Friday Sermon
6 September 2024
Muhammadsa: The Great Exemplar
After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:
Today, I shall speak about the Battle of Khandaq [Ditch], also known as the Battle of Ahzab [Confederates]. This took place in 5 AH, which corresponds to February and March of 627 CE. (Sirat Khatam-un-Nabiyeen, p. 573)
The Battle of Ahzab is mentioned in the Holy Quran as follows:
اَعُوْذُ بِاللّٰهِ مِنَ الشَّيْطٰنِ الرَّجِيْم
يٰۤاَيُّهَا الَّذِيۡنَ اٰمَنُوا اذۡكُرُوۡا نِعۡمَةَ اللّٰهِ عَلَيۡكُمۡ اِذۡ جَآءَتۡكُمۡ جُنُوۡدٌ فَاَرۡسَلۡنَا عَلَيۡهِمۡ رِيۡحًا وَّ جُنُوۡدًا لَّمۡ تَرَوۡهَا وَ كَانَ اللّٰهُ بِمَا تَعۡمَلُوۡنَ بَصِيۡرًا ۔ اِذۡ جَآءُوۡكُمۡ مِّنۡ فَوۡقِكُمۡ وَ مِنۡ اَسۡفَلَ مِنۡكُمۡ وَ اِذۡ زَاغَتِ الۡاَبۡصَارُ وَ بَلَغَتِ الۡقُلُوۡبُ الۡحَنَاجِرَ وَ تَظُنُّوۡنَ بِاللّٰهِ الظُّنُوۡنَا ۔ هُنَالِكَ ابۡتُلِيَ الۡمُؤۡمِنُوۡنَ وَ زُلۡزِلُوۡا زِلۡزَالًا شَدِيۡدًا ۔ وَ اِذۡ يَقُوۡلُ الۡمُنٰفِقُوۡنَ وَ الَّذِيۡنَ فِيۡ قُلُوۡبِهِمۡ مَّرَضٌ مَّا وَعَدَنَا اللّٰهُ وَ رَسُوۡلُهٗۤ اِلَّا غُرُوۡرًا ۔ وَ اِذۡ قَالَتۡ طَّآئِفَةٌ مِّنۡهُمۡ يٰۤاَهۡلَ يَثۡرِبَ لَا مُقَامَ لَكُمۡ فَارۡجِعُوۡا وَ يَسۡتَاۡذِنُ فَرِيۡقٌ مِّنۡهُمُ النَّبِيَّ يَقُوۡلُوۡنَ اِنَّ بُيُوۡتَنَا عَوۡرَةٌ وَ مَا هِيَ بِعَوۡرَةٍ اِنۡ يُّرِيۡدُوۡنَ اِلَّا فِرَارًا ۔ وَ لَوۡ دُخِلَتۡ عَلَيۡهِمۡ مِّنۡ اَقۡطَارِهَا ثُمَّ سُئِلُوا الۡفِتۡنَةَ لَاٰتَوۡهَا وَ مَا تَلَبَّثُوۡا بِهَاۤ اِلَّا يَسِيۡرًا ۔ وَ لَقَدۡ كَانُوۡا عَاهَدُوا اللّٰهَ مِنۡ قَبۡلُ لَا يُوَلُّوۡنَ الۡاَدۡبَارَ وَ كَانَ عَهۡدُ اللّٰهِ مَسۡـُٔوۡلًا ۔ قُلۡ لَّنۡ يَّنۡفَعَكُمُ الۡفِرَارُ اِنۡ فَرَرۡتُمۡ مِّنَ الۡمَوۡتِ اَوِ الۡقَتۡلِ وَ اِذًا لَّا تُمَتَّعُوۡنَ اِلَّا قَلِيۡلًا ۔ قُلۡ مَنۡ ذَا الَّذِيۡ يَعۡصِمُكُمۡ مِّنَ اللّٰهِ اِنۡ اَرَادَ بِكُمۡ سُوۡٓءًا اَوۡ اَرَادَ بِكُمۡ رَحۡمَةً وَ لَا يَجِدُوۡنَ لَهُمۡ مِّنۡ دُوۡنِ اللّٰهِ وَلِيًّا وَّ لَا نَصِيۡرًا ۔ قَدۡ يَعۡلَمُ اللّٰهُ الۡمُعَوِّقِيۡنَ مِنۡكُمۡ وَ الۡقَآئِلِيۡنَ لِاِخۡوَانِهِمۡ هَلُمَّ اِلَيۡنَا وَ لَا يَاۡتُوۡنَ الۡبَاۡسَ اِلَّا قَلِيۡلًا ۔ اَشِحَّةً عَلَيۡكُمۡ فَاِذَا جَآءَ الۡخَوۡفُ رَاَيۡتَهُمۡ يَنۡظُرُوۡنَ اِلَيۡكَ تَدُوۡرُ اَعۡيُنُهُمۡ كَالَّذِيۡ يُغۡشٰي عَلَيۡهِ مِنَ الۡمَوۡتِ فَاِذَا ذَهَبَ الۡخَوۡفُ سَلَقُوۡكُمۡ بِاَلۡسِنَةٍ حِدَادٍ اَشِحَّةً عَلَي الۡخَيۡرِ اُولٰٓئِكَ لَمۡ يُؤۡمِنُوۡا فَاَحۡبَطَ اللّٰهُ اَعۡمَالَهُمۡ وَ كَانَ ذٰلِكَ عَلَي اللّٰهِ يَسِيۡرًا ۔ يَحۡسَبُوۡنَ الۡاَحۡزَابَ لَمۡ يَذۡهَبُوۡا وَ اِنۡ يَّاۡتِ الۡاَحۡزَابُ يَوَدُّوۡا لَوۡ اَنَّهُمۡ بَادُوۡنَ فِي الۡاَعۡرَابِ يَسۡاَلُوۡنَ عَنۡ اَنۡۢبَآئِكُمۡ وَ لَوۡ كَانُوۡا فِيۡكُمۡ مَّا قٰتَلُوۡۤا اِلَّا قَلِيۡلًا ۔ لَقَدۡ كَانَ لَكُمۡ فِيۡ رَسُوۡلِ اللّٰهِ اُسۡوَةٌ حَسَنَةٌ لِّمَنۡ كَانَ يَرۡجُوا اللّٰهَ وَ الۡيَوۡمَ الۡاٰخِرَ وَ ذَكَرَ اللّٰهَ كَثِيۡرًا ۔ وَ لَمَّا رَاَ الۡمُؤۡمِنُوۡنَ الۡاَحۡزَابَ قَالُوۡا هٰذَا مَا وَعَدَنَا اللّٰهُ وَ رَسُوۡلُهٗ وَ صَدَقَ اللّٰهُ وَ رَسُوۡلُهٗ وَ مَا زَادَهُمۡ اِلَّاۤ اِيۡمَانًا وَّ تَسۡلِيۡمًا ۔ مِنَ الۡمُؤۡمِنِيۡنَ رِجَالٌ صَدَقُوۡا مَا عَاهَدُوا اللّٰهَ عَلَيۡهِ فَمِنۡهُمۡ مَّنۡ قَضٰي نَحۡبَهٗ وَ مِنۡهُمۡ مَّنۡ يَّنۡتَظِرُ وَ مَا بَدَّلُوۡا تَبۡدِيۡلًا ۔ لِّيَجۡزِيَ اللّٰهُ الصّٰدِقِيۡنَ بِصِدۡقِهِمۡ وَ يُعَذِّبَ الۡمُنٰفِقِيۡنَ اِنۡ شَآءَ اَوۡ يَتُوۡبَ عَلَيۡهِمۡ اِنَّ اللّٰهَ كَانَ غَفُوۡرًا رَّحِيۡمًا ۔ وَ رَدَّ اللّٰهُ الَّذِيۡنَ كَفَرُوۡا بِغَيۡظِهِمۡ لَمۡ يَنَالُوۡا خَيۡرًا وَ كَفَي اللّٰهُ الۡمُؤۡمِنِيۡنَ الۡقِتَالَ وَ كَانَ اللّٰهُ قَوِيًّا عَزِيۡزًا ۔
The translation is:
“I seek refuge in Allah from Satan the accursed.
“O ye who believe! remember the favour of Allah on you when there came down upon you hosts, and We sent against them a wind and hosts that you saw not. And Allah sees what you do. When they came upon you from above you, and from below you, and when [your] eyes became distracted, and [your] hearts reached to the throats, and you thought [diverse] thoughts about Allah. There [and then] were the believers [sorely] tried, and they were shaken with a violent shaking. And when the hypocrites and those in whose hearts was a disease said, ‘Allah and His Messenger promised us nothing but a delusion.’ And when a party of them said, ‘O people of Yathrib, you have [possibly] no stand [against the enemy], therefore turn back.’ And a section of them [even] asked leave of the Prophet, saying, ‘Our houses are exposed [and defenceless].’ And they were [in truth] not exposed. They only sought to flee away. And if entry were effected against them [into the town] from its environs, and then they were asked [to join in] the disturbances, they would have [at once] done so, and would not have tarried in their houses save a little. And truly they had already covenanted with Allah [that] they would not turn their backs. And a covenant with Allah will have to be answered for. Say, ‘Flight shall not avail you if you flee from death or slaughter; and [even] then you will enjoy but a little. Say, ‘Who is it that can save you against Allah if it be His wish to do you harm or if it be His wish to show you mercy?’ And they will not find for themselves any friend or helper other than Allah. Verily Allah knows those among you who hinder [men] and those who say to their brethren, ‘Come to us;’ and they come not to the fight but a little, Being miserly with regard to you. But when danger comes, thou seest them looking towards thee, their eyes rolling like one who is fainting on account of death. But when the fear has passed away, they assail you with sharp tongues being greedy for wealth. These have never believed; so Allah has rendered their works null and void. And that is an easy thing for Allah. They think that the confederates have not gone away; and if the confederates should come [again], they would wish to be among the nomad Arabs in the desert, asking for news about you. And if they were among you they would not fight save a little. Verily you have in the Prophet of Allah an excellent model, for him who fears Allah and the Last Day and who remembers Allah much. And when the believers saw the confederates, they said, ‘This is what Allah and His Messenger promised us; and Allah and His Messenger spoke the truth.’ And it only added to their faith and submission. Among the believers are men who have been true to the covenant they made with Allah. There are [some] of them who have fulfilled their vow, and [some] who [still] wait, and they have not changed [their condition] in the least; That Allah may reward the truthful for their truth, and punish the hypocrites if He so pleases, or turn to them in mercy. Verily Allah is Most Forgiving, Merciful. And Allah turned back the disbelievers in their rage; they gained no good. And Allah sufficed the believers in their fight. And Allah is Powerful, Mighty.’” (Surah al-Ahzab, Ch. 33: V 10-26)
This was the translation of the [aforementioned] verses of the Holy Quran.
How did this battle get its name? This battle is also referred to as Jang-e-Khandaq [Battle of the Ditch], because contrary to the Arab custom [of warfare], it was the first time Muslims dug a ditch and fought a defensive battle. It is also referred to as Jang-e-Ahzab [Battle of the Confederates], as mentioned in the Holy Quran. “Ahzab” is the plural of “hizb” and means a party or a group. Since various tribes and groups came together in order to attack the Muslims, therefore it is also known as the Battle of the Confederates.
The reason for this battle is that in Rabi-ul-Awwal, 4 AH, the Jewish tribe of Banu Nadir was expelled from the city of Medina due to violating its treaty, treachery and conspiracies to kill the Holy Prophetsa. Although the punishment for this rebellious and treacherous tribe ought to have been far more severe, however the Holy Prophetsa overlooked their wrongdoings, and whilst showing mercy to them, accepted their request and only expelled them from the city. Subsequently, along with all their possessions, they left the city and settled some distance away from Medina in Khaybar. Only four months had passed that some of these ungrateful and scheming Jewish men hatched such a dangerous plot in an attempt to cause the total destruction of the Muslims. According to the plan, Huyayy bin Akhtab – who owing to his arrogance and pride and bitter hatred and animosity for Islam, ought to be referred to as the “Abu Jahl” of the Jews – took some of his men to Mecca and met with Abu Sufyan and other leaders from amongst the Quraish. He told the Quraish, “You have our complete support. We are determined to completely annihilate every trace of Muhammad[sa] and his companions. We have come to you so we can all come together in a pact against Muhammad [sa] and his companions.” What more could the idolatrous Quraish want for they already harboured deadly intentions and had already instigated the battles of Badr and Uhud, but were unable to achieve their objectives. They were once again reminded of their desire to seek revenge for Badr and the wound of humiliation in Uhud. Whilst welcoming the chieftains of the Banu Nadir, Abu Sufyan said, “You have to come to your own home and among all the people, the most beloved to us are those who aid us in our enmity against Muhammad[sa].” After mutual discussions, 50 men from among the Quraish and the Jews held the drapes of the Ka’bah and vowed to support one another and to stand united against the Holy Prophet Muhammadsa and in their efforts to destroy him and his companions.
After planning their scheme with Abu Sufyan to launch a mighty onslaught on Medina and confirming its date, this delegation of the Banu Nadir visited various Arab tribes who were becoming thirsty for the blood of Muslims and had even made failed attempts to attack them. They first went to Banu Ghatafan, who were considered among the fearless tribes of Arabia and were known for its enmity and hatred towards the Muslims. The Jews invited them to join them in attacking the Holy Prophetsa and offered one year’s worth of dates from Khayber as an incentive and also informed them that the Quraish of Mecca were also in alliance with them. The Banu Ghatafan pledged their support and promised to give 6,000 soldiers. Thereafter this delegation of the Jews went to the Banu Sulaim. This was another tribe that desired to attack the Muslims but had thus far failed. When they learnt of such huge armies forming alliances, they also happily pledged their support. (Subul Al-Huda Wa Al-Rishad, Vol. 4, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 363-364; Ghazwah Ahzab, Allamah Muhammad Ahmad Bashmeel, Nafees Academy, Urdu Bazaar Karachi, p. 62)
Similarly, the Banu Fuzarah, under the command of its chief, Uyaynah, agreed to fight against the Holy Prophetsa. Uyaynah also invited the tribe of Banu Asad, whom they had friendly ties with, to also partake in the battle. Subsequently, the chief of the Banu Asad, Tulaihah Asadi, also accepted the invitation. The Banu Murrah and Banu Ashja’ tribes also strengthened the size of the army. These were all those tribes which were known in the whole of Arabia for their bravery. (Sirat Encyclopaedia, Vol. 7, Darussalam, Riyadh, pp. 270-271)
Whilst mentioning the details of this incident, Hazrat Mirza Bashir Ahmad Sahibra writes:
“Although the Quraish of Mecca and the tribes of Najd known as the Ghatafan and Sulaim, were already thirsty for Muslim blood and remained forever engaged in schemes to attack Medina, until now they had not yet collected their forces in a single field to oppose Islam. When the people of Banu Nadir, which was a Jewish tribe, were exiled from Medina due to their treachery and sedition, their chieftains forgot this noble, nay, benevolent treatment of the Holy Prophetsa (the Holy Prophetsa had conferred a great favour upon them. Forgetting all this) they proposed among themselves to collect the dispersed forces of the whole of Arabia at one place in an attempt to expunge Islam. Since the Jewish people were very clever and cunning, and possessed great mastery in hatching such conspiracies, their seditious efforts proved to be successful; the tribes of Arabia came together in the field of battle as one against the Muslims.
“Among the Jewish chieftains, Salam bin Abu al-Huqaiq, Huyayy bin Akhtab and Kinanah bin Al-Rabi‘ were primarily responsible for this uprising. These mischief-makers set out from their new homeland of Khaibar and toured the tribes of Hijaz and Najd, but before anything else, they reached Mecca and brought the Quraish onboard. In order to please the Quraish, they even said that their religion (polytheism and idol worship) was better than the religion of the Muslims. Then, they travelled to Najd and allied with the Ghatafan tribe and prepared the branches of this tribe such as the Fazarah, Murrah and Ashja‘, etc., to go forth with them. After this, due to the incitement of the Quraish and Ghatafan, the tribes of Banu Sulaim and Banu Asad also joined this chain of unity in opposition to Islam. Along with this, the Jews sent word to their ally, the Banu Sa‘d, and incited them to stand in aid of them. In addition to this strong coalition, the Quraish brought aboard many people from among the surrounding tribes who were subservient to them. Finally, after full preparation, these bloodthirsty beasts of the Arabian desert overflowed into Medina in the likeness of a grand flood with the intention of annihilating the Muslims. They resolved that until they had expunged the Muslims from the face of the earth, they would not return.” (Sirat Khatam-un-Nabiyeen, pp. 573-574)
In relation to this, Hazrat Musleh-e-Maudra states:
“There were two Jewish tribes which were expelled from Medina due to their fighting, sedition, killing and plots to murder. Part of the Banu Nadir tribe migrated to Syria, whilst another group of them migrated to a city north of Medina named Khaybar. Khaybar was a large Jewish settlement in the Arab lands and a fortified city. There, the Banu Nadir began to rouse the Arabs against the Muslims. The Meccans were already enemies [of the Muslims], so there was no need to incite them further. Likewise, the Ghatafan tribe of Najd, which held great status among the Arabs, were already comrades with the Meccansand ever-ready to oppose Islam. Now, aside from inciting the Quraish and Ghatafan tribes, the Jews started to stir the Banu Sulaim, Banu Asad and other powerful tribes against the Muslims. Similarly, the Banu Sa’d tribe, which was a confederate of the Jews, was convinced to side with the disbelievers of Mecca.
“After lengthy preparations, the foundations were laid for all the powerful tribes of Arabia, including the Meccans, to form a confederation. The neighbouring tribes of Mecca, Najd, other tribes north of Medina, and the Jews themselves were also part of this. Together, they all formed a formidable army to attack Medina.” (Dibacha Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, p. 267)
In relation to the Quraish and other tribes setting off for war and their total numbers, there are further details mentioning that the Quraish of Mecca set off with an army of 4,000. Their commander was Abu Sufyan and Khalid bin Walid led the cavalry. He tied the flag at Dar an-Nadwah, where the Quraish convened for counsel, and Usman bin Talhah – who later accepted Islam – was the one to carry it. He took 300 horses and 1,500 camels with him.
700 members of the Banu Sulaim tribe joined with the Quraish. Leading them was Abu Sufyan bin Abd Shams. The Banu Asad tribe set forth under the command of Tulaihah bin Khuwailid and 1,000 of the Banu Fuzarah tribe set forth under the command of Uyaynah bin Hisn. 400 members of the Banu Ashja’ set off under the command of Mas‘ud bin Rukhailah. 400 members of the Banu Murrah tribe set forth under the command of Harith bin Auf Murri. The Banu Ghatafan promised 6,000 soldiers. The Jews had a reserve army of 2,000, which was assembled behind the main army to strike the final blow. In this way, the total number of those participating from the various tribes in this battle was no less than 10,000, and according to some narrations, it was 24,000. Abu Sufyan bin Harb was tasked with leading them all, which, at the time, was the largest military operation in the history of Arabia. (Hayat-e-Muhammad, Mohammed Hussein Haikal, Book Corner Jhelum, p. 434; Subul Al-Huda Wa Al-Rishad, Vol. 4, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 364; Ghazwah Ahzab, Allamah Muhammad Ahmad Bashmeel, Nafees Academy, Urdu Bazaar Karachi, p. 153; Furhang-e-Sirat, Zawar Academy Karachi, p. 299)
Hazrat Mirza Bashir Ahmad Sahibra writes regarding this:
“This grand army of the disbelievers is estimated to have been from between 10,000 and 15,000 men; rather, in light of certain narrations, 24,000 men. Even if the estimate of 10,000 is taken as correct, at that time, this number was so great that perhaps prior to this, such a large number had never taken part in the tribal wars of Arabia […] The arrangement was such that the overall leader or commander in chief of the entire army was Abu Sufyan bin Harb, who also led the individual contingent of the Quraish as well […] Food and drink, as well as equipment of war was ample in all respects. This army began to march towards Medina in Shawwal 5 A.H., i.e., February or March 627 C.E.” (Sirat Khatam-un-Nabiyeen, p. 573)
Hazrat Musleh-e-Maudra explains regarding this:
“Various historians estimated the army to be between ten thousand and twenty-four thousand; however, it is evident that the outcome of the unification of all of Arabia could not have been merely ten thousand troops. Indeed, the estimate of twenty-four thousand is more accurate, and if nothing else, this army must have been at least 18,000 or 20,000 strong. Medina was a small town, and the siege by all of Arabia against such a town was no ordinary attack.
“Accounting for all of Medina, including the elderly, the young, and children, only numbered three thousand men. In contrast to this, the enemy’s army was between 18,000 and 24,000, and all of them were soldiers, who were young and able to fight. These [numbers] are such because when it comes to the defence of a city from within it, even children and the elderly are included, but when an army travels to a far-off country to invade, only the young and strong are part of it.
“Hence, it is certain that whether the army of the disbelievers numbered 20,000 or 25,000, all of them were strong, young, and experienced soldiers. However, the total number of men in Medina, including children and the disabled, was barely 3,000. Considering these matters, it is evident that if the army of Medina is considered to be 3,000, then the enemy’s forces should be considered 40,000 strong (for there was no comparison).“Thus, if the enemy’s army was considered to be 20,000, then the number of Medina’s soldiers should be estimated at roughly 1,500, because weaker individuals were also included within them.” (Dibacha Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, pp. 267-268)
Nevertheless, the disbelievers continued advancing with intention to battle, and its news reached the Holy Prophetsa upon which he decided at that time that a trench should be dug.
In the details of this [incident], it is written that:
“The Holy Prophet’ssa network of intelligence was also aware of the entire situation and the Holy Prophetsa was receiving reports from every direction. When news of the dangerous plots of the Quraish and the Jews reached Medina, the Holy Prophetsa gathered the Companions to inform them about the ill intended plots of the enemy and to consult them as to whether they should combat this outside of Medina or if they should remain in Medina and fight. In light of the fact it was an extremely large army whereas the people of Medina were very few in number, the prevailing opinion was that it would be better to take up a defensive stand whilst remaining in Medina. According to narrations, it is recorded that Hazrat Salmanra suggested digging a ditch, saying, ‘O Messengersa of Allah, in Persia whenever we feared a cavalry, we would dig a ditch in their path.’ In other words, they would dig a ditch in the path of the cavalry which they would be unable to cross. Everyone agreed with this suggestion and so the Holy Prophetsa decided to take a defensive stand from within Medina and directed the digging of a ditch. Some books on the life of the Holy Prophetsa mention that the decision to dig a ditch was not made solely upon the suggestion of Hazrat Salman, the Persianra, rather Allah the Almighty also revealed this tactic to the Holy Prophetsa through revelation. As this was a completely novel practice for the Arabs, they were not aware of the method of digging a ditch as a means of defence. Hence it is written that when Abu Sufyan led a large army drunken with power towards an attack on Medina he did not see any resistance from the people of Medina nor was the Muslim army anywhere to be found. Abu Sufyan was already full of pride because of his large army, thinking no one would be able to survive it that day, saying, ‘Now I will obliterate Medina.’ But when he did not encounter any resistance along the path to Medina, his pride and arrogance reached a new level. As he drew near Medina on his speeding horse, he found a five kilometre long, eight to nine feet deep and wide ditch leaving him dumbfounded. This ditch was so deep and so wide that it was impossible to cross it even on horseback. When they couldn’t cross the ditch, in his mixed emotions of extreme anger, helplessness, pride and arrogance Abu Sufyan wrote a letter from there to the Holy Prophetsa in which he wrote, ‘I swear by Lat, Uzza, Isaf, Nailah and Hubal, I came here with my army vowing not to return until I have completely destroyed you. But I can see that in an attempt to avoid facing us you have dug trenches all around yourselves. If only I knew who told you of this tactic. Even if we return, remember that we will make you relive the day of Uhud, in which now your women will also be slaughtered.’ He sent this letter to the Holy Prophetsa. In response, the Holy Prophetsa wrote a letter to Abu Sufyan and said, ‘I have received your letter. I know that your pride has always led you to oppose Allah the Almighty and you have mentioned your intention for your large army to attack Medina with the intention of destroying us. It is Allah’s decree which has blocked your evil plans.’ It was Allah’s decree which stopped their evil plans and did not give them the opportunity to see them through. Then, the Holy Prophetsa wrote, ‘Allah the Almighty will bring such a judgement whereby you will forget the names of Lat and Uzza. As for your wondering about who told me to dig the ditch:
فَاِنَّ اللّٰهَ اَلْهَمَنِيْ ذَالِكَ
“‘This method was revealed to me by Allah the Almighty. He told me of this method when you increased in rage and fury.’ The Holy Prophetsa further wrote, ‘Listen, ultimately God will cause us to be victorious. O foolish people of Banu Ghalib, remember that the day will come when your Lat, Uzza, Isaf, Nailah and Hubal will be shattered and I will remind you about all of this on that day.’ (Subul Al-Huda Wa Al-Rishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 364; Khatam-un-Nabiyeen, Abu Zahrah, Vol. 2, Al-Mutamir Al-Alami, p. 942; Al-Sahih Min Sirat-ul-Nabi Al-Azamsa, Vol. 10, Al-Markaz Al-Islami Al-Durasat, Beirut, 2006, p. 197)
The Holy Prophetsa wrote to him clearly, that one day, God willing, Allah the Almighty would grant them victory. This letter from the Holy Prophetsa elucidates that although Hazrat Salmanra Farsi must have made the suggestion, the Holy Prophetsa ultimately made his decision based on a revelation. And Allah knows best. It was his decision, but Allah the Almighty informed him about it. The remaining details will be mentioned in the future, God willing.
These days, continue to remember the Ahmadis of Pakistan in your prayers. Pakistani Ahmadis themselves should also focus on prayers and giving alms. May Allah the Almighty protect them, safeguard them against the evil of the opponents, and may He turn the ploys of the evil doers back onto them. Pray generally for the betterment of the world. May Allah the Almighty safeguard the world against disorder and conflict.
(Official Urdu transcript published in the Daily Al Fazl International, 27 September 2024, pp. 2-5. Translated by The Review of Religions.)