After reciting Tashahhud, Ta‘awwuz and Surah al-Fatihah, His Holiness, Hazrat Mirza Masroor Ahmad (aba) said that he was mentioning the Battle of Ahzab with reference to the life of the Holy Prophet (sa).
His Holiness (aba) said that in addition to the miracle of a small amount of food being blessed and becoming enough for a large number of people, there was also an incident of a small number of dates becoming enough for all those who were digging the ditch. It is recorded by the daughter of Hazrat Bashir bin Sa’d (ra) that her mother gave her some dates to take to her father and uncles. She went and searched for her father and uncle, and as she passed by the Holy Prophet (sa), he asked what she had with her, to which she replied that she was taking dates for her father and uncle. The Holy Prophet (sa) asked to see the dates, and he placed them between two pieces of cloth. Then, he told someone to announce everyone to gather and eat. They began eating the dates, which continued increasing in number to the extent that there were dates falling out of the cloth and all the companions were able to eat the dates. His Holiness (aba) narrated another similar incident where a small amount of food was made enough for all the companions who were digging the trench.
His Holiness (aba) quoted the Promised Messiah (as) who described that such miracles where a small amount of water or food was made enough for many, or placing his hands over someone’s wound and it beginning to heal were a manifestation of the Holy Prophet’s (sa) immense spiritual power.
His Holiness (aba) said that there were some hypocrites who became lazy in digging the ditch, and after doing a little bit of digging, they would sneak away back to their homes. Conversely, if among the believers, there was ever someone who had to tend to a matter at home, they would seek permission from the Holy Prophet (sa), and upon completing their task they would immediately return to their duty.
His Holiness (aba) said that the ditch was completely dug three days before the arrival of Abu Sufyan. Those children and youngsters who had helped in digging the trench were instructed to return to the fortresses where the women were also residing. However, those who were fifteen years of age were given the option to either remain there or to return to the fortresses. It is recorded that before the battle, the Holy Prophet (sa) appointed Ibn Umm Maktum (ra) as his deputy. A tent made of leather was erected for the Holy Prophet (sa). The flag of the Muhajirin was given to Hazrat Zaid bin Harithah (ra) and the flag of the Ansar was given to Hazrat Sa’d bin Ubadah (ra).
His Holiness (aba) said that there are varying narrations regarding the number of Muslims during this battle. Some historians say that they numbered no more than 900, while other say 700, 2,000 and 3,000. Hence, these are varying narrations. Hazrat Mirza Bashiruddin Mahmud Ahmad (ra) tackles the matter very wisely, and rather than regarding certain narrations to be false, he corroborates all of them. He explains that according to narrations, the number of Muslims during the Battle of Uhud when the disbelievers turned around and launched a second attack was 700. During the two years between the Battle of Uhud and the Battle of Ahzab there wasn’t any large tribe which accepted Islam, hence it would be difficult to accept that the number jumped from 700 to 3,000. On the other hand, it would also be difficult to accept that the number of Muslims would not have increased at all since the Battle of Uhud despite all of Islam’s success. Hence, what seems to make sense is that the number of Muslims who were able to fight in battle was around 1,200 during the Battle of Ahzab. As for the numbers of 700 and 3,000, the reflect different aspects of the war. There were three parts to the Battle of Ahzab; one was when the enemy was not yet before Madinah and the ditch was being dug. Children and women could also have assisted in the digging. Hence, while the ditch was being dug, the number of Muslims would have been 3,000. This theory is supported by history, because it is recorded that even children assisted in the digging of the trench, and then when the battle was about to begin, the Holy Prophet (sa) instructed all those under the age of fifteen to return to the fortresses. This shows that the number before the battle decreased when the battle began. Hence, when the battle began, there remained 1,200 Muslims. As for the number 700, it has been recorded by trustworthy historians, and it proves true because during the battle, when the Banu Quraizah met with the disbelieving army, the Holy Prophet (sa) deemed that the side of Madinah which the Banu Quraizah were closer to also required protection. Hence, 200 Muslims were stationed at one post while 300 Muslims were stationed at another. Hence, when 500 Muslims were stationed elsewhere, the number of 1,200 became 700, thus resolving the apparent discrepancy in the number of Muslims recorded during the Battle of Ahzab.
His Holiness (aba) quoted Hazrat Mirza Bashir Ahmad (ra) who writes about the events after the arrival of Abu Sufyan and his supporting tribes near Madinah:
‘After the continuous labour of more or less twenty days, or in light of one narration, after six days of work day and night, the ditch was completed. The companions were absolutely exhausted as a result of this extraordinary effort and labour. However, as soon as this work was completed, the Jews and idolators of Arabia dawned upon the horizon of Madinah, intoxicated by their number and strength, with their army and baggage. Before anything else, Abu Sufyan advanced towards the mount of Uhud. Upon finding this place deserted and abandoned, he marched towards that part of Madinah, which was best suited for an attack upon the city, but had now been surrounded by a ditch. When the army of the disbelievers reached this place, upon confronting the hindrance of a ditch on their route, everyone was left astonished and confounded. They were compelled, therefore, to setup camp on the plain beyond the ditch. On the opposing front, upon receiving news of the imminent arrival of the disbelieving army, the Holy Prophet (sa) set out from the city with 3,000 Muslims and when he neared the ditch, he positioned himself between the city and the ditch in such a manner that the mount of Sala‘ was to his rear. The ditch, however, was not very wide and definitely, there were certain areas from where strong and experienced riders could have managed to leap over into the city. Furthermore, there were also fronts of Madinah which were not guarded by the ditch, and the only barrier that existed there was of homes, orchards and large rocks, which were unevenly spaced. Naturally, it was necessary to secure these areas, in order to prevent the enemy from destroying these homes or entering into the city in smaller groups and waging an attack by some other strategy. Hence, the Holy Prophet (sa) divided the companions into various detachments and positioned them to stand guard on different posts in appropriate locations at the ditch and on the other fronts of Madinah. The Holy Prophet (sa) stressed that be it day or night, this security should not fall weak or inattentive. At the opposing end, when the disbelievers noticed that due to the barrier of the ditch, it was now impossible to fight a battle in an open field or wage an all out attack on the city, they surrounded Madinah in the form of a siege and began to search for opportunities to exploit the weaker sections of the ditch.’
(The Life and Character of the Seal of Prophets (sa), Vol. 2, pp. 463-464)
Tribes of Madinah Break their Pledge with the Muslims
His Holiness (aba) said that when the disbelieving army was unable to cross the ditch and attack the Muslims, Abu Sufyan and the Huyayy bin Akhtab devised the plan to incite the Jews of Banu Quraizah who were already inside Madinah to break their treaty with the Muslims and wage an attack against the Muslims from within. Initially the chief of the Banu Quraizah did not entertain Huyayy bin Akhtab saying that he had already formed a treaty with the Holy Prophet (sa). The chief of the Banu Quraizah, Ka’b recounted the good qualities and treatment of the Holy Prophet (sa) saying that he could not possibly break his treaty with him. However, Huyayy relentlessly insisted and after some time and incitement, Ka’b began to cave. He asked what would happen if they were unsuccessful, upon which Huyayy said that he would enter their fortress with them and endure the same fate as them. Upon seeing this state of affairs unfolding, there were certain good natured Jews who went and accepted Islam.
His Holiness (aba) said that when Hazrat Umar (ra) learned of the Banu Quraizah (ra) breaking their treaty, he informed the Holy Prophet (sa) who send Hazrat Sa’d bin Mu’adh (ra) and Hazrat Sa’d bin Ubadah (ra) to discern whether the news was true. He said that if they did find it to be true, then they should not announce it in front of others rather should discretely indicate it to the Holy Prophet (sa). However, if they learned that the treaty had not been broken, then they should announce so openly. When they realised that the treaty had been broken, they indicated this to the Holy Prophet (sa), who remained very calm and said that he was certain that a time would come when he would be circling around the Ka’bah with its keys in his hand and Caesar and the Chosroes would be ruined.
His Holiness (aba) quoted Hazrat Mirza Bashir Ahmad (ra) who writes:
‘Another tactic which Abu Sufyan employed was that he instructed Huyayy bin Akhtab, the Jewish chief of Banu Nadir, to go to the fortresses of Banu Quraizah in the veils of the darkness of night and attempt to bring over the Banu Quraizah with the aid of their chief, Ka‘b bin Asad. Therefore, Huyayy bin Akhtab found an opportunity and arrived at the home of Ka‘b. Initially, Ka‘b refused and said that “We have settled a covenant and agreement with Muhammad [sa], and he has always loyally fulfilled his covenants and agreements, therefore, I cannot act treacherously towards him.” However, Huyayy painted a picture of lush green gardens to him and gave him such confidence in the imminent destruction of Islam; and presented their own resolve with such force and emphasis that they would not return from Madinah until they had obliterated Islam, that ultimately, he agreed. In this manner, the strength of the Banu Quraizah also added to the weight on a scale which was already heavily weighed to one side. When the Holy Prophet (sa) received news of this dangerous treachery of the Banu Quraizah, initially, the Holy Prophet (sa) dispatched Zubair bin Al-‘Awwam (ra) to obtain intelligence in secret two or three times.
Then, after this, the Holy Prophet (sa) formally sent Sa‘d bin Mu‘adh (ra) and Sa‘d bin ‘Ubadah (ra), who were chieftains of the Aus and Khazraj tribes along with a few other influential companions in the form of a delegation towards the Banu Quraizah; and strictly instructed that if there was troubling news, it should not be publicly disclosed when they returned, rather, secrecy should be maintained so that people were not made apprehensive. When these people reached the dwellings of Banu Quraizah and approached Ka‘b bin Asad, this evil man confronted them in a very arrogant manner. When the two Sa‘ds spoke of the treaty, Ka‘b and the people of his tribe turned wicked and said, “Be gone! There is no treaty between Muhammad [sa] and us.” Upon hearing these words, this delegation of Companions set off. Sa‘d bin Mu‘adh (ra) and Sa‘d bin ‘Ubadah (ra) then presented themselves before the Holy Prophet (sa) and informed him of the state of affairs in an appropriate manner.’
(The Life and Character of the Seal of Prophets (sa), Vol 2, pp. 464-465)
His Holiness (aba) commented that some youth hear allegations that the Holy Prophet (sa) was unjust or cruel towards the Banu Quraizah and ask why this was so. However, these incidents show that the Banu Quraizah broke their treaty and were accordingly punished. There was no injustice or cruelty perpetrated against them.
His Holiness (aba) said that he would continue narrating these incidents in the future.
His Holiness (aba) said that today marks the start of the Annual Gathering of the Ahmadiyya Youth Association UK. The Khuddam (youth) should maximally benefit from this programme. The forecast predicts it will be raining and His Holiness (aba) prayed that may Allah bestow his blessings and enable to event to be conducted smoothly. His Holiness (aba) said that during these days, Khuddam should strive to improve their spiritual and moral conditions. During these days, the Khuddam should focus on reciting the prayers which HIs Holiness (aba) advised a few weeks ago, and they should continue reciting them even beyond these three days. His Holiness (aba) prayed that may Allah the Almighty protect everyone from every sort of Satanic onslaught.
His Holiness (aba) said that he would lead the funeral prayers in absentia of the following:
Habibur Rahman Zirvi of Rabwah who recently passed away. He had dedicated his life to the service of Islam Ahmadiyyat. He served as an assistant librarian and then for some years as in-charge of the Khilafat Library. He had currently been serving as Naib Nazir Deewan. He also served Khuddamul Ahamdiyya and Ansarullah in various capacities. He was able to publish some literary works as well. He was bestowed a son and two daughters. He had a strong relationship with the Caliphate. He would dutifully carry out any work assigned to him. He always worked with a positive disposition. His Holiness (aba) prayed that may Allah grant him forgiveness and mercy and enable his children to carry on the legacy of his virtues.
Dr Syed Riazul Hassan who recently passed away. After becoming a doctor he devoted his life to the service of Islam and Ahmadiyyat and served for over 20 years in various African countries as well as in Pakistan. He was a very capable doctor. He was always ready to help the poor. He was devoted to offering prayer, including tahajjud (pre-dawn voluntary prayers). He was very humble and given to service. His Holiness (aba) prayed that may Allah grant him forgiveness and mercy.
Professor Abdul Jalil Sadiq of Rabwah who recently passed away. He obtained his MA in Political Science after which he taught at Talimul Islam College. He later obtained his MA in English and then taught English at Talimul Islam College. His Holiness (aba) said that he was also one of his students and found him to be a very loving teacher who respected his students. After retirement, he dedicated his life to the service of Islam Ahmadiyyat and served the Community in various capacities. He was very pious and generally remained quiet but whenever he did speak it was very measured and thoughtful. He possessed many great qualities including silently helping the poor and needy. He had a strong connection with Khilafat. He treated his family very well.
Master Munir Ahmad of Jhang who recently passed away. He served the Community in various capacities. He was a very sincere and loyal servant of the Community. He taught as a primary school teacher and there are thousands of his students who have a great deal of respect for him. He was very well connected and he would always use these connections for the benefit of the Community. He would always serve Ahmadi prisoners who were imprisoned in the way of Allah due to their beliefs. His Holiness (aba) said that when he was imprisoned, Master Munir Ahmad rendered great services and due to his connections with the jailers he was able to provide His Holiness (aba) and others imprisoned alongside him with certain things which were not ordinarily made available to those in jail. He was always ready to serve any and all Ahmadis, no matter who they were. There was also a case filed against him for distributing literature about Ahmadiyyat, however the case was later resolved. His Holiness (aba) prayed that may Allah grant him forgiveness and mercy.
Summary prepared by The Review of Religions
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