiah(as), who is the Judge and Just Arbiter of this age deemed those narrations which state that four prayers were combined after sundown are all weak narrations. There is only one narration that the Promised Messiah(as) deems valid, which is that the late afternoon prayer was offered slightly later than its exact time. Hence, it is clear that all of the prayers were not offered all at once.
His Holiness(aba) said that it is recorded that the Battle of the Confederates was difficult for the Muslims, as they were also faced with hunger and cold weather. During this time, there was a contingent of the Muslim army going to bury one of their comrades. Along the way, they came across twenty camels loaded with provisions which were being sent by the Banu Quraizah towards the Quraish. These were rations being sent by the efforts of Huyayy bin Akhtab. After a small exchange, the Muslims were able to take the camels into their possession and presented them the Holy Prophet(sa). The Muslims at the ditch were able to benefit from those provisions and some camels were also slaughtered for food. This was a tactical ploy and in a state of war it was perfectly permissible for the Muslims to have done this.
His Holiness(aba) said that there is also mention of the Holy Prophet(sa) praying against the confederates. It is recorded that for three days, the Holy Prophet(sa) would raise his hands and pray against the confederates between the two afternoon prayers. Then the Holy Prophet(sa) said that the Muslims should not seek to come face to face with the enemy, rather they should seek protection from God. But, if they were to come face to face with the enemy then they should remain patient. Then the Holy Prophet(sa) prayed for the help against the disbelievers and for the ability to defeat them.
His Holiness(aba) said that the disbelievers had grown weary and were anxious to launch a large attack in attempts to end the Muslims. From a tactical standpoint, the disbelievers drew confidence from that fact that they had surrounded Madinah from all sides and that they had allies in the Banu Quraizah who were inside Madinah. They estimated that launching a single unified attack would end Madinah. As the disbelievers plotted, God’s decree initiated help from the Muslims from the unseen.
‘An individual named Na‘im bin Mas‘ud who belonged to the Ashja‘ tribe, which was a branch of the Ghatafan tribes, and was fighting against the Muslims in this war, reached Madinah. In his heart, this person had accepted Islam, but until now, the disbelievers were unaware of this. Taking benefit of this state, with great intelligence, he employed a strategy which succeeded in creating rift between the disbelievers.
First, Na‘im bin Mas‘ud went to the Banu Quraizah, and since he held old relations with them, he met their chieftains and said:
“In my opinion, you did not do well in betraying Muhammad [sa] and joining the Quraish and Ghatafan. The Quraish and Ghatafan are only here in Madinah for a few days, but you are permanent residents of this place, because this is your homeland and you shall continue to come into contact with the Muslims. Just remember that when the Quraish, etc. leave from here, they shall not give you the least consideration and shall leave you here at the mercy of the Muslims. In the least, you should demand the Quraish and Ghatafan to hand over a few men as hostages, so that you may be reassured that you will not suffer betrayal in the end.”
The chieftains of the Banu Quraizah understood this advice of Na‘im and became prepared to demand hostages from the Quraish so that they would not confront difficulty in the end. After this, Na‘im bin Mas‘ud went to the chieftains of the Quraish and said:
“The Banu Quraizah are afraid that after you leave they may be faced with difficulty on your account; hence, they are beginning to doubt this alliance and intend to demand a few hostages as a guarantee. However, you should not give them any hostages at all, lest they betray you and hand over your hostages to the Muslims”, etc., etc.
Then, he went to his own tribe, the Ghatafan, and said similar things. By God’s design, it so happened that the Quraish and Ghatafan were already planning an all-out attack upon the Muslims. This attack was to be waged from all four fronts of the city simultaneously, so that the Muslims would not be able to defend themselves due to their meagre number and their line of defence could be penetrated from one place or another. With this intention, they sent word to the Banu Quraizah that, “The siege is becoming overly prolonged and people are growing weary. Thus, we have decided that tomorrow all of the tribes shall wage a united attack upon the Muslims, you should also remain prepared for tomorrow’s assault.” The Banu Quraizah, who had already spoken with Na‘im responded, “Tomorrow is our Sabbath day and thus we are unable to engage the following day; and either way, until you hand over to us some hostages as a guarantee that you shall not betray us in the end, we cannot partake in this attack.” When the Quraish and Ghatafan received this response from the Banu Quraizah, they were left astounded and said, “Na‘im has spoken the truth, it seems as if the Banu Quraizah are bent upon betraying us.” On the other hand, the Banu Quraizah received the response of the Quraish and Ghaṭafān that, “We shall not give you any hostages. If you wish to come in support, then do so without any conditions.” As a result, the Banu Quraizah said, “It is true that Na‘im has given us good advice in that the Quraish and Ghatafan do not hold good intentions.” In this manner, the intelligent strategy of Na‘im managed to create rift and dissent within the disbelieving camp.
This is the strategy which was employed by Na‘im, but the most remarkable aspect of this was that even in such a sensitive mission, insofar as possible, Na‘im did not say anything in particular which could be classified as falsehood. As far as the use of tactical strategy is concerned in order to carry out a plan, or to formulate a design by which one may be safeguarded from the mischief of an enemy is concerned, this is not objectionable at all. In fact, it is a very beneficial part of the art of war, by which a cruel enemy can be frustrated and defeated and the unnecessary chain of bloodshed and carnage can be brought to an end.’
(The Life and Character of the Seal of Prophets (sa), Vol 2, pp. 474-476)
His Holiness(aba) quoted the Second Caliph, Hazrat Mirza Bashiruddin Mahmud Ahmad(ra) who writes,:
‘One Nu‘aym, who belonged to the tribe of Ghatafan, became inclined towards Islam. He had come with the pagan armies but looked for an opportunity to help the Muslims. Alone, he could not do much. But when he saw that Jews had made common cause with the Arabs and Muslims seemed faced with certain death and destruction, Nu‘aym made up his mind to do what he could to save the Muslims. He went to the Banu Qurayzah, and talked to their chiefs. If the Arab armies ran away, what did they expect Muslims would do? The Jews being in compact with the Muslims, should they not be ready for punishment due to those who prove false to a compact? The interrogation frightened the Jewish leaders. They asked him what they should do. Nu‘aym advised them to ask for seventy pagans as hostages. If the pagans were honest about a concerted attack they would not refuse the request. They should say that these seventy would guard their strategic points, while they themselves attacked the Muslims from the rear. After his talks with the Jews he went to the pagan leaders. He asked them what they would do if the Jews went back on their compact; if, to conciliate the Muslims they asked for pagan hostages and then handed them over to the Muslims. Was it not important for them to test the honesty of the Jews and ask them to participate in the common attack at once? The pagan chiefs were impressed by this advice. Acting upon it, they sent word to the Jews asking them whether they would not attack the town from the rear now that they (the confederates) were ready for the planned attack. The Jews replied that the following day was their Sabbath and they could not fight on that day. Secondly, they said, they belonged to Medina, and the Arab confederates were all outsiders. Should the Arabs flee from the battle, what were the Jews going to do? The Arabs should, therefore, give seventy men as hostages. The Jews would then be ready to carry out their part of the attack. Suspicion was already at work. The Arabs refused to entertain the Jewish request. If the Jews were honest in their compact with the Arabs, there was no meaning in the sort of proposal which they had made. Suspicion being subversive of courage, the Arab armies lost their zeal, and when night came, went to sleep burdened with doubts and difficulties.’
(Hazrat Mirza Bashiruddin Mahmud Ahmad(ra), Introduction to the Study of the Holy Qur’an, p. 161)
His Holiness(aba) said that God also helped the Muslims by way of a storm one night which drove away the disbelievers who sought to attack. His Holiness(aba) quoted Hazrat Mirza Bashir Ahmad(ra) who writes,
‘It was possible that the peaceful efforts of Na‘iim bin Mas‘ud may have been wasted and after a temporary stumble and shaking, the disbelievers may have regained their unity and steadfastness. However, by God’s design, it so happened that after these occurrences, fierce winds struck at night, and as the encampment of the disbelievers was situated in an open plain, this resulted in a fierce storm. Tents were uprooted and their coverings flew off, cooking vessels were overthrown and a rain of sand and pebbles began to fill the ears, eyes and noses of the people. Then, more than anything else, the national fires, which were kept alight during the night with great formality according to the ancient Arab custom, began to blow out here and there, like loose debris. These spectacles shocked the superstitious hearts of the disbelievers, which were already shaken due to the hardship of this prolonged siege and the bitter experience of mutual distrust among the confederates, that they were unable to regain themselves thereafter. Before dawn, the horizon of Madinah was cleansed of the dirt and dust of the disbelieving army.
Hence, it so happened that when the storm took on strength, Abu Sufyan summoned the nearby chieftains of the Quraish and said, “Our difficulties are increasing. It is no longer appropriate for us to stay here. It is better for us to return and as for me, I am off.” Upon issuing this command, he ordered his men to retreat and then took to his camel. However, the state of his fear was such that he even forgot to untie the forelegs of his camel. After he had mounted and noticed that the camel was not moving, he remembered that the camel was yet to be untied. At this time, Ikramah bin Abu Jahl was standing beside Abu Sufyan, and in somewhat of a bitter tone he said, “Abu Sufyan! You are the commander of the army yet you flee from the army leaving it behind and do not even care for the others.” Abu Sufyan was embarrassed at this and dismounted from his camel saying, “There you are, I am not going anywhere yet, but you should quickly prepare and leave here as quickly as possible.” Hence, people quickly became engaged in preparations and shortly thereafter, Abu Sufyan mounted his camel and set off. Until that time, the Banu Ghatafān and the other tribes had no knowledge whatsoever of the Quraish’s intent to flee. However, when the encampment of the Quraish began to quickly vacate, the others also found out about this. As a result, the others became fearful as well and announced a retreat. The Banu Quraizah also retired to their fortresses. Along with the Banu Quraizah, the chief of the Banu Nadir, Huyayy bin Akhtab also accompanied them to their fortresses. Before the light of dawn manifested itself, the entire plain was empty, and by a sudden and astounding transformation of events, the Muslims, who were on the verge of defeat, became triumphant victors.’
(The Life and Character of the Seal of Prophets (sa), Vol. 2, pp. 476-478)
His Holiness(aba) quoted the Second Caliph, Hazrat Mirza Bashiruddin Mahmud Ahmad(ra) who writes,
‘Suspicion being subversive of courage, the Arab armies lost their zeal, and when night came, went to sleep burdened with doubts and difficulties. Both officers and men repaired to their tents in depressed mood. Then a miracle happened, help coming from heaven to the Muslims. A keen wind began to blow. Tent walls were swept away. Cooking pots toppled over fires. Some fires were extinguished. The pagans believed in keeping alive a fire throughout the night. A blazing campfire was a good omen, an extinguished one a bad omen. When a fire in front of a tent became extinguished, the occupants thinking it a bad augury, would withdraw from the battle for the day, and join again. The pagan leaders were already stricken with doubts. When some campers packed away, others thought that the Muslims had made a night attack. The suggestion became contagious. They all started packing and withdrawing from the field. It is said that Abu Sufyan was asleep in his tent. News of the sudden withdrawal of the pagan divisions reached his ears. He got up agitated and, in excitement, mounted a tethered camel. He spurred the animal, but the animal would not move. His friends pointed to what he was doing, untied the animal, and Abu Sufyan with his friends was able to leave the field.’
(Hazrat Mirza Bashiruddin Mahmud Ahmad(ra), Introduction to the Study of the Holy Qur’an, pp. 161-162)
His Holiness(aba) then quoted Hazrat Mirza Bashir Ahmad(ra) who writes,
‘The very same night, when the disbelievers were fleeing from the field of battle on their own, the Holy Prophet(sa) addressed the companions around him and said, “Is there anyone from among you who agrees to go and ascertain the state of the disbelieving army at this time?” However, the companions relate that at the time, the cold was so extreme, and then, fear, hunger and exhaustion was so great, that none could find it within themselves to submit a response or make a movement. Finally, the Holy Prophet(sa) called out the name of Hudhaifah bin Yaman himself, upon which he stood up, shivering in the cold, and presented himself before the Holy Prophet(sa). With extreme affection, the Holy Prophet(sa) stroked his head and supplicated in his favour, and said, “Have no fear and rest assured that God-willing, no harm shall come to you. Quietly slip into the disbelieving camp and do not create a stir, nor reveal yourself.” Hudhaifah(ra) relates that:
“When I set off, I noticed that there was no sign of cold in my body. In fact, I felt as if I was passing through a warm room. My anxiety left me completely. The night was pitch black, and I fearlessly yet silently, penetrated the enemy camp. At the time, I found Abu Sufyan standing above a fire in order to warm himself. Upon seeing him, I immediately took aim with my bow, and was about to shoot, but then I remembered the admonition of the Holy Prophet(sa), and held back from shooting my arrow. If I had shot my arrow, Abu Sufyan was in such close range that most surely, he would not have been able to escape. At the time, Abu Sufyan was urging his men to prepare for the return march and then he took to his camel right before my eyes. Due to his anxiety, he forgot to untie the forelegs of his camel. After this, I returned.
When I reached my camp, the Holy Prophet(sa) was engaged in Salat. I waited until the Holy Prophet(sa) had finished and then presented my report of the entire situation. The Holy Prophet(sa) thanked God and said, “This is not the result of our own effort or strength, rather, it is due completely to the Grace of God, Who has put the confederates to flight by His breath.” After this, news of the retreat of the disbelievers immediately spread throughout the Muslim camp.’
(The Life and Character of the Seal of Prophets (sa), Vol. 2, pp. 478-479)
His Holiness(aba) said that incident has also been mentioned by the Second Caliph, Hazrat Mirza Bashiruddin Mahmud Ahmad(ra) who writes,
‘Two-thirds of the night had passed. The battlefield had cleared already. An army of between twenty and twenty-five thousand soldiers and followers disappeared, leaving a complete wilderness behind. Just at that time the Prophet had a revelation that the enemy had fled as the result of an act of God. To find out what had happened the Prophet wanted to send one of his followers to scan the battlefield and make a report. The weather was icy cold. Little wonder, the ill-clad Muslims were freezing. Some heard the Prophet’s voice when he called out in the night. They wanted to reply, but could not. The cold was forbidding. Only Hudhayfah was able to say aloud, “Yes, Prophet of God, what do you want us to do?”
The Prophet called out again. Again nobody could answer because of the cold. Only Hudhayfah answered again. The Prophet asked Hudhayfah to go and survey the battlefield, for God had informed him that the enemy had fled. Hudhayfah went near the ditch, and from there saw that the enemy had vacated the field. There were no soldiers and no men. Hudhayfah returned to the Prophet, recited the Kalimah and said the enemy had fled. On the morrow Muslims also unpegged their tents and started packing for the city. A severe trial lasting for about twenty days had ended.’
(Hazrat Mirza Bashiruddin Mahmud Ahmad(ra), Introduction to the Study of the Holy Qur’an, p. 162)
His Holiness(aba) said that he would continue mentioning these details in the future.
His Holiness(aba) said that the state of the world is deteriorating by the day and it is hurtling towards destruction. The United States and other major powers do not seek to act with justice, while the war continues to expand. His Holiness(aba) prayed that may Allah the Almighty protect Ahmadis and the innocent from the dangerous and ill effects of this. His Holiness(aba) said that to this end, we must increase in our connection with God Almighty and focus even more on prayers. Every Ahmadi should pay attention to this.
His Holiness(aba) said that the conditions for Ahmadis in Pakistan are also worsening a great deal and made an appeal for prayers for them as well as the conditions being faced by the Ahmadis in Bangladesh who are facing great difficulties. May Allah the Almighty bestow His mercy and grace on all of them.
Summary prepared by The Review of Religions
After reciting the tashahhud, ta‘awuz, and Surah al-Fatihah, Hazrat Khalifatul Masih V(aba) stated:
The accounts from the Battle of the Confederates [Jang-e-Ahzab] are currently being mentioned in the sermons. Further details in relation to the Battle of Ahzab have been recorded as follows:
When the idolaters were unsuccessful, despite having crossed the ditch and were, in fact, faced with great defeat, they all unanimously agreed on launching an attack in the morning and that no one would remain behind. They made preparations the entire night and encountered the Holy Prophet(sa) at the ditch before sunrise. The idolaters surrounded the ditch from all fronts and dispatched a unit towards the camp of the Holy Prophet(sa). Khalid bin Walid was part of this unit. Along with multiple attempts to cross the ditch, there was a fierce battle of arrows. The disbelievers were waiting for the Muslims to display any sign of negligence so that they could find an opportunity to cross the ditch. These attacks and these attempts were made in short intervals. On this very occasion, Wahshi bin Harb martyred Tufail bin Nu’man with his spear. According to some, it was Tufail bin Malik bin Nu’man Ansari. Hazrat Sa’d bin Muadh(ra) was also struck by an arrow, which wounded him, and it was this very wound that led to his martyrdom a few days later. (Subul al-Huda Wa al-Rishad, Vol. 4, Dar-ul-Kutub Al-Ilmiyyah, Beirut, p. 380; Sirat Encyclopedia, Vol. 7, Darussalam, p. 345) This was the very same day the Muslims struggled to offer the prayer on time due to the constant engagement and attacks that day.
From the incidents that have been narrated, it seems that narrators that appeared later [in time] were unable to preserve these incidents correctly, and after a while, the narration stated that on that day, the Muslims, along with the Holy Prophet(sa), were unable to offer the Zuhr and Asr prayers until the sun had set. This incident is generally narrated as such that these prayers were offered after sunset.
Some historians have exaggerated this to such an extent that Allah caused the sun that had already set to rise again so that the Muslims could offer the Zuhr and Asr prayers, whereas in reality, this did not happen. There is no doubt that day was an extremely difficult day. The Holy Prophet(sa) and all the Muslims were constantly under attack, but it was not the case that everyone, particularly the Holy Prophet(sa), was not able to offer any of the prayers. These were difficult days, no doubt, but it was not the case that they could not at all offer the prayers. They offered the prayers that day as well. However, these prayers were offered in a state of constant fear and unease. It appears that at the time of Asr, the attacks intensified to such an extent that it became difficult to offer the Asr prayer and that it was offered towards the very end of its prescribed time.
In The Life & Character of the Seal of Prophets, Hazrat Mirza Bashir Ahmad Sahib(ra) has narrated this incident in the following manner:
“[On that day], all of the prayers of the Muslims were not offered on time is incorrect. (It is alleged that they were unable to offer their prayers, but this is incorrect.) Quite the contrary, all that is substantiated by authentic narrations is that until that time, since Salat-e-Khauf [prayer at a time of fear] had not been prescribed as yet, due to the continuous threat and engagement, only one prayer, i.e., Asr prayer, could not be offered in time and was combined with Maghrib. In light of certain narrations, only the Zuhr and Asr prayers were offered later than usual.” (Sirat Khatam-un-Nabiyyeen, p. 588)
Hazrat Musleh-e-Maud(ra) has also narrated this incident. He writes:
“One day, the attacks were so intense that the Muslims were unable to offer some prayers on time. This greatly pained the Holy Prophet(sa) that he said, ‘O God, punish the disbelievers for they have ruined our prayers.’ […] This sheds a lot of light on the morals of the Holy Prophet(sa), whereby one can understand that the dearest thing to him in this entire world was the worship of God Almighty, even though the enemy had surrounded them on all four sides of Medina. This was a time where, let alone the men of Medina, the lives of the women and children were also in danger. This was at a time when the hearts of all the people of Medina were in fear that the enemy would enter Medina from any direction at any given moment. Even in such a moment, the Holy Prophet(sa) desired to perform his worship to Allah Almighty on time and in an excellent manner. (That is to say, even at a time of heightened fear, his wish was merely to not miss his prayers.) The Muslim prayer is not like that of the Jews, Christians or Hindus, where it is offered one day a week; rather, it is performed five times throughout the day and night. To perform the prayer even once a day in such dangerous circumstances was difficult, let alone offering five in its proper manner and in congregation. Yet, even during these perilous days, the Holy Prophet Muhammad(sa) would offer these five prayers on time. If, on a given day, he was unable to call upon the name of his Lord peacefully and comfortably due to the intense attacks of the enemy, he would be severely aggrieved by this.” (Dibacha Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, pp. 273-274)
As the Judge and Arbiter of this era, the Promised Messiah(as) has deemed all the narrations weak in which it is mentioned that they offered all the prayers at night, and considered only one narration to be correct, in which there is mention of the Asr prayer being offered towards the very end part of its prescribed time. Whilst answering the allegation of a priest that the Holy Prophet(sa) offered four prayers at once, the Promised Messiah(as) states:
“As far as the objection of four Prayers being combined at the time when the Trench was being dug is concerned, the answer to this idiotic cavil is that God Almighty says religion does not encumber; that is, it does not impose such stringency as would cause man’s ruin. This is why He has ordained that Prayers should be combined and shortened in exigencies and afflictions. Regarding this particular occasion, however, there is no trustworthy hadith which mentions that four [obligatory Prayers] were combined. (Although it is possible, but there is no authentic narration which states that all four prayers were combined.) In fact, it is written in Fathul-Bari Sharh Sahih al-Bukhari, that what happened was that one Prayer—that is, the Asr Prayer—was offered later than usual when its time was running out.”
The Promised Messiah(as) continues:
“Had you been standing right now in front of me, I would have sat you down and asked you whether there is a consensus regarding the narration concerning the lapse of four Prayers. (The Promised Messiah(as) is addressing this opponent and asking where he got this reference from.) Combining four Prayers is in itself permissible according to the Shariah; namely, Zuhr with Asr, and Maghrib with Isha. Yes, in one da‘if [weak] narration it is mentioned that Zuhr, Asr, Maghrib, and Isha were offered together, but other sahih [authentic] ahadith refute it. The only thing proven is that the Asr was offered at the very last minute.” (Nur-ul-Quran No. 2, Ruhani Khazain, Vol. 9, p. 390)
In any case, it is clear that all the prayers of the day were not combined. Rather, the Asr prayer was offered towards the very end part of its prescribed time – there was only very little time left in which it was offered – and the Holy Prophet(sa) was pained that the prayer couldn't be offered in a calm and proper manner. In fact, it's written in the details of this battle that it was one that tested the Muslims' resolve. Aside from the regular fears that came with war, the hunger and cold were also extreme. People were having to go long periods of time without eating anything. In this situation, a special hand of divine support manifested in the following manner: an armed cavalry of Muslims on their way to attend the funeral of a loved one happened to come across a caravan of 20 camels carrying food provisions, which the Banu Quraiza had sent in support of the Quraish. These goods were being sent at the special request and efforts of Huyayy bin Akhtab. After a small altercation, the Muslims took possession of the camels and presented them before the Holy Prophet(sa).
The people at the trench ate from the goods in this caravan, and some camels were also slaughtered, while the rest of the camels the Muslims took back with them to Medina after the battle. When the commander of the Quraish, Abu Sufyan, learned about this, he remarked, “How ill-fortuned Huyayy ended up being, for now when we return we won't even have an animal upon which we can load our equipment.” (Subul al-Huda Wa al-Rishad, Vol. 4, Dar-ul-Kutub Al-Ilmiyyah, Beirut, p. 382)
In a state of war and the manner in which the Quraish had besieged the Muslims, this action of the Muslims was permissible. If the Muslims captured those goods, it was permissible for them to have done so.
There is also mention of the Holy Prophet(sa) praying against the confederates: Hazrat Jabir(ra) bin Abdullah narrates that on Monday, Tuesday, and Wednesday the Holy Prophet(sa) came between Zuhr and Asr, put down his mantle and raised his hands and prayed against the confederates. Hazrat Jabirra describes that we recognised happiness in the Holy Prophet’s(sa) face. Abdullah bin Ubayy bin Auwfa describes that the Holy Prophet(sa) prayed against the confederates. Abu Nuaim adds another detail that the Holy Prophet(sa) waited until when the sun set and then stood before the people and said:
“O people, do not desire to meet the enemy in battle. Rather, seek the protection of Allah. And if you meet the enemy in battle then be steadfast and know that paradise is under the shade of swords.” Then the Holy Prophet(sa) said:
اَللّٰھُمَّ مُنْزِلَ الْکِتٰبِ سَرِیْعَ الْحِسَابِ اِھْزِمِ الْاَحْزَابَ، اَللّٰھُمَّ اھْزِمْھُمْ وَانْصُرْنَاعَلَیْھِم
“O Allah, The One Who hath sent down the book, O You Swift in reckoning, destroy the opposing forces. O Allah destroy the opposing forces and help us against them!”
In another narration this prayer is mentioned as follows:
اَللّٰهُمَّ إِنِّي أَنْشُدُكَ عَهْدَكَ وَوَعْدَكَ، اَللّٰهُمَّ إِنْ تَشَأْ لَاتُعْبَدْ۔
“O Allah I beg of thee in the name of Your promise and Your oath, O Allah if You wish then this worship of Yours would cease.”
Hazrat Abu Sa‘eed Khudri(ra) related that he said, “O Messenger(sa) of Allah! The situation has become extremely dire. Are there any words that we can say or use to supplicate to draw His blessings?” The Holy Prophet(sa) replied, “Yes there is. Say:
اَللّٰهُمَّ اسْتُرْ عَوْرَاتِنَاوَ آمِنْ رَوْعَاتِنَا۔
“O Allah! Cover our faults and remove our fears.”
Hazrat Musleh-e-Maud(ra) also states:
“Many Muslims had become anxious at the odds which they had to face. They went to the Holy Prophet(sa) and said how critical the situation was, and how impossible it seemed to save Medina. They requested the Holy Prophet(sa) to pray especially. They also requested him to teach them a special prayer for this occasion.
“The Holy Prophet(sa) replied, ‘Have no fear. Pray to God that He should protect you from your weaknesses, strengthen your hearts, and relieve your anxiety.’ The Holy Prophet(sa) prayed himself in the following words:
اَللّٰھُمَّ مُنْزِلَ الْکِتٰبِ سَرِیْعَ الْحِسَابِ اِھْزِمِ الْاَحْزَابَ، اَللّٰھُمَّ اھْزِمْھُمْ وَزَلْزِلْھُمْ۔
“And also prayed in this manner:
یَا صَرِیْخَ الْمَکْرُوْبِیْنَ یَامُجِیْبَ الْمُضْطَرِّیْنَ، اکْشِفْ ھَمِّیْ وَ غَمِّیْ وَکَرْبِیْ، فَاِنَّکَ تَرٰی مَا نَزَلَ بِیْ وَ بِاَصْحَابِیْ۔
“Meaning, ‘God, You have sent to me the Quran. O Ye Who is swift in reckoning. These hordes that have come to attack us, defeat them. God, I beseech thee again: Defeat them, make us dominate over them, and upset all their evil plans.
“(The translation of the other prayer is:) ‘O Ye Who hears those who cry to Thee in misery and in affliction. Thou reply to those who are stricken with anxiety. Relieve me of my pain, my anxiety, and my fear. You know what conditions me and my Companions are up against.’” (Dibacha Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, p. 275)
It is written in the books of history that the battle had reached its peak, and the Quraish of Mecca and their allied tribes grew tired of the prolonged siege and were in a hurry to deal a final blow and eliminate the Muslims as quickly as possible. From a military standpoint, the way the Muslims were besieged from all sides and the manner in which the Banu Quraiza, their allies, were present within Medina, all these factors were enough to boost the hopes and resolve of the disbelievers. Now they wanted to attack all together at once and destroy Medina completely. The leaders of the disbelievers were planning their strategy and were doing so in a manner which is akin to the Persian saying that it is a person alone who makes plans, but on the other side, what was the decree of Allah? [As the Persian saying continues] that destiny laughs at these plans, as if saying, ‘look what I am about to do to you’ meaning none of their plans will succeed. Then, in accordance with the saying ‘Destiny laughs’, Allah Almighty set a hidden means of help in motion.
While explaining this, Hazrat Mirza Bashir Ahmad Sahib(ra) has written The Life and Character of the Seal of Prophets:
“At that very moment, an individual named Nua‘im bin Mas‘ud who belonged to the Ashja‘ tribe, which was a branch of the Ghatafan tribes, and was fighting against the Muslims in this war, reached Medina. In his heart, this person had accepted Islam, but until now, the disbelievers were unaware of this. Taking benefit of this state, with great intelligence, he employed a strategy which succeeded in creating rift between the disbelievers. First, Nua‘im bin Mas‘ud went to the Banu Quraizah, and since he held old relations with them, he met their chieftains and said: ‘In my opinion you did not do well in betraying Muhammad(sa) and joining the Quraish and Ghaṭafan. The Quraish and Ghatafan are only here in Medina for a few days, but you are permanent residents of this place, because this is your homeland and you shall continue to come into contact with the Muslims. Just remember that when the Quraish, etc. leave from here, they shall not give you the least consideration and shall leave you here at the mercy of the Muslims. In the least, you should demand the Quraish and Ghatafan to hand over a few men as hostages, so that you may be reassured that you will not suffer betrayal in the end.’ The chieftains of the Banu Quraizah understood this advice of Nua‘im and became prepared to demand hostages from the Quraish so that they would not confront difficulty in the end. After this, Nua‘im bin Mas‘ud went to the chieftains of the Quraish and said: ‘The Banu Quraizah are afraid that after you leave they may be faced with difficulty on your account; hence, they are beginning to doubt this alliance and intend to demand a few hostages as a guarantee. However, you should not give them any hostages at all, lest they betray you and hand over your hostages to the Muslims’, etc., etc. Then, he went to his own tribe, the Ghatafan, and said similar things. By God’s design, it so happened that the Quraish and Ghatafan were already planning an all-out attack upon the Muslims. This attack was to be waged from all four fronts of the city simultaneously, so that the Muslims would not be able to defend themselves due to their meagre number and their line of defence could be penetrated from one place or another. With this intention, they sent word to the Banu Quraizah that, ‘The siege is becoming overly prolonged and people are growing weary. Thus, we have decided that tomorrow all of the tribes shall wage a united attack upon the Muslims, you should also remain prepared for tomorrow’s assault.’ The Banu Quraizah, who had already spoken with Nua‘im responded, ‘Tomorrow is our Sabbath day and thus we are unable to engage the following day; and either way, until you hand over to us some hostages as a guarantee that you shall not betray us in the end, we cannot partake in this attack.’ When the Quraish and Ghatafan received this response from the Banu Quraizah, they were left astounded and said, ‘Nua‘im has spoken the truth; it seems as if the Banu Quraizah are bent upon betraying us.’ On the other hand, the Banu Quraizah received the response of the Quraish and Ghaṭafan that, ‘We shall not give you any hostages. If you wish to come in support, then do so without any conditions.’ As a result, the Banu Quraizah said, ‘It is true that Nua‘im has given us good advice in that the Quraish and Ghatafan do not hold good intentions.’ In this manner, the intelligent strategy of Nua‘im managed to create rift and dissent within the disbelieving camp. (They both became suspicious of each other.) This is the strategy which was employed by Nua‘im, but the most remarkable aspect of this was that even in such a sensitive mission, insofar as possible, Nua‘im did not say anything in particular which could be classified as falsehood. As far as the use of tactical strategy is concerned in order to carry out a plan, or to formulate a design by which one may be safeguarded from the mischief of an enemy is concerned, this is not objectionable at all. In fact, it is a very beneficial part of the art of war, by which a cruel enemy can be frustrated and defeated and the unnecessary chain of bloodshed and carnage can be brought to an end.” (Sirat Khatam-un-Nabiyyeen, pp. 591-593)
Hazrat Musleh-e-Maud(ra) states:
“After a few days, both parties, namely the Jews and disbelievers, decided to attack the Muslims together at a set time. However, at this critical moment, Allah the Almighty’s support manifested in a remarkable way. The details are as follows:
“A man named Nua’im, from the tribe of Ghatafan, secretly held faith in Islam. He had come along with the disbelievers but was waiting for an opportunity to assist the Muslims. Though he was just one man, and what could a single person do? When he saw that the Jews had also joined forces with the disbelievers and that, outwardly, there seemed no means of protection left for the Muslims, he was so deeply affected by the situation that he resolved to do something to prevent this impending disaster.
“When the two parties agreed to launch a combined attack on a specific day, Nua’im went to Banu Quraizah and spoke to their leaders. He said, ‘If the Arab forces flee, what will the Muslims do to you? You are under a treaty with them, and you can imagine the punishment you would face for breaking that treaty.’ This put fear in their hearts, and they asked, ‘What should we do?’ Nua’im advised, ‘When the Arab forces ask you to join the attack, demand that they send seventy of their men as ransom to stay with you. They will guard your fortresses while you launch an attack on the Muslims from the rear.’
“After this, Nua’im went to the leaders of the disbelievers and said, ‘These Jews are residents of Medina. What will you do if, at the critical moment, they betray you? To win the favour of the Muslims and to have their crime forgiven, what if they demand ransom from you and then hand them over to the Muslims? You should test their loyalty by inviting them to join the battle immediately.’
“The leaders of the disbelievers found this advice sensible, and the next day they sent a message to the Jews, saying that they were ready for a joint attack and that they should also prepare to attack with their forces the following day. However, Banu Quraizah replied, ‘Firstly, tomorrow is Sabbath, and we do not fight on the Sabbath, so we cannot participate in battle on that day. Secondly, we are residents of Medina, while you are outsiders. If you abandon the battle and leave, what will become of us? Therefore, give us seventy of your men as hostages, and only then will we join the fight.’
“Since the disbelievers already had suspicions, they refused this demand and said, ‘If your alliance with us is genuine, then such a request is meaningless.’ This exchange sowed doubts in the hearts of the Jews as well as the disbelievers. As is the norm, once doubts take root in the heart, the spirit of bravery begins to fade.” (Dibacha Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, pp. 280-281)
Then, Allah the Almighty’s decree manifested in another way. One night, a fierce wind blew, causing the forces of the disbelievers and the various tribes to flee. It is written in detail by Ibn Ishaq, who reported that Allah the Almighty sent a violent wind on a bitterly cold night, which overturned the disbelievers’ cooking pots and scattered their belongings. Baladhuri also wrote that Allah the Almighty aided the Muslims against the disbelievers through a windstorm. It was a wind filled with yellow [sand] that filled their eyes with dust, weakened them, and made them cowardly. The polytheists retreated and returned to their encampments, while the wind continued to blow against them. Angels covered their eyes with sand and made them retreat. Thus, they were forced to abandon their plans and leave. (Subul al-Huda Wa al-Rishad, Vol. 4, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 386-387)
Hazrat Mirza Bashir Ahmad Sahib(ra) mentions these details in the following manner:
“It was possible that the peaceful efforts of Nua‘im bin Mas‘ud may have been wasted and after a temporary stumble and shaking, the disbelievers may have regained their unity and steadfastness. However, by God’s design, it so happened that after these occurrences, fierce winds struck at night, and as the encampment of the disbelievers was situated on an open plain, this resulted in a fierce storm. Tents were uprooted and their coverings flew off, cooking vessels were overthrown and a rain of sand and pebbles began to fill the ears, eyes and noses of the people. Then, more than anything else, the national fires, which were kept alight during the night with great formality according to the ancient Arab custom, began to blow out here and there, like loose debris. (They relied on and paid homage to these fires and strived to keep them alight.) These spectacles shocked the superstitious hearts of the disbelievers, which were already shaken due to the hardship of this prolonged siege and the bitter experience of mutual distrust among the confederates, that they were unable to regain themselves thereafter. Before dawn, the horizon of Medina was cleansed of the dirt and dust of the disbelieving army.
“Hence, it so happened that when the storm took on strength, Abu Sufyan summoned the nearby chieftains of the Quraish and said, ‘Our difficulties are increasing. It is no longer appropriate for us to stay here. It is better for us to return and as for me, I am off.’ Upon issuing this command, he ordered his men to retreat and then took to his camel. However, the state of his fear was such that he even forgot to untie the forelegs of his camel. After he had mounted and noticed that the camel was not moving, he remembered that the camel was yet to be untied. At this time, Ikramah bin Abu Jahl was standing beside Abu Sufyan, and in somewhat of a bitter tone he said, ‘Abu Sufyan! You are the commander of the army yet you flee from the army leaving it behind and do not even care for the others.’ Abu Sufyan was embarrassed at this and dismounted from his camel saying, ‘There you are, I am not going anywhere yet, but you should quickly prepare and leave here as quickly as possible.’ Hence, people quickly became engaged in preparations and shortly thereafter, Abu Sufyan mounted his camel and set off. Until that time, the Banu Ghatafan and the other tribes had no knowledge whatsoever of the Quraish’s intent to flee. However, when the encampment of the Quraish began to quickly vacate, the others also found out about this. As a result, the others became fearful as well and announced a retreat. The Banu Quraizah also retired to their fortresses. Along with the Banu Quraizah, the chief of the Banu Nadir, Huyayy bin Akhtab also accompanied them to their fortresses. Before the light of dawn manifested itself, the entire plain was empty, and by a sudden and astounding transformation of events, the Muslims, who were on the verge of defeat, became triumphant victors.” (Sirat Khatam-un-Nabiyyeen, pp. 593-594)
Thus, from a state of fear that the disbelievers may overtake them, they reached the state of becoming victors. Hazrat Musleh-e-Maud(ra) has also mentioned these details. He writes:
“When night came, the disbelieving army went to sleep in its tents, burdened with doubts and difficulties. It was then that God opened another path of divine help. A strong wind began to blow at night. Tent walls were swept away. Cooking pots toppled over fires, and the fires lit by some tribes were extinguished. The pagans believed in keeping alive a fire throughout the night. A blazing campfire was a good omen, and if someone’s fire extinguished, they would consider that day to be one of misfortune for them. Hence they would wrap up their tents and would withdraw from the battle. Those whose fires were extinguished remained true to this custom as they packed their tents and began to retreat so that they could stay back for a day before rejoining the army. However, due to the disputes that had taken place during the day, doubts started creeping into the hearts of the leaders of the disbelievers. The tribes around the other tribes that had retreated were under the impression that perhaps the Jews had joined forces with the Muslims and waged an attack at night, which was why the tribes around them were fleeing. Hence they also started frantically packing their camps and began fleeing from the battlefield. Abu Sufyan had been comfortably resting in his tent when he got word of this incident. He got up and, in his worry, mounted his still-tethered camel and started spurring it to move. Eventually, his friends drew his attention towards this foolishness of his, upon which he untied the camel and fled from the battlefield along with his friends.”(Dibacha Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, p. 281)
When this became the state of the disbelievers, the Holy Prophet(sa) sent Hudhaifah bin Yaman(ra) to take stock and gather information about them. The details of this are written in The Life and Character of the Seal of Prophets(sa) as follows:
“The very same night, when the disbelievers were fleeing from the field of battle on their own, the Holy Prophet(sa) addressed the Companions around him and said, ‘Is there anyone from among you who agrees to go and ascertain the state of the disbelieving army at this time?’ However, the Companions relate that at the time, the cold was so extreme, and then, fear, hunger, and exhaustion were so great, that none could find it within themselves to submit a response or make a movement. Finally, the Holy Prophet(sa) called out the name of Hudhaifah bin Yaman himself, upon which he stood up, shivering in the cold, and presented himself before the Holy Prophet(sa). With extreme affection, the Holy Prophet(sa) stroked his head and supplicated in his favour, and said, ‘Have no fear and rest assured that God-willing, no harm shall come to you. Quietly slip into the disbelieving camp and do not create a stir, nor reveal yourself.’ Hudhaifah(ra) relates that:
“‘When I set off, I noticed that there was no sign of cold in my body. (He had been shivering due to the cold, but then he says he could not feel a single trace of the cold.) In fact, I felt as if I were passing through a warm room. My anxiety left me completely. The night was pitch black, and I fearlessly yet silently, penetrated the enemy camp. At the time, I found Abu Sufyan standing above a fire in order to warm himself. Upon seeing him, I immediately took aim with my bow, and was about to shoot, but then I remembered the admonition of the Holy Prophet(sa), and held back from shooting my arrow. If I had shot my arrow, Abu Sufyan was in such close range that most surely, he would not have been able to escape. At the time, Abu Sufyan was urging his men to prepare for the return march and then he took to his camel right before my eyes. Due to his anxiety, he forgot to untie the forelegs of his camel. After this, I returned.
“(He says,) When I reached my camp, the Holy Prophet(sa) was engaged in Salat. I waited until the Holy Prophet(sa) had finished and then presented my report of the entire situation. The Holy Prophet(sa) thanked God and said, ‘This is not the result of our own effort or strength; rather, it is due completely to the Grace of God, Who has put the confederates to flight by His breath.’ After this, news of the retreat of the disbelievers immediately spread throughout the Muslim camp.” (Sirat Khatam-un-Nabiyyeen, pp. 594-595)
This incident has also been mentioned by Hazrat Musleh-e-Maud(ra). He writes:
“Two-thirds of the night had passed. The field about twenty-five thousand soldiers had set up camp was left barren like a jungle. At that time, Allah the Almighty informed the Holy Prophet(sa) through revelation that He had caused the enemy to flee. (It was when Allah the Almighty informed the Holy Prophet(sa) of this that he asked the Companions to come forward.) The Holy Prophet(sa) wished to send someone to find out what had transpired, and so he called out to the Companions who were sitting around him. Those were winter days, and the Muslims would not have clothing that was sufficient. The cold caused even their tongues to freeze. (They were unable to speak.) Some Companions say that when they heard this call from the Holy Prophet(sa) they were unable to speak, though they wished to respond. It was only Hudhaifah(ra) who spoke up and said, ‘O Messenger(sa) of Allah. What is it that you require? (It is not stated here that the Holy Prophet(sa) specifically called out Hudhaifah(ra), rather it was Hudhaifah(ra) who responded.) The Holy Prophet(sa) said, ‘Not you, I require someone else.’ The Holy Prophet(sa) asked, ‘Is there anyone else?’ Yet again, due to the severe cold, those who were awake were unable to respond. Hudhaifah(sa) spoke up again saying, ‘I am present, O Messenger(sa) of Allah.’ Eventually, the Holy Prophet(sa) dispatched Hudhaifah(ra) saying, ‘Allah the Almighty has informed me that He has caused our enemy to flee. Go and find out about the state of the disbelievers.’ Hudhaifah(ra) went near the ditch and saw that the field was completely empty with no trace of the disbelieving soldiers. When he returned, he recited the Islamic creed, testified to the prophethood of the Holy Prophet(sa) and said, ‘The enemy has fled the battlefield.’” (Dibacha Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, pp. 281-282)
The remaining details will be mentioned in the future, insha-Allah.
As you are aware, the state of the world is deteriorating by the day, and it is hurtling towards destruction. The United States and other major powers do not seek to act with justice, while the war continues to expand. May Allah the Almighty protect Ahmadis and the [other] innocent from the dangerous and ill effects of this. For this, we must increase our connection with God Almighty and focus even more on prayers. Every Ahmadi should pay attention to this.
The conditions for Ahmadis in Pakistan are also worsening a great deal. Pray for them as well and also for the Ahmadis in Bangladesh, who are also facing great hardships. May Allah the Almighty bestow His mercy and grace upon them all.
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