Muhammad ibn Isḥāq ya ruwaito: "Farkon abubuwan da suka kai ga Yakin Kwanzo (Yakin Haƙiƙa) shi ne lokacin da wasu Yahudawa, ciki har da Sallām ibn Abī Ḥuqayq ibn Akhṭab da Kinānah ibn Abī al-Ḥuqayq, dukansu daga kabilar al-Naḍīr, da Ḥūwathah ibn Qays da Abū `Ammār na Wā'il, da sauran mutanen kabilun Yahudawa biyu, suka yi tafiya zuwa Makka suka yi magana da Quraishawa. Waɗannan Yahudawa ne suka yi ƙoƙari sosai wajen haɗa wannan ƙawancen da Manzon Allah ﷺ. Lokacin da suka haɗu da dattawan Quraishawa, suka roƙe su su haɗa kai da su wajen yaƙar Annabi ﷺ. Suka ce musu: 'Za mu haɗa ƙarfi da ku har sai mun kawar da shi da mabiyansa.' Quraishawa suka yi musu wannan tambaya: 'Ku Yahudawa, ku ne mutanen da suke bin littafin Allah na farko, kuma kun san al'amuran da muke saɓani da Muhammad a kansu: wane ne ya fi kyau, addininmu ko nasa?' Waɗancan dattawan Yahudawa suka amsa: 'Addininku ya fi nasa kyau, kuma kun fi kusa da gaskiya fiye da shi.' Game da waɗannan mutane ne Allah ya saukar da wannan a cikin Alkur'ani:
Muĥammad ibn Isĥāq relates: “The beginning of events leading to the Encounter of the Moat started when a number of Jews, including Sallām ibn Abī Ĥuqayq ibn Akhţab and Kinānah ibn Abī al-Ĥuqayq, all of the al-Nađīr tribe, and Ĥūwathah ibn Qays and Abū `Ammār of Wā’il, as well as others of both Jewish tribes travelled to Makkah and spoke with the Quraysh. It was these Jews who worked hard to forge the alliance against God’s Messenger. When they met the Quraysh elders they called on them to join them in fighting the Prophet. They said to them: ‘We will join forces with you until we have exterminated him and his followers.’ The Quraysh put the following question to them: ‘You, the Jews, are the people who follow the first divine book, and you know the issues over which we differ with Muĥammad: which is better, our religion or his?’ Those Jewish elders answered: ‘Your religion is better than his, and you are closer to the truth than him.’ It is concerning these people that God revealed in the Qur’ān:
Shin ba ka sani ba ne game da waɗanda aka ba su rabo daga cikin wahayin Allah, amma yanzu suna imani da ƙarya da karkacewa mai girman kai [daga imanin Allah], suna kuma faɗa wa kafirai cewa sun fi waɗanda suka yi imani shiriya? Waɗannan su ne waɗanda Allah ya ƙi su; duk wanda Allah ya ƙi, ba zai samu wani mai taimakonsa ba. Ko suna da rabo a cikin mulkin Allah? Idan haka ne, ba za su ba wa mutane ko ramin dabinon kwaya ba. Ko kuma suna hassada ga mutane saboda abin da Allah ya ba su daga falalarsa? Lalle mun ba gidan Ibrahim littafi da hikima, kuma mun ba su wani babban mulki.
Are you not aware of those who, having been granted a share of Divine revelations, now believe in falsehood and arrogant deviation [from Divine faith], and they say to the unbelievers that they are better guided than the believers. These are the ones whom God has rejected; anyone whom God rejects shall find none to succour him. Have they, perchance, a share in (God’s) dominion? If so, they would not give other people so much as [would fill) the groove of a date- stone. Do they, perchance, envy other people for what God has given them out of His bounty? We have indeed given revelation and wisdom to the House of Abraham, and We did bestow on them a mighty dominion.
Wasu daga cikinsu sun yi imani da shi, wasu kuma suna kauce masa. Wutar Jahannama ta isa a matsayin azaba.
Some of them believe in him and some turn away from him. Sufficient scourge is the fire of Hell. (4: 51-55)
Quraishawa sun ji daɗi ƙwarai da wannan amsa, kuma sun nuna shirinsu na haɗuwa da Yahudawa wajen yaƙi da Annabi ﷺ.
The Quraysh were very happy with this answer and expressed a readiness to join the Jews in battle against the Prophet.
Sai wannan wakilcin Yahudawa ya tafi ya gana da shugabannin Ghaṭafān, wata babbar kabilar Larabawa, suka matsa musu lamba su yaƙi Annabi, suna tabbatar musu cewa za su haɗa kai da su tare da Quraish. Ghaṭafān suka amince, dukansu suka tattara sojojinsu. Quraish sun yi tattaki ƙarƙashin jagorancin Abū Sufyān ibn Ḥarb, yayin da Ghaṭafān suka samu jagorancin `Uyaynah ibn Ḥiṣn na reshen Fizārah, al-Ḥārith ibn ‘Awf na Murrah, da Mis`ar ibn Rukhaylah na Ashja`.
“Then this Jewish delegation travelled to meet the leaders of the Ghaţafān, another leading Arabian tribe, and they urged them to fight the Prophet, assuring them that they would be joining them as well as the Quraysh. The Ghaţafān agreed and they all marshalled their forces. The Quraysh marched under the leadership of Abū Sufyān ibn Ĥarb, while the Ghaţafān were led by `Uyaynah ibn Ĥişn of the Fizārah clan, al- Ĥārith ibn ‘Awf of Murrah and Mis`ar ibn Rukhaylah of Ashja`.
Sa'ad lokacin da Annabi ya ji labarin abin da suka shirya, sai ya umarta a haƙa rami (khandaq) domin hana su shiga Madina. Annabi ﷺ da kansa tare da Sahabbansa sun yi aiki tuƙuru wajen haƙa ramin. Sai dai wasu munafukai maza sun yi ƙaramin ƙoƙari a aikin. Suna nuna kamar suna aiki, amma sai su zamewa su koma gida, ba tare da neman izini daga Annabi ﷺ ba. Sabanin haka, idan wani mumini nagari yana buƙatar barin wurin saboda wani al'amari mai muhimmanci, sai ya sanar da Annabi ﷺ ya nemi izininsa na tafiya na ɗan lokaci. Annabi ﷺ yana ba irin waɗannan mutane izini. Duk wanda ya samu izini zai koma gida, ya kula da abin da ya faru, sannan ya dawo, yana sane cewa Allah zai saka masa da lada saboda wannan aiki. Game da muminai, Allah ya saukar da wannan a cikin Alƙur'ani: "Waɗanda suke mumini ne kawai waɗanda suka yi imani da Allah da Manzonsa, kuma idan suna tare da shi a kan wani al'amari da ke buƙatar aiki tare, ba sa barin wurin sai sun samu izininsa. Waɗanda suke neman izininka su ne lallai waɗanda suka yi imani da Allah da Manzonsa. Saboda haka, idan suka nemi izininka don wani aiki nasu, ka ba wa wanda ka ga dama daga cikinsu izini, kuma ka roƙi Allah ya gafarta musu. Lallai Allah Mai yawan gafara ne, Mai jin ƙai." (24: 62) Kuma ya ce game da munafukan da suka zame a ɓoye: "Kada ku kira Manzon Allah kamar yadda kuke kiran juna. Lallai Allah ya san waɗanda suke zamewa daga cikinku a ɓoye. Saboda haka, waɗanda suke saɓa umarninsa su yi taka tsantsan, kada wani fitina ko azaba mai raɗaɗi ta same su." (24: 63)
“When the Prophet heard of what they had plotted, he ordered the digging of a moat to prevent their entrance into Madinah. The Prophet himself and his Companions worked hard to dig the moat. However, a number of hypocrite men put little effort into the work. They would put up a show of working, but then sneak off, going back home, without asking permission from the Prophet. By contrast, if any good believer needed to leave for some urgent matter, he would mention this to the Prophet and ask his permission to absent himself for a while. The Prophet gave such people leave. Any of these would then go home, attend to the emergency and return, knowing that he would be rewarded by God for such work. Concerning the believers, God revealed in the Qur’ān: “They only are true believers who believe in God and His Messenger, and who, whenever they are with him upon a matter requiring collective action, do not depart unless they have obtained his leave. Those who ask leave of you are indeed the ones who believe in God and His Messenger. Hence, when they ask your leave to attend to some business of theirs, grant you this leave to whomever of them you choose, and pray to God to forgive them. God is indeed Much-Forgiving, Merciful.” (24: 62) And He also said about the hypocrites who sneaked away: “Do not address God’s Messenger in the manner you address one another. God certainly knows those of you who would slip away surreptitiously. So, let those who would go against His bidding beware, lest some affliction or grievous suffering befall them.” (24: 63)
Lokacin da Musulmi suka kammala tona khandaki, Quraishawa suka iso suka sauka a wani wuri da ake kira Manna' al-Asyal kusa da Rawmah. Yawansu ya kai dubu goma.000
“When the Muslims had completed digging the moat, the Quraysh arrived and encamped at a place called Manna` al-Asyāl near Rawmah. They numbered 10,000
da bayinsu da abokansu, da waɗanda suka bi su daga mutanen Kinānah da Tihāmah. Ghaṭafān da mabiyansu daga Najd sun yi tafiya zuwa wurin sansaninsu kusa da Uhud. Annabi ﷺ ya jera rundunarsa, wadda adadinta ya kai 3,000, ya kafa sansani a wurin da bayansu ke fuskantar Dutsen Sala‛, tare da rami yana raba su da maharansu. Har ila yau, ya umarci a ajiye mata da yara a cikin gidajen da ke da kariya.
including their slaves and affiliates as well as those who followed them from the people of Kinānah and Tihāmah. The Ghaţafān and their followers from Najd marched to their camping place near Uĥud. The Prophet marshalled his troops, numbering 3,000, camping at a spot where their backs were to Mount Sala`, with the moat separating them from their attackers. He also ordered that the women and children should stay in sheltered homes.
"Ḥuyay ibn Akhṭab, abokin Allah"—no, wait: the original says "God's enemy," so I must write the Hausa word for God, not "Allah."
Ḥuyay ibn Akhṭab, maƙiyin Ubangiji, ya je wurin Ka'b ibn Asad, Malamin Yahudawan ƙabilar Qurayẓah, wanda ya sanya hannu, a madadin ƙabilarsa, kan yarjejeniyar zumunci da Annabi ﷺ, yana alkawarin goyon baya ga Musulmi. Ḥuyay yana so ya sa shi ya karya yarjejeniyarsa ya shiga cikin sojojin masu kai hari. Ya yi amfani da dukkan ƙarfin shawo kansa, ya kuma matsa masa lamba sosai, wanda duk ya kai ga alkawarin girma cewa idan Quraish da Ghaṭafān suka janye ba tare da sun ci Muhammad ﷺ ba, zai zo ya shiga Ka'b a cikin katangarsa ya raba masa makomarsa. A wannan lokaci ne Ka'b ibn Asad ya yanke shawarar shiga cikin sojojin masu kai hari, don haka ya karya yarjejeniyarsa da Annabi ﷺ.
“Ĥuyay ibn Akhţab, God’s enemy, went up to Ka`b ibn Asad, the Rabbi of the Jewish tribe of Qurayżah, who had signed, on behalf of his tribe, a friendship treaty with the Prophet, pledging support to the Muslims. Ĥuyay wanted him to break his treaty and join the attacking forces. He used all his powers of persuasion and brought much pressure to bear on Ka`b, all of which culminated with a pledge of honour that should the Quraysh and Ghaţafān withdraw without defeating Muĥammad, he would come and join Ka`b in his fort and share his fate with him. At this point Ka`b ibn Asad decided to join the attacking forces, thereby breaking his treaty with the Prophet.
"Wannan lokaci ne mai matuƙar jarrabawa ga muminai. Mutane sun kasance cikin tsoron abin da zai faru. Maƙiya kuma suna shirya harin kama-hannun-yaro daga gaba da baya. Babu makawa, muminai suka fara samun nau'o'in tunani da shakku iri-iri, yayin da munafukai suka yi amfani da wannan yanayi suna magana a kan Manzon Allah ﷺ."
“This was an extremely testing time for the believers. People were truly in fear of the outcome. The enemy was also preparing for a pincer attack from the front and the rear. Inevitably, the believers started to have all types of thoughts and doubts, while the hypocrites capitalized on the situation by speaking out against the Prophet.
Ɗaya daga cikinsu, Mut`ib ɗan Qushayr, ya ce: “Muhammadu ya kasance yana yi mana alkawari cewa za mu ci daga dukiyoyin Sarakunan Farisa da na Romawa, amma yau mun ji ba mu da tsaro har mu je bayan gida.” Wani kuma, Aws ɗan Qayżī, ya ce wa Annabi ﷺ a gaban wasu daga cikin mutanen kabilarsa: “Manzon Allah! Gidajenmu suna cikin haɗari. Don haka ka ba mu izinin barin wurin mu koma gida, domin gidajenmu suna waje da Madina.” Annabi ﷺ ya ci gaba da zama tsayayye tare da Sahabbansa, yayin da mushrikai suka kewaye su kusan wata guda, ba tare da yaƙi ya barke tsakaninsu ba, sai dai musayar kibau a kan rami.
One of them, Mut`ib ibn Qushayr, said: ‘Muĥammad used to promise us that we would eat of the treasures of the Persian and Byzantine Emperors, while today we feel unsafe to go to the toilet.’ Another, Aws ibn Qayżī, said to the Prophet in front of a number of his clansmen: ‘Messenger of God! Our homes are vulnerable. So permit us to leave and go home, as our homes are outside Madinah.’ “The Prophet remained steadfast with his Companions, while the idolaters laid siege for nearly a month, without war breaking out between them, except for exchanges of arrows across the moat.
Sa'ilin da al'amura suka tsananta kuma Musulmi suka shiga cikin matsala ta gaske, Annabi ﷺ ya aika saƙo zuwa ga `Uyaynah ibn Ĥişn da al-Ĥārith ibn ‘Awl, shugabannin Ghaţafān, yana ba su kashi ɗaya bisa uku na amfanin gonar Madina idan suka janye sojojinsu. An amince da wannan, aka rubuta shi, amma babu wanda ya sa hannu a kai ko ya shaida shi. Ya zama dai tsari ne kawai da aka gabatar. Sa'ad ya ce wa Annabi ﷺ...
Lokacin da Annabi ﷺ ya so ya kammala yarjejeniyar, sai ya kira Sa`d ibn Mu`ādh, shugaban kabilar Aws, da Sa`d ibn `Ubādah, shugaban kabilar Khazraj, ya tuntube su game da shawarar tasa. Suka tambaye shi: “Manzon Allah! Shin wannan abu ne da kake so, mu kuma za mu yi shi da yardar rai, ko kuwa abu ne da Allah ya umarce ka da shi, ba mu da zaɓi sai mu yi shi, ko kuwa abu ne da kake yi saboda amfaninmu?” Ya ce: “Ina yin sa ne saboda ku, domin na ga Larabawa sun haɗu gāba da ku, suna kai muku hari daga kowane gefe. Ina so kawai in karya haɗin kan maƙiyanku na wannan lokaci.”
Sa`d ibn Mu`ādh ya ce: “Manzon Allah, a lokacin da mu, kamar waɗannan mutanen, muna bautar gumaka, ba mu san wani addini ba sai bautar gumaka, ba su taɓa fatan samun ko 'ya'yan itace ɗaya daga Madina ba sai dai a matsayin kyauta daga gare mu ko kuma idan mun sayar musu. Yanzu da Allah ya girmama mu da Musulunci, ya shiryar da mu zuwa gare shi, ya ba mu daraja da ƙarfi ta kasancewarka a tsakaninmu, shin za mu ba su dukiyarmu da yardar rai? Ba mu da bukatar wannan yarjejeniya. Ba za mu ba su komai ba sai takobi, har sai Allah ya yi hukunci a tsakaninmu.”
Annabi ﷺ ya amsa: “Al'amarin yana hannunku gaba ɗaya.” Sai Sa`d ya ɗauki takardar da aka rubuta yarjejeniyar a kanta, ya goge rubutun. Ya ce: “Bari su yi abin da suka iya.”
Daga nan, Annabi ﷺ da Sahabbansa suka ci gaba da zama masu dagewa duk da tsoron maƙiyansu da kuma harin matsi da suka tabbata zai zo.
“When things got worse and the Muslims were in real trouble, the Prophet sent a message to `Uyaynah ibn Ĥişn and al-Ĥārith ibn ‘Awl, the Ghaţafān leaders offering them one third of Madinah’s crops if they withdrew their forces. This was agreed and written down, but neither signed nor witnessed. It was essentially a proposed arrangement. When the Prophet wanted to conclude the agreement, he called in Sa`d ibn Mu`ādh, the Chief of the Aws tribe, and Sa`d ibn `Ubādah, the Chief of the Khazraj tribe, consulting them on his proposal. They asked him: ‘God’s Messenger! Is this something you like and we would willingly do it, or something God has instructed you to do and we have no choice but to do it, or something you are doing for our sake?’ He said: ‘I am doing it for you, because I see that the Arabs are united against you, attacking you from all sides. I only want to break the unity of your enemy for the present,’ Sa`d ibn Mu`ādh said: ‘Messenger of God, when we were, like these people, idolaters, unaware of any religion other than the worship of idols, they did not hope to get a single fruit from Madinah except as a present from us or if we sold it to them. Now that God has honoured us with Islam and guided us to it and has given us the honour and strength of having you in our midst, would we willingly give them our goods? We have no need for this agreement. We will give them nothing but the sword until God makes His judgement between us.’ The Prophet replied: ‘The matter is entirely up to you.’ Then Sa`d took the sheet on which the agreement was written and erased the writing. He said: ‘Let them do their worst.” Thereafter, the Prophet and his Companions remained steadfast despite their fear of their enemies and the impending pincer attack they were sure would come.
Sai wani mutum daga Ghaṭafān mai suna Nu`aym ɗan Mas`ūd ya zo sansanin Musulmi, ya ce wa Annabi ﷺ: "Manzon Allah, yanzu ni Musulmi ne, amma mutanena ba su sani ba. Ka umarce ni da duk abin da kake so."
Annabi ﷺ, da yake sane sosai da halin da Musulmi suke ciki, ya ce wa Nu`aym: "Idan ka shiga tare da mu, ka ƙara mana mutum ɗaya. Amma ka yi ƙoƙari, idan za ka iya, ka hana mutane kai hari a kanmu. Yaƙi dabara ce kawai ta nasara."
[Nu`aym ya yi aiki mai kyau wajen haifar da rashin amana tsakanin ƙungiyoyi uku da suka haɗa rundunar haɗin kai, Quraysh, Ghaṭafān da Qurayẓah. Wannan an bayyana shi dalla-dalla a littattafan da ke tattara tarihin wannan zamani. Saboda haka, mun takaita kanmu ga ambaton sakamakon ƙoƙarinsa kawai.]
Ta alherin Allah, haɗin kan rundunonin abokan gaba bai daɗe ba. Bugu da ƙari, Allah ya aiko musu da iska mai ƙarfi a cikin dare mai sanyi sosai da ruwan sama. Babu abin da ya rage tsayayye a cikin tantunansu.
Then a man from the Ghaţafān called Nu`aym ibn Mas`ūd came over to the Muslim camp and said to the Prophet: “Messenger of God, I am now a Muslim and my people are not aware of the fact. You may give me whatever orders you wish.” Keenly aware of the situation the Muslims were in, the Prophet said to Nu`aym: “If you join us, you increase our number by one. But try, if you can, to dissuade the people from attacking us. War is but a successful trick.” [Nu`aym did a splendid job creating mistrust between the three groups forming the confederate forces, the Quraysh, Ghaţafān and Qurayżah. This is related in detail in books documenting the history of the period. Hence, we confine ourselves to simply referring to the results of his efforts.] It was through God’s grace that the hostile forces’ unity of purpose did not last long. Furthermore, God sent them a very strong wind on a severely cold and wet night. Nothing remained stable in their tents.
Lokacin da Annabi ﷺ ya ji labarin shakku da ke fara yawo a zukatan abokan gābansa, wanda ke nufin cewa Allah ya lalata hadin kansu, kuma rashin amincewa da juna ya maye gurbin haɗin kansu na da, sai ya aika ɗaya daga cikin sahabbansa, Ĥudhaifah ɗan al-Yamān, zuwa sansaninsu da dare don tattara bayanai game da abin da suke shirin yi.
When the Prophet learnt of the doubts now casting shadows in the minds of his enemy, which meant that God had actually split them and that mutual mistrust had replaced their former unity, he sent one of his Companions, Ĥudhayfah ibn al- Yamān, to their camp at night to gather intelligence on what they intended to do.
Ibn Isĥāq ya ruwaito: "Ĥudhayfah ibn al-Yamān, wani sahabin Manzon Allah wanda yake cikin Ansar, yana tare da wasu mutane a birnin Kūfah da ke Iraki shekaru da yawa bayan haka, sai wani mutum daga birnin ya tambaye shi: 'Shin lallai ku mutanen nan kun ga Manzon God, kuma kun kasance tare da shi da gaske?' Lokacin da Ĥudhayfah ya amsa da eh, mutumin ya ce: 'Ta yaya kuka yi masa hidima?' Ĥudhayfah ya ce: 'Mukan yi iyakar ƙoƙarinmu.' Mutumin ya ce: 'Da mun samu damar zama sahabbansa, ba zamu bar shi yana tafiya ba. Da mun ɗauke shi a kafaɗunmu.' Ĥudhayfah ya ce: 'Ɗan ɗan'uwana! Mun kasance wata dare tare da Manzon God ﷺ a lokacin Yakin Kwari, sai ya tashi yana sallah na wani ɓangare na dare. Sannan ya juya wa sahabbansa ya ce: "Wane ne a shirye ya je ya gano abin da abokan gābanmu ke yi, sannan ya dawo [dawowa sharaɗi ne Annabi ya sanya wa wannan aiki na musamman]. Zan roƙi God ya sa duk wanda ya ɗauki wannan aiki ya zama abokina a Aljanna." Babu wanda ya ba da kai saboda tsananin tsoro da yunwar da muke ciki a wannan dare mai sanyi sosai. Da babu wanda ya amsa, sai Annabi ﷺ ya kira ni gaba. Sai na ga ba ni da zaɓi face in tafi. Ya ce mini: "Ĥudhayfah, ka shiga cikin sansaninsu ka gano abin da suke yi. Kada ka yi komai da kanka har sai ka dawo." Na shiga cikin masaukinsu, sai na ga iska da sauran rundunonin God suna ta barna a sansaninsu. Babu tukunya ko kwano da ya tsaya tsayin daka, ba a iya ci gaba da wuta ba, kuma babu wani gini da ya tsaya. Sai Abū Sufyān ya yi wa mutanensa jawabi: "Mutanen Quraishawa, kowa ya tabbatar da mutumin da ke zaune kusa da shi." "Sai na kama hannun mutumin da ke kusa da ni, na tambaye shi wane ne. Ya amsa mini, ya ambaci sunansa da sunan mahaifinsa. Sai Abū Sufyān ya ce: 'Mutanen Quraishawa, kun san cewa ba za mu iya zama na dogon lokaci ba. Mun jure wahala mai girma, kuma Yahudawan Qurayżah ba su cika alkawuran da suka yi mana ba."
Ibn Isĥāq relates: “Ĥudhayfah ibn al-Yamān, a Companion of the Prophet who belonged to the Anşār, was with a group of people in the city of Kūfah in Iraq many years later when he was asked by someone from that city: ‘Did you people really see God’s Messenger, and were you truly in his company?’ When Ĥudhayfah answered in the affirmative, the man asked: ‘How did you serve him?’ Ĥudhayfah said: ‘We used to try our best.’ The man said: ‘Had it been our fortune to be his Companions we would not have let him walk. We would have carried him on our shoulders.’ Ĥudhayfah said: ‘My nephew! We were one night with God’s Messenger during the Encounter of the Moat when he stood up praying for a part of the night. He then turned to his Companions and asked: “Who is willing to go and find out what our enemies are doing and return [to return was a condition the Prophet attached to that particular mission]. I shall pray to God to make any volunteer for this mission my Companion in Heaven.” No one volunteered because of our great fear and hunger on that very cold night. When no one answered, the Prophet called me forward. I then had no choice but to go. He said to me: ‘Ĥudhayfah, go inside their camp and find out what they are doing. Do not do anything on your own initiative until you return.’ I went into their quarters to see the wind and God’s other soldiers playing havoc in their camp. No pot or pan stood upright, no fire could be maintained and no structure stood up. Abū Sufyān then addressed his people: ‘People of the Quraysh, let everyone make sure of the person sitting next to him.’ “I took the man next to me by the hand and asked him who he was. He answered me, mentioning his name and his father’s name. Abū Sufyān then said: ‘People of the Quraysh, you realize that we cannot stay much longer. We have endured great hardship and the Jews of the Qurayżah have not fulfilled their promises to us.
Lalle, mun karɓi labarai masu matuƙar damuwa game da yanayinsu. Ka ga yadda waɗannan iska mai ƙarfi ke yi mana. Ba za mu iya ci gaba da zama a cikin wannan yanayi ba na dogon lokaci, kuma shawarata a gare ku ita ce ku koma gida inda nake tafiya yanzu.” Sai ya hau raƙumansa, wanda aka ɗaure da turken ƙasa. Ya buge raƙumin, sai ya yi tsalle ya tsaya a ƙafafunsa, ya kuma kuɓuta yayin da yake tashi. Idan ba don umarnin bayyananne da Annabi ﷺ ya ba ni ba, cewa kada in aikata wani abu mai tsanani kafin in dawo, da na iya kashe Abū Sufyān da kibiyata.” Sai Ĥudhayfah ya koma wurin Annabi ﷺ don ya kai masa rahoto. Ya tarar da Annabi ﷺ yana sallah, sai ya zauna kusa da shi sosai. Yana ci gaba da sallarsa, Annabi ﷺ ya jawo Ĥudhayfah kusa da shi har ya zauna a tsakanin ƙafafunsa, ya kuma rufe shi da alkyabbarsa. Da ya gama sallarsa, sai ya saurari rahoton Ĥudhayfah. Banū Ghaţafān sun yanke shawarar bin shawarar Quraysh a lokacin da suka ji cewa abokan haɗinsu suna barin wurin.
Indeed, we have received highly disturbing reports about their position. You see what these strong winds are doing to us. We cannot stay much longer in these conditions, and my advice to you is to go back home where I am now going.” He then mounted his camel, which was tied to a peg. He hit the camel, which jumped on its feet, and released itself as it stood up. Had it not been for the Prophet’s clear instructions to me that I must not do anything serious before I returned, I could have killed Abū Sufyān with my arrow.” Ĥudhayfah then returned to the Prophet to deliver his report. He found the Prophet praying, and sat very close to him. Continuing his prayers, the Prophet drew Ĥudhayfah closer to him until he was sitting between his legs and he covered him with his robe. When he finished his prayers, he listened to Ĥudhayfah’s report. The Ghaţafān decided to follow the Quraysh’s decision when they learned that their allies were leaving.