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

The Battle of the Ditch is being discussed nowadays. It was mentioned that the disbelievers had fled from the battlefield due to the storm that took place overnight. The following is recorded in history regarding the events after the disbelievers fled from the battlefield: When Allah the Almighty caused the armies to retreat from the Holy Prophet^(sa), he said:

اَلْآنَ نَغْزُوْھُمْ وَلَا یَغْزُوْنَنَا

“In the future, we will set out against the Quraish and they will not have the courage to set out against us.”

This is exactly what transpired after this; the Quraish did not have the courage to attack the Muslims, so much so that Mecca was conquered at the hands of the Holy Prophet^(sa). Nevertheless, in the morning, there was no opponent on the other side of the ditch; everyone had fled. Upon this, the Holy Prophet^(sa) permitted the Muslims to return home, and everyone did so gladly. (Subul al-Huda wa al-Rashad, Vol. 4, Dar Al-Kotob Al-Ilmiyah, Beirut 1993, pp. 389-390)

It is said that the siege of the ditch lasted for 15 days and according to one narration, it lasted for 20 days. It is also said that it lasted for approximately one month. (Imta’ al-Asma, Vol. 1, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 242)

Nine individuals were martyred during the Battle of the Ditch; one of them was Sa’d bin Mu’adh^(ra) who was wounded during this battle and passed away a few days thereafter. There was also Anas bin Aus, Abdullah bin Sahl, Tufail bin Nu’man, Tha’labah bin Ghanamah bin Adiyy, Ka’b bin Zaid, Qais bin Zaid bin Amir, Abdullah bin Abi Khalid and Abu Sinan bin Saifi bin Sakhr. There were two Companions who were martyred prior to this, who have already been mentioned; they had set out to gather information about the army of Abu Sufyan and were martyred there. As such, a total of 11 individuals were martyred. These two were Sulait and Sufyan bin Auf Aslami.

Three idolaters were killed: Amr bin Abd-e-Wudd, Naufal bin Abdillah bin Mughirah and Uthman bin Munabbih. On the day of the Battle of the Ditch, i.e., on the day the disbelievers launched a ferocious attack, and the Muslims shot a flurry of arrows in response to their onslaught of arrows, he was also struck by an arrow and died from the wound after returning to Mecca. (Subul al-Huda wa al-Rashad, Vol. 4, Dar Al-Kotob Al-Ilmiyah, Beirut 1993, pp. 364-365, 390)

The outcome of the Battle of the Ditch was miraculous, as we have seen throughout history. In relation to this, Hazrat Mirza Bashir Ahmad Sahib^(ra) has written:

“After a siege of more or less, twenty days, the army of the disbelievers left Medina without success and victory, and the Banu Quraizah, who had also come out to aid them retired to their fortress. In this war, the Muslims did not suffer a great loss of lives; only five or six men were martyred. Sa‘d bin Mu‘adh^(ra), who was the head chieftain of the Aus tribe, sustained such a heavy wound that in the end, he could not recover. This was a loss for the Muslims, which could not be compensated. Only three men from the army of the disbelievers were killed, however, in this battle, the Quraish received such a blow that afterwards, they could never muster the courage to round up a large group and set out like this again, or attack Medina. The prophecy of the Holy Prophet^(sa) was fulfilled to the letter. After the army of the disbelievers had set off, the Holy Prophet^(sa) also instructed the companions to return and the Muslims left the field of battle to enter Medina […] The battle of the ‘Ditch’ or ‘Confederates,’ which came to an unexpected and sudden end, was a very dangerous war.

“Until that time, the Muslims had never been faced with a crisis of such magnitude, nor were they ever subjected to such tribulation thereafter in the life of the Holy Prophet^(sa). This was a violent quake, which shook the edifice of Islam to its very foundation. Its horrific scenes dazzled the eyes of the Muslims, and their hearts began to reach their throats, and the weaker ones began to think that this was the end. The jolts of this terrible quake shook them for about a month, more or less, and thousands upon thousands of bloodthirsty beasts besieged their homes, turning their lives bitter. This bitter affliction was doubled by the treachery of the Banu Quraizah, and at the heart of this entire conspiracy were those ungrateful Jews, whom the Holy Prophet^(sa) had benevolently permitted to leave Medina in peace and security.

“It was due to the incitement of these very Jewish chieftains, that all of the renowned tribes of the Arabian desert became intoxicated in their animosity for Islam and converged upon Medina to expunge the Muslims. It is absolutely certain that on this occasion, if these wild beasts had gained the opportunity to enter the city, not a single Muslim would have survived, and the honour of a single chaste Muslim lady would not have been safe from the filthy attacks of these people. However, it was merely due to the Grace of Allah the Exalted and the Power of His unseen hand that this swarm of locusts was forced back without success and victory, and the Muslims, who were full of emotions of thankfulness and gratitude, returned to their homes with a breath of peace and satisfaction. The threat posed by the Banu Quraizah still existed just as before. These people had secured themselves in their strongholds with peace and security after having displayed their treachery in a most dangerous manner. They now presumed that no one could do them any harm; however, in any case, it was incumbent that their mischief be put to an end. Their presence in Medina was no less than a snake in the grass (an enemy in hiding) for the Muslims. The experience of the Banu Nadir taught that whether this snake was permitted out of its home or left inside, it always proved to be equally lethal.” (The Life and Character of the Seal of Prophets^(sa), Vol. 2, pp. 479-481)

Nevertheless, action was taken against the Banu Quraizah in what is known as the Battle of Banu Quraizah, which took place in Dhu al-Qa'dah in the year 5 AH, corresponding to March and April, 627 CE. The Holy Quran also mentions this event. (The Life and Character of the Seal of Prophets^(sa), Vol. 2, p. 487)

Allah the Almighty states:

وَاَنۡزَلَ الَّذِیۡنَ ظَاھَرُوۡھُمۡ مِّنۡ اَھۡلِ الۡکِتٰبِ مِنۡ صَیَاصِیۡھِمۡ وَقَذَفَ فِیۡ قُلُوۡبِھِمُ الرُّعۡبَ فَرِیۡقًا تَقۡتُلُوۡنَ وَتَاۡسِرُوۡنَ فَرِیۡقًا وَاَوۡرَثَکُمۡ اَرۡضَھُمۡ وَدِیَارَھُمۡ وَاَمۡوَالَھُمۡ وَاَرۡضًا لَّمۡ تَطَـُٔوۡھَا ؕوَکَانَ اللّٰہُ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرًا

“And He brought those of the People of the Book who aided them down from their fortresses and cast terror into their hearts. Some you slew, and some you took captive. And He made you inherit their land and their houses and their wealth, and a land on which you had never set foot. And Allah has power over all things.” (The Holy Quran, 33:27-28)

A brief introduction to the Banu Quraizah is that it was a Jewish tribe comprising the descendants of Quraizah, who settled near Medina in a strong fortress. Thus, they became known as Banu Quraizah. Quraizah and Nadir were two brothers from the progeny of Prophet Aaron^(as). The descendants of the former became known as Banu Quraizah, and the descendants of the latter as Banu Nadir. (Tarikh al-Islam wa Wafayat al-Mashahir wa al-A’lam, Dar al-Kitab al-Arabi 1990, p. 320; Subul al-Huda wa al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut 1993, p. 18)

As mentioned in previous sermons and in the details of the Battle of the Ditch, the Banu Quraizah betrayed the Muslims during the battle by assisting the Quraish against them. They broke the covenant that they had made with the Holy Prophet^(sa).

After the Holy Prophet^(sa) returned from the Battle of the Ditch, he and his Companions laid down their arms, and the Holy Prophet^(sa) entered Hazrat Aisha’s^(ra) home. He called for water to wash his head. According to one narration, the Holy Prophet^(sa) bathed, applied perfume and offered the Zuhr prayer.

Hazrat Aisha^(ra) relates, “While we were inside the house, someone greeted us with peace. Upon his call, the Holy Prophet^(sa) swiftly went to meet him, and I observed through the doorway that it was Dihyah Kalbi, who was dusting off his face and wearing a turban. The Holy Prophet^(sa) leaned against his mount as they conversed. The man said, ‘O Messenger of Allah^(sa), you have laid down your arms, but by God, we have not.’” According to another narration, his words were, “‘Ever since we faced the enemy, the angels have not put down their arms. We are returning after having pursued our enemies (he said that the angels had not yet laid down their arms) until we reached Hamra’ al-Asad and Allah the Almighty defeated them. Now, come this way.’ The Holy Prophet^(sa) inquired, ‘Where?’ He pointed toward the Banu Quraizah.’” Hazrat Aisha^(ra) further relates, “I came back inside, and when the Holy Prophet^(sa) also returned, I asked him, ‘I Messenger of Allah^(sa), who was the man whom you were speaking with.’ ‘Did you see him?’ asked the Holy Prophet^(sa). I replied in the affirmative, upon which the Holy Prophet^(sa) asked, ‘Did he resemble anyone you know?’ I replied, ‘He looked like Hazrat Dihyah Kalbi,’ however, the Holy Prophet^(sa) said, ‘It was Gabriel.’” This clarifies the statement he made about the angels not having laid down their arms. It was Gabriel who was telling him to go to the Banu Quraizah.

Thus, the Holy Prophet^(sa) had an announcement made that everyone should advance toward the Banu Quraizah, and that the Asr prayers would be offered there. Upon hearing the announcement, the Companions made their way immediately.

Here, we see the Companions’ standard of obedience and devotion. During their journey, the time for Asr prayer came upon them, and it was likely that the time for prayer would pass before they could offer it. In fear of missing the time for prayer, some Companions offered the Asr prayer then. According to Fath al-Bari, the commentary of Sahih al-Bukhari, some Companions remarked that because the Holy Prophet^(sa) instructed to offer the Asr prayer upon reaching the Banu Quraizah, they would offer their prayers in accordance with that instruction even if the time for prayers would pass. According to narrations, they arrived at their destination when the sun had already set, and they offered the Asr prayer upon their arrival. The Holy Prophet^(sa) did not object to both groups of companions, neither those who offered the prayer for fear that the time for prayer would elapse, nor those who offered the prayer at the Banu Quraizah after the sun had set. The Holy Prophet^(sa) called upon Hazrat Ali^(ra) and conferred upon him the army’s black flag known as ‘Uqab’. (Sahih al-Bukhari, Kitab al-Maghazi, Bab marja’i n-nabi^(sa) mina l-ahzab, Hadith 4117, 4119, 4122; Fath al-Bari, (under Hadith) Kitabl al-Maghazi, Vol. 7, Qadimi Kutub Khana, Karachi, pp. 519-520; Subul al-Huda wa al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut 1993, pp. 3-4; Al-Sahih min Sirah al-Nabi al-A’zam^(sa), Vol. 12, Al-Markaz al-Islami lil-Dirasat, p. 10)

These accounts have been mentioned in Sahih al-Bukhari and other historical literature.

There are some more details. Firstly, the Holy Prophet^(sa) sent Hazrat Ali^(ra) with some troops as the front-runners of the army, and then he followed behind them himself.  (Sharh al-Zurqani ala al-Mawahib al-Ladunya, Vol. 3, Dar Al-Kotob Al-Ilmiyah, 1996, pp. 68-69)

Hazrat Mirza Bashir Ahmad Sahib^(ra) writes about these accounts as follows:

“When the Holy Prophet^(sa) became free from the Ghazwah of the Ditch and returned to the city, he had barely put off his arms and bathed, when he was informed by way of divine indication that until a verdict had been settled with respect to the treachery and rebellion of the Banu Quraizah, the Holy Prophet^(sa) should not have laid in his arms. The Holy Prophet^(sa) was then informed that he should march towards the Banu Quraizah at once. Upon this, the Holy Prophet^(sa) made a general announcement to the companions directing that everyone should set out towards the fortresses of the Banu Quraiẓah and that the ‘Asr Salat would be offered there. Furthermore, the Holy Prophet^(sa) dispatched Hazrat ‘Ali^(ra) with a detachment of companions ahead of the army.” (The Life and Character of the Seal of Prophets^(sa), Vol. 2, p. 485)

This has also been mentioned earlier in reference to Hazrat Aisha^(ra). In any case, it was a vision, as Hazrat Mirza Bashir Ahmad Sahib^(ra) also wrote, and it may be that Hazrat Aisha^(ra) also witnessed this event in a state of vision, and this does occur.

The mention of the expedition towards Banu Quraizah is as follows: the Holy Prophet^(sa) appointed Hazrat Ibn Umm Maktum^(ra) as the leader of Medina and set out towards the Banu Quraizah on a Wednesday, whilst seven days remained in the month of Dhu al-Qa’dah. The Holy Prophet^(sa) donned his weapons and armour, a helmet, and took a spear in his hand. He hung a shield around his neck and mounted his horse, who was named Luhaif. The Muslims had 36 horses, and the Holy Prophet^(sa) set out alongside his Companions. Ibn Sa’d states that 3,000 people were with him. As previously mentioned, Hazrat Ali^(ra) had already reached the Banu Quraizah along with a group of Muhajirin and Ansar.

Hazrat Abu Qatadah^(ra) states, “We arrived at Banu Quraizah, and Hazrat Ali^(ra) planted the flag in front of the fortress. When they saw us, they were convinced that a battle would take place. Then they locked themselves inside their fortresses and began cursing at the Holy Prophet^(sa) and his noble wives.” Hazrat Abu Qatadah^(ra) narrates, “We remained silent and did not respond to their curses, saying that now only the sword will decide between us.” The Holy Prophet^(sa) also reached the Banu Quraizah, and settled at a place called B’ir Unna, near the mountain adjacent to the Banu Quraizah. (Al-Tabaqat al-Kubra, Vol. 2, Dar Al-Kotob Al-Ilmiyah, 1990, p. 57; Subul al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 5-6)

It is also called Bi’r Anna, and it is one of the wells of Banu Quraizah. The detailed account regarding this in Life and Character of the Seal of Prophets^(sa) by Hazrat Mirza Bashir Ahmad Sahib^(ra) is as follows:

“When Hazrat ‘Ali^(ra) reached there, instead of expressing remorse and seeking forgiveness and mercy for their treachery and rebellion, the Banu Quraizah (which included Huyayy bin Akhtab, head-chieftain of the Banu Nadir, who was the principal originator of this rebellion and had joined them according to his promise), openly abused the Holy Prophet^(sa). Furthermore, in a very shameless and wicked manner, they used very vile tongues against the Azwaj-e-Mutahharat [noble wives of the Holy Prophet^(sa)] as well.

“Shortly after Hazrat ‘Ali^(ra) and his contingent had set off, the Holy Prophet^(sa) put on his arms and left Medina as well. At the time, the Holy Prophet^(sa) was mounted on horseback accompanied by a large group of companions. When the Holy Prophet^(sa) neared the fortresses of the Banu Quraizah, he found Hazrat ‘Ali^(ra) waiting to receive him. Hazrat ‘Ali^(ra) had returned back to some distance from the fortresses, and submitted to the Holy Prophet, ‘O Messenger of Allah! I believe there is no need for you to proceed any further in person. God-willing, we shall be sufficient.’ The Holy Prophet^(sa) understood and said, ‘Have the Banu Quraizah used ill tongue against me?’ (He saw that Hazrat Ali^(ra) was stopping him and assumed that they were using vile language.) ‘Yes, O Messenger of Allah,’ responded Hazrat ‘Ali^(ra). The Holy Prophet^(sa) said, Never mind:

قَدْ اُوْذِیَ مُوْسٰی بِاَکْثَرَمِنْ ھٰذَا

“Meaning, ‘Moses was subjected to even greater pains on account of these people.’ Hence, the Holy Prophet^(sa) marched forward and upon reaching a well of the Banu Quraizah, set up camp.” (The Life and Character of the Seal of Prophets^(sa), Vol. 2, pp. 485-486)

According to one narration, the Holy Prophet^(sa) said to Hazrat Ali^(ra), “There is nothing to worry about; they do not have the courage to insult me in my presence.” Then, he proceeded forward with great calmness and dignity. (Subul al-Huda wa al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut 1993, pp. 5-6)

There is also a mention of the food of the Muslims during this battle. All the Companions gathered by the Holy Prophet^(sa) by the time of Isha [night] prayer, and Hazrat Sa’d bin Ubadah^(ra) sent a camel loaded with dates for the Holy Prophet^(sa) and the Muslims. On that day, the Holy Prophet^(sa) said, “How great a food are dates.” (Subul al-Huda wa al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut 1993, p. 6)

Further details about the siege of the Banu Quraizah by the Muslims are as follows: The Holy Prophet^(sa) advanced at the time of Suhur [pre-dawn meal] and placed the archery contingent at the vanguard. They surrounded the fortresses of the Jews, raining arrows upon them and hurling stones, and the Jews also shot arrows from their fortresses, until the evening. Then, they stayed the night near the fortresses, and the Muslims kept attacking the Jews in turns. The Holy Prophet^(sa) kept ordering the Muslims to continue shooting arrows, to the extent that the Jews became certain that they would be destroyed, and ceased shooting arrows at the Muslims, saying, “Spare us, and let us negotiate.”

The Holy Prophet^(sa) agreed. They sent Nabbash bin Qais to the Holy Prophet^(sa). He asked the Holy Prophet^(sa) to allow them to leave, just as the Banu Nadir were allowed to leave, and that he [i.e. the Holy Prophet^(sa)] could take their wealth and weapons and spare their lives. They would leave the city with their women and children. This was the offer from the Jews. He said that they would take only what one camel of theirs could carry. But the Holy Prophet^(sa) refused.

Then Nabbash said, “We do not need the wealth that our camels can carry.” The Holy Prophet^(sa) still refused and said that they must surrender to his judgment. But he refused to surrender to the ruling of the Holy Prophet^(sa), and returned to his people. (Subul al-Huda wa al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut 1993, p. 6)

After this, the leaders of the Banu Quraizah consulted among themselves. When Nabbash came to his people and informed them of these circumstances, and the siege became protracted, the leader of Banu Quraizah, Ka’b bin Asad, addressed the people of his nation and said, “By Allah, you are facing a trial that you behold with your very own eyes. I shall present three options to you. Accept whichever one of them you prefer.” They asked, “What are they?” Ka’b bin Asad said, “That we should accept the obedience of Muhammad^(sa) and believe that he is truthful, for I swear by Allah, you know full well that he has been sent as a prophet, and this is the same person whom you see mentioned in your scriptures. And due to our accepting him, your lives, your wealth, and your women will be protected. By God, you know that Muhammad^(sa) is a prophet, and the only thing that has prevented us from joining him is that he is from the Arabs and not from the Children of Israel. Thus, wherever he is, Allah Himself has made him a Prophet.” Meaning whatever he is, God has made him as such. This is abundantly clear.

He said, “I did not even wish to break the treaty, but this difficulty and trial has come about due to Huyayy bin Akhtab.” He was sitting nearby. Then Ka’b said, “Do you remember what Ibn Jawas (an ancient Jewish scholar) said to you when he came to you? He said, ‘I have left the land of wine, vinegar and dates (Jerusalem) and have come to the land of water, dates and barley.’” People asked why this was. Ka’b bin Asad said that the elder said, “A prophet will manifest in this land and if I am alive at that time, I will follow him and I will help him. And if he comes after me, then beware not to let anyone deceive you about him (meaning they should not reject him, but should accept him); follow him, help him and become his friends. I have believed in both scriptures; the one that came before and the one that came after (meaning he also believed in the book revealed to the Holy Prophet^(sa)). Convey my greetings to him and tell him that I attested to his truth.’”

Then Ka’b said, “Come, let us follow him (Muhammad^(sa)) and attest to his truthfulness.” Upon hearing this, the people of the Banu Quraizah said, “We will never abandon the decree of the Torah, the book of Moses, and we will never trade it for any other scripture.” Ka’b said, “If you do not accept what I say, then the second option is that we should kill our children and wives, wield our swords and attack Muhammad [sa] and his Companions – there would be nothing holding us back – until either we win, or Muhammad [sa] is victorious. If we are killed, then only we will die; we will not have any progeny to worry about. If we are victorious, then I swear by my life, we can have other progeny and wives.” The people said, “Shall we kill the innocent? What joy will there be in life without them?” Then Ka’b said, “If you do not accept this either, then tonight is Saturday, the Sabbath and it is likely that Muhammad [sa] and his Companions are not expecting anything from us tonight. So, attack them. Perhaps we can delude Muhammad [sa] and his Companions.” They said, “How can we ruin our Sabbath by doing something which none before us have done except one who you know and it is not lost upon you how he was abased.” Thus, all three of Ka’b’s proposals were rejected.

After Ka’b, another Jewish man, Amr bin Sauda’, said, “O Jewish people, you made a pact with Muhammad^[sa] and you broke the agreement that had been made between you. I was not part of this treaty, nor am I with you in your deception. If you refuse to accept his religion, then at least remain steadfast upon Judaism (if you are going to oppose him, then at least remain firm upon the Jewish teachings) and give them the Jizyah. By God, I do not know if he will accept this or not.” They said, “We will not show any respect to the Arabs just to save our lives. (This will never happen; we will not offer this.) We would prefer to die.” Amr said, “I disassociate myself from you.” That same night he left the fortress. He passed by the Holy Prophet’s^(sa) guards who were under the leadership of Hazrat Muhammad bin Maslamah^(ra). He asked, “Who goes there?” He replied, “Amr bin Sauda.” Hazrat Muhammad bin Maslamah^(ra) said, “You may pass,” and said:

اَللّٰھُمَّ لَا تَحْرِمْنِیْ اِقَالَۃَعَثَرَاتِ الْکِرَامِ

“O Allah, do not deprive me of the virtue of covering the faults of the noble.”

He then let him pass, and he went to the Holy Prophet’s^(sa) mosque, where he remained until the morning, at which time he departed. Where exactly he went could not be determined. When this was mentioned to the Holy Prophet^(sa), he said, “He is someone whom Allah saved on account of his loyalty.” (Subul al-Huda wa al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut 1993, p. 6)

Similarly, after being influenced by Ka’b’s words, three more individuals left the fortress that night and joined Islam, saving their lives, families, and wealth. (Subul al-Huda wa al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut 1993, pp. 6-8)

There is an incident mentioned of Hazrat Abu Lubabah^(ra). It is recorded that the Holy Prophet^(sa) increased the pressure upon the fortresses. When the siege became too suffocating, they sent a message to the Holy Prophet^(sa) on the night of the Sabbath requesting Hazrat Abu Lubabah bin Abd al-Mundhir^(ra) to be sent to them in order to consult with him about their situation. He was a respected member of the Aus, an allied tribe of the Banu Quraizah. The Holy Prophet^(sa) sent him. When they saw Hazrat Abu Lubabah^(ra), the men started going towards him and the women and children started crying before him. Hazrat Abu Lubabah’s^(ra) heart softened for them; and this had been their plan. Ka’b bin Asad said, “O Abu Lubabah, we have selected you alone. Certainly, Muhammad is not willing to accept anything except his own decision. Do you think we should accept his decision?” Hazrat Abu Lubabah^(ra) replied, “Yes.” And he gestured with his hand across his neck, making a killing motion. He motioned across his neck like this.

Hazrat Abu Lubabah^(ra) says, “By Allah, I was still standing in the same place when I felt that I had betrayed Allah and His Messenger^(sa). I was ashamed for making this gesture and recited:

اِنَّا لِلّٰہِ وَاِنَّاۤ اِلَیۡہِ رٰجِعُوۡنَ

“[‘Surely to Allah we belong and to Him shall we return’]. As I left the fortress, my beard was wet with tears. People had been waiting for me to return, but I took another path from behind the fortress and went to the mosque. I avoided going to the Holy Prophet^(sa). I tied myself to a pillar (as a punishment). I said that I would not move from there until either I died or Allah accepted my repentance for what I did. I vowed to Allah the Almighty that I would never set foot on the land of the Banu Quraizah nor would I look at that dwelling where I betrayed Allah and His Messenger^(sa).

“When the Holy Prophet^(sa) heard that I had left and about what I had done, he said, ‘Leave him be until Allah the Almighty makes a decision about him. Had he come to me, I would have prayed for his forgiveness. Since he did not come to me and he left, leave him alone.’”

Hazrat Abu Lubabah^(ra) says, “I was in great anguish. For many nights I did not eat or drink anything. I kept saying that I would remain in that state until either I died or Allah accepted my repentance. I would recall the dream I had seen when we were laying siege to the Banu Quraizah; I saw that I was in a foul-smelling dark dirt, and I was unable to come out of it. I was about to die due to the foul odour. Then I saw a stream and I saw that I was bathing in it until I was clean and then I smelled a pleasant fragrance. I asked Hazrat Abu Bakr^(ra) about the interpretation of this dream and he said, ‘You will find yourself facing a situation which will cause you grief but then you will be saved from it.’ Hence, as I was tied up, I would remember the words of Hazrat Abu Bakr^(ra) and hoped that Allah would reveal something about the acceptance of my repentance.” He says, “I remained in that state until I was so weak that I could no longer hear anything. (He was tied to a pillar.) The Holy Prophet^(sa) would see me.”

Ibn Hisham says that he remained tied up for six nights. Eventually, Allah the Almighty revealed the following verse about Hazrat Abu Lubabah’s^(ra) repentance:

وَاٰخَرُوۡنَ اعۡتَرَفُوۡا بِذُنُوۡبِھِمۡ خَلَطُوۡا عَمَلًا صَالِحًا وَّاٰخَرَ سَیِّئًا ؕعَسَی اللّٰہُ اَنۡ یَّتُوۡبَ عَلَیۡھِمۡ ؕ اِنَّ اللّٰہَ غَفُوۡرٌ رَّحِیۡمٌ

“And there are others who have acknowledged their faults. They mixed a good work with another that was evil. It may be that Allah will turn to them with compassion. Surely, Allah is Most Forgiving, Merciful.’” (The Holy Quran, 9:102)

The verse regarding Hazrat Abu Lubabah’s forgiveness was revealed to the Holy Prophet^(sa) during Sehri [the time of the pre-dawn meal] whilst he was at Umm-e-Salamah’s^(ra) house. Hazrat Umm-e-Salamah^(ra) relates, “I saw the Holy Prophet^(sa) smiling at the time of Sehri. I asked, ‘O Messenger of Allah^(sa), may Allah always keep you smiling. What is it that makes you smile?’ He replied, ‘There is glad tiding is for Abu Lubabah.’ I then asked, ‘O Messenger^(sa) of Allah, shall I convey the glad tiding to him?’ He answered, ‘Why not? Convey the glad tiding to him’” (She then stood at the doors to her room and proclaimed), ‘O Abu Lubabah! Rejoice, for Allah Almighty has accepted your repentance.’ The people then went to untie him. Hazrat Abu Lubabah^(ra) stated, ‘No. Only the Holy Prophet^(sa) shall untie me.’” He said, that if anyone was to untie him, it should be the Holy Prophet^(sa).

Then, when the Holy Prophet^(sa) went for the Fajr prayer, he untied him with his blessed hands. Hazrat Abu Lubabah^(ra) said, “O Messenger of Allah^(sa), my repentance shall be that I shall leave all those homes of my people in which I committed a sin, and I shall give all of my wealth in alms in the way of Allah and His Messenger. The Holy Prophet^(sa) stated, “O Abu Lubabah, one-third is sufficient for you.” (Subul al-Huda wa al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut 1993,  pp. 8-9)

In any case, it is evident that the details of this incident regarding Hazrat Abu Lubabah^(ra) are not found in the Sihah Sittah [six authentic books of hadith]. It is possible that Hazrat Abu Lubabah’s^(ra) indication of killing the people was just a result of his own thinking, but nonetheless, it is mentioned in history.

Hazrat Mirza Bashir Ahmad Sahib^(ra) has also mentioned the details of this incident. He writes:

“Finally, when the Banu Quraizah became weary of the siege, they devised a plan. Their idea was to invite a Muslim to their fortresses who held relations with them and was easily swayed due to his simplicity, so that they could attempt to ascertain what the Holy Prophet^(sa) had in mind concerning them. Hence, they sent an emissary to the Holy Prophet^(sa) requesting that Abu Lubabah bin Mundhir Ansari^(ra) be dispatched to their stronghold so that they could consult him. The Holy Prophet^(sa) permitted Abu Lubabah^(ra) and he went to their fortress. The chieftains of the Banu Quraizah had planned that as soon as Abu Lubabah^(ra) entered the fortress, in an attempt to fully impress the pains of their affliction and hardship upon his heart, all the Jewish women and children would surround him and begin weeping and wailing.

“As such, Abu Lubabah^(ra) fell into this trap, and as soon as he entered their fortress, he began to feel pity for their so-called ‘affliction.’ When the Banu Quraizah inquired, ‘O Abu Lubabah, our state is before you, shall we step out of our fortresses leaving our fate to be decided by Muhammad^[sa]?’ Abu Lubabah^(ra) spontaneously responded in the affirmative, but at the same time passed his hand across his throat, indicating that they would be sentenced to death. This was absolutely false and the Holy Prophet^(sa) had not even slightly insinuated any such intention. However, being influenced by their demonstration of misery, the thoughts of Abu Lubabah^(ra) began to flow so emotionally in the direction of pain and suffering that his ideas did not fall short of death. This false sympathy of Abu Lubabah^(ra) (due to which he felt remorse himself afterwards as well and, in this regret, tied himself to a pillar in the mosque, until the Holy Prophet^(sa) forgave him and untied him with his own hand), became the source of the Banu Quraizah’s ruin. They stubbornly insisted that they would not leave their fortresses and hand themselves over to be judged by the Holy Prophet^(sa).” (The Life and Character of the Seal of Prophets^(sa), Vol. 2, pp. 487-488)

In any case, details of this will continue in the future, insha-Allah.

The Ahmadis in Pakistan should pray for themselves as well. These days, attempts are being made to strain their circumstances in the land as much as possible. They should strive more than ever before to attain the pleasure of Allah the Almighty, because, as I mentioned, their conditions continue to worsen. May Allah the Almighty bestow His blessings and mercy. Similarly, those Ahmadis of Pakistani origin living around the world should especially pray for their Pakistani brothers. May Allah the Almighty grant them salvation from these difficulties.

Similarly, pray for the Ahmadis of Bangladesh as well. They should also pray for themselves. May Allah the Almighty protect them against every evil. The Ahmadis there are also facing great difficulties.

Pray for the Ahmadis in Algeria. May Allah the Almighty protect them against every evil. They are also facing sanctions and being imprisoned. May Allah the Almighty keep them firm in faith.

The Ahmadis in Sudan are also facing difficult circumstances due to the war there; pray for them as well.

Everywhere, those who profess the Islamic creed are facing difficulties at the hands of others who also profess the Islamic creed. This is why those who are opposed to Islam are striving so boldly to harm Muslims. You must pray a great deal. Allah the Almighty can hold back the Israeli government, the American government, and other major powers. He possesses all power. However, for this to happen, Muslims will also have to act in a way that achieves the pleasure of Allah the Almighty and they will have to set examples of living together as brothers. Mutual disputes will have to end, yet we do not see this happening anywhere. It is only when this happens that God’s promises of help will be fulfilled. They cannot be fulfilled without this. Muslims will have to become believers. May Allah the Almighty enable us and all Muslims to do so.