‘Incidents From the Life of the Holy Prophet (sa) – The Battle of the Ditch’
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.
Did the Muslims Continue Offering the Five Daily Prayers On Time During Battle?
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.
The Holy Prophet?s (sa) Prayers Against the Enemy & Suspicions Grow Between the Confederates
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.
His Holiness (aba) quoted Hazrat Mirza Bashir Ahmad (ra) who writes,
„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 Gha?af?n 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. 474476)
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)
God Almighty?s Help Descends
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 Ghataf?n 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. 476478)
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. 478479)
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.
Appeal for Prayers for Dire Situation of the World
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.
