Hare-haren, tare da hukuncin ladabtarwa da Manzon Allah ﷺ ya yi bayan yakin Uhud, sun yi tasiri sosai wajen mayar da martabar Musulmi da kuma sake tabbatar da ikon Daular Musulunci.

The raids, taken together with the disciplinary action meted out by the Messenger of Allah (pbuh) in the wake of the battle of Uhud, had a great effect in restoring the high standing of the Muslims and in reasserting the authority of the Islamic State.

Ikon Musulmai ya faɗaɗa, kuma ikonsu ya ƙaru sosai, ya kai sabon matsayi. Dukkan Tsibirin Larabawa ya fara sanin ƙarfin da Musulmai ke da shi. Duk lokacin da Larabawa suka ji labarin wani farmaki da Manzon Allah ﷺ ke shirin kai musu, ba sa yin turjiya, sai dai su gudu. Haka abin ya faru a Ghatafan da Dumat al-Jandal. Quraish ba su ƙara zama abokan gwabzawa ga Musulmai ba, kuma ba su ƙara iya ƙarfafa zuciyar yin karo da su su kaɗai ba. Misali, a farmakin ƙarshe na Badr, Quraish sun ja baya, ba su ma bayyana ba. Wannan ya taimaka wa Musulmai su sami wani kwanciyar hankali da hutu, wanda ya ba su damar mayar da hankali kan rayuwa a Madina. Sun iya daidaita rayuwarsu da sauye-sauyen da suka faru kwanan nan. Yanzu da Muhajirai suka samu ganima daga Banu Nadir, kamar filaye, itatuwan dabino, gidaje da kayan ɗaki, waɗanda aka raba musu, an samu gagarumin canji a arzikinsu. Duk da haka, wannan bai karkatar da su daga burinsu na farko ba, wanda a bayyane yake shi ne Jihadi, domin an wajabta Jihadi har zuwa Ranar Sakamako. Duk da haka, matsayin rayuwarsu ya inganta kuma ya zama mai tsayayye fiye da da.

The Muslims’ sphere of influence widened and their authority increased dramatically, reaching new heights. The whole of the Arabian Peninsula became cautioned of the might exercised by the Muslims. Whenever the Arabs got wind of a raid that was about to be launched against them by Allah’s Messenger (pbuh) they would not contest it but rather run away. This happened in Ghatafan and Dumat al-Jandal. The Quraysh were no longer a match for the Muslims and they could no longer dare to confront them on their own. For example, in the last raid at Badr, the Quraysh backed down and did not even turn up. This helped the Muslims to enjoy some stability and gave them some respite, allowing them to concentrate on life in Madinah. They were able to adopt their living in lieu of the recent changes that had taken place. Now that the Muhajireen had gained the booties of Banu Nadir such as their lands, palm trees (date palms), houses and furniture, which had been distributed among them, a considerable change in their fortunes had occurred. However, this did not distract them from pursuing their top priority, which was evidently Jihad, for Jihad has been decreed till the Day of Reckoning. Nevertheless, their living standards had become better and more stable than before.

Duk da kwanciyar hankalin da ake yi a Madina, Manzon Allah ﷺ koyaushe yana cikin shiri, yana tsoron cin amanar abokan gaba. Yana kullum yana marmarin tattara labarai game da kowa da duk wani ci gaba da ke faruwa a Tsibirin Larabawa. Yakan aika mutane a manufofin bincike da tattara labarai a ko'ina cikin ƙasar da bayanta. Yana da matukar marmarin sanin duk abin da ya shafi motsin Larabawa domin ya kasance a shirye don magance duk wani tashin hankali. Wannan ya fi kasancewa haka a wannan lokaci, yanzu da abokan gaba na Musulmi a Tsibirin suka yi yawa, wanda hakan martani ne ga gina wata runduna da kuma wata Daula da za a yi la'akari da ita. Wannan ya kasance musamman bayan korar Yahudawan Banu Qaynuqa' da Banu Nadir, da kuma bayan da aka kai wa kabilu irin su Ghatafan, Hadhayl da wasu da yawa wata gagarumar doke.

Despite the serenity in Madinah, the Messenger of Allah (pbuh) always remained on the alert fearing the treachery of the enemy. He was forever keen to gather news about everyone and every development taking place in the Arabian Peninsula. He (pbuh) would send people on exploratory and news gathering missions all over the land and beyond. He (pbuh) was anxious to learn everything about the movements of the Arabs in order to be ready to deal with any hostilities. This was especially the case at this point, now that the enemies of the Muslims in the Peninsula numbered many, which was reactionary to the building of an army and a State to be reckoned with. This was particularly the case after the expulsion of the Jews of Banu Qaynuqa’ and Banu Nadir, as well as after having dealt the tribes such as Ghatafan, Hadhayl and many others a crushing blow.

Dangane da abin da ke sama, Manzon Allah ﷺ ya ɗauki tattara bayanan sirri a matsayin abu mai muhimmanci ƙwarai. Haƙiƙa ta wannan hanya ne ya samu gargaɗi tun a farko game da Quraishawa, waɗanda suka haɗu da wasu kabilu da dama don kai hari a Madina. Saboda haka ya iya yin shirye-shiryen gaba da wuri domin fuskantar wannan sabuwar barazana.

In light of the above, the Messenger of Allah (pbuh) considered intelligence gathering to be vital. In fact it was through this medium that he received early warnings of the Quraysh, combining together with several other tribes to raid Madinah. He (pbuh) was therefore able to make advanced preparations to meet the new threat.

Ya kasance Yahudawan Banu Nadir ne suka himmatu wajen tada Larabawa a kan Manzon Allah (pbuh) domin ramuwar gayya saboda an kore su daga Madina. Wasu daga cikinsu sun kafa ƙungiya a kan Manzon Allah (pbuh), daga cikinsu akwai Huyayy ibn Akhtab, Salam ibn Abi al-Huqayq da Kinanah ibn Abi al-Huqayq, kuma daga Banu Wa'il akwai Haudhah ibn Qays da Abu 'Ammar. Wannan ƙungiya ce ta je wajen Quraishawa a Makka. Quraishawa suka tambayi Huyayy game da mutanensa, sai ya ce: "Na bar su tsakanin Khaibar da Madina suna jiran ku ku yi tattaki tare da su don yakar Muhammad da sahabbansa." Suka kuma tambaye shi game da Banu Quraiza, sai ya ce: "Sun zauna a Madina domin yaudarar Muhammad. Suna jiran ku ku kai hari Madina don su taimaka muku daga ciki." A wannan lokaci Quraishawa sun yi shakka, ba su san ko su kai hari Madina ko a'a ba. Sun yi la'akari da cewa babu sabani tsakaninsu da Muhammad ﷺ sai dai kiransa zuwa ga Allah (swt) da Musulunci. Don haka sai suka yi tunanin ko Muhammad ﷺ yana kan gaskiya? Domin rage shakkunsu, Quraishawa suka tambayi Yahudawa: "Ku, Yahudawa, ku ne mutane na farko da suka karɓi littafi kuma kun san yanayin sabaninmu da Muhammad ﷺ. Shin addininmu ne mafi kyau ko nasa?" Yahudawa suka amsa: "Lallai addininku ya fi nasa kyau, kuma kuna da ikon zama a kan gaskiya fiye da shi!"

It was the Jews of Banu Nadir who endeavored to incite the Arabs against the Messenger of Allah (pbuh) in order to exact their revenge for being expelled from Madinah. A number of them had formed a party against the Messenger of Allah (pbuh), among whom were Huyayy ibn Akhtab, Salam ibn Abi al-Huqayq and Kinanah ibn Abi al-Huqayq, and from Banu Wa’il were Haudhah ibn Qays and Abu ‘Ammar, and it was this party which approached the Quraysh in Makkah. The Quraysh asked Huyayy about his people and he said, “I left them between Khaybar and Madinah hesitating and waiting for you to march with them against Muhammad and his Companions.” They also asked him about Banu Quraydah and he said, “They remained in Madinah to deceive Muhammad. They are waiting for you to raid Madinah to help you from within.” At that stage the Quraysh were hesitant, not knowing whether to attack Madinah or not. They considered that there was no dispute between them and Muhammad (pbuh) except his (pbuh) call to Allah (swt) and Islam. They, therefore, wondered whether Muhammad (pbuh) was in the right? To lessen their doubts the Quraysh asked the Jews, “You, O Jews, are the first people to receive scripture and know the nature of our dispute with Muhammad. Is our Deen the best or is his ?” The Jews replied, “Certainly your Deen is better than his and you have a better claim to be in the right!”.

Yahudawa sun kasance masu imani da Allah Ɗaya, kuma sun san sarai cewa addinin Muhammad ﷺ shi ne addinin gaskiya, amma kwadayinsu mai zafi na tada Larabawa a kansa ﷺ ya jefa su cikin wannan mummunan kuskure. Faɗin cewa bautar gumaka ta fi Tauhidi kyau abin kunya ne da wulakanci na har abada a gare su, amma Yahudawa sun yi haka, kuma suna shirye su sake yi fiye da sau ɗaya.

The Jews were monotheistic and they knew very well that the Deen of Muhammad (pbuh) was the right one, but their burning desire to incite the Arabs against him (pbuh) landed them in this despicable blunder. To declare that the worshipping of idols was better than the Tawheed was their eternal disgrace and shame, but the Jews did it and are ready to do it over and over again.

Da zarar sun tabbata cewa Quraishawa sun amince kuma za su amsa kiransu da farin ciki, Yahudawa sun tafi wurin Ghatafan na Qais Ghaylan, zuwa Banu Murrah da Banu Fazarah, zuwa Ashja'a, zuwa Salim, zuwa Banu Sa'd, zuwa Asad, da zuwa duk wanda yake riƙe da ƙiyayya ga Musulmi. Bayan lokaci, wasu kabilun Larabawa sun haɗa kai, suka fita tare da Quraishawa suna nufin Madinah.

Once they were assured that the Quraysh were convinced and that they would gladly respond to their call the Jews went to Ghatafan of Qays Ghaylan, to Banu Murrah and to Banu Fazarah, to Ashja’a, to Salim, to Banu Sa’d, to Asad and to anyone else who held a grudge against the Muslims. In time, a number of Arab tribes allied and went out with the Quraysh heading for Madinah.

Quraysh ya yi tattaki karkashin jagorancin Abu Sufyan. Yawansu ya kai kimanin jarumawa 4,000, mahayan dawaki 300, da wasu jarumawa 1,500 da ke hawan raƙuma. Banu Fazarah sun yi tattaki karkashin jagorancin ‘Uyayna ibn Hisn ibn Hudhayfah, tare da jarumawa masu yawa da raƙuma 1,000. Ashja’a sun yi tattaki karkashin jagorancin Mis’ar ibn Rakhaylah, Murrah kuma sun yi tattaki karkashin jagorancin al-Harith ibn ‘Auf tare da jarumawa 400. Banu Salim da mutanen Bir Ma’una sun yi tattaki tare da kimanin jarumawa 700. Bayan an hada dukkansu, sai Banu Sa’d da Banu Asad suka kara musu karfi. Jimillar rundunar ta kai kimanin mutum 10,000, kuma wannan hadakar sojoji ta yi tattaki karkashin jagorancin Abu Sufyan. Lokacin da labari ya isa ga Manzon Allah ﷺ, sai ya yanke shawarar yin tsaro a cikin Madina. Salman al-Farisi ne ya ba da shawarar a tono rami a kewayen Madina. An tono ramin, kuma Manzon Allah ﷺ da kansa ya yi aiki a cikinsa, yana karfafa gwiwar Musulmai da fatan lada a Aljanna. Ya kuma ƙarfafa su su ninka kokarinsu sau biyu da sau fiye da haka, ta haka aka kammala ramin cikin kwana shida. Bugu da kari, an karfafa bangon gidajen da ke fuskantar abokan gaba, sannan aka kwashe mutanen gidajen da ke wajen ramin, aka kuma sanya mata da yara cikin gidajen da aka karfafa a cikin Madina. Manzon Allah ﷺ ya tashi da Musulmai dubu uku, yana da bayansa ga kwarin Sal’a da kuma ramin da ya raba shi da abokan gaba. A nan ne ya kafa sansani, aka kuma kafa masa wata jan alfarwa.

The Quraysh marched under the leadership of Abu Sufyan. They numbered about 4,000 warriors, 300 cavalrymen and another 1,500 warriors riding on camels. Banu Fazarah marched under the leadership of ‘Uyayna ibn Hisn ibn Hudhayfah with a large number of warriors and 1,000 camels. Ashja’a marched under the leadership of Mis’ar ibn Rakhaylah, and Murrah marched under the leadership of al-Harith ibn ‘Auf with 400 warriors. Salim and Bir Ma’una’s people marched with about 700 warriors. When these had all gathered they were further reinforced by Banu Sa’d and Banu Asad. Altogether the army totaled about 10,000 men and the coalition force marched under the leadership of Abu Sufyan. When news reached the Messenger of Allah (pbuh), he decided to entrench himself inside Madinah. Salman al-Farsi recommended digging a trench around Madinah. The trench was dug and the Messenger of Allah (pbuh) worked at it himself encouraging the Muslims on with the hope of reward in Heaven. He (pbuh) prodded them to double and redouble their efforts and in this way the trench was completed in six days. In addition, the walls of the houses facing the enemy were fortified, the houses beyond (outside) the trench were then evacuated, and the women and children placed inside the fortified houses within Madinah. The Messenger of Allah (pbuh) set off with three thousand Muslims, he had his back to the valley of Sal’ and the trench dividing him from the enemy. There he (pbuh) encamped, and a red tent was pitched for him.

Quraysh dan kawayensu suka tashi, suna fatan haɗuwa da Muhammad ﷺ a Uhud, amma hakan bai samu ba. Sai Quraysh suka ci gaba da tafiya har suka isa Madina, kuma abin mamaki suka tarar da hanyarsu ta toshe da rami. A bayyane yake cewa Quraysh da abokan tafiyarsu ba su saba da irin wannan dabarar kāriya ba, don haka suka tilasta yin sansani a wajen Madina bayan ramin, suna tunanin matakinsu na gaba. Abu Sufyan da waɗanda ke tare da shi ba da daɗewa ba suka fahimci cewa za su zauna na dogon lokaci a kusa da ramin, domin ba su iya kutsawa cikinsa ba. Wannan yanayi maras tabbas ya zama matsala, domin lokacin hunturu ne, iska tana da ƙarfi kuma sanyi yana cizo. A irin wannan yanayi mutane sun fara jin karaya, suna fatan za su iya komawa gida. Huyayy ibn Akhtab ya san hakan, don haka ya ba da shawarar a shawo kan Banu Quraydah su keta yarjejeniyar zaman lafiya da suka ƙulla da Musulmi, su shiga cikin ƙawancen. Ya gaya wa Quraysh da abokan tafiyarsu cewa idan Quraydah suka yi haka, Musulmi za su rasa duk wata alaƙa da duniyar waje, kuma hanya za ta buɗe don mamaye Madina.

The Quraysh and their allies set off, hoping to encounter Muhammad (pbuh) at Uhud, but it was not to be. The Quraysh then marched on until they reached Madinah and to their surprise they found their way barred by the trench. Clearly the Quraysh and her allies were not familiar with this kind of defensive strategy, they were forced to encamp outside Madinah beyond the trench to consider their next move. Abu Sufyan and those with him soon realized that they were in for a long stay by the trench because they were not able to storm it. This inconclusive situation proved troublesome as it was winter, the winds were fierce and biting cold. Under these conditions the people began to feel demoralized, they wished that they could return home. Huyayy ibn Akhtab was aware of this and so he suggested that Banu Quraydah should be talked into violating the peace treaty, which they had signed with Muslims, and join the coalition. He told the Quraysh and their allies that if the Quraydah did this the Muslims would lose all links with the outside world and the way would be open to invade Madinah.

Quraysh da Ghatafan sun ji daɗin wannan ra'ayi, sun kuma ba Huyayy izinin zuwa wurin Ka'ab ibn Asad, shugaban Banu Quraydah. Lokacin da Ka'ab ya ji Huyayy yana zuwa, sai ya rufe ƙofar katangar a fuskarsa. Amma Huyayy ya ci gaba da roƙo har sai Ka'ab ya buɗe ƙofar; ya ce masa, "Ya Ka'ab, ina kawo maka suna wanda ba zai mutu ba da kuma runduna mai girma! Na zo tare da Quraysh da shugabanninsu da manyansu, da Ghatafan da shugabanninsu da manyansu. Sun yi yarjejeniya mai ƙarfi, sun kuma yi mini alkawari cewa ba za su tafi ba sai mun kawar da Muhammadu ﷺ da mutanensa." Ka'ab ya yi shakka, ya tuna amincin da aminci na Manzon Allah ﷺ. Ya ji tsoron sakamakon abin da yake shiga a ciki. Amma Huyayy ya ci gaba da lallashin Ka'ab, yana tunatar da shi yadda Muhammadu ﷺ ya yi da Yahudawa da kuma yadda ƙungiyar haɗin gwiwar take da ƙarfi, har a ƙarshe Ka'ab ya amince ya karɓi abin da Huyayy ya roƙe shi.

The Quraysh and Ghatafan were pleased with the idea and sanctioned Huyayy to approach Ka’ab ibn Asad, the leader of Banu Quraydah. When Ka’ab heard Huyayy coming he shut the door of the fort in his face. However Huyayy persisted until Ka’ab opened the door; he said to him, “Good heavens Ka’ab! I have brought you immortal fame and a great army. I have come with Quraysh with their leaders and chiefs, and Ghatafan with their leaders and chiefs. They have made a firm agreement and promised me that they will not depart until we have made an end of Muhammad and his men.” Ka’ab was hesitant and he recalled the Messenger of Allah’s (pbuh) loyalty and faithfulness. He feared the consequences of what he was letting himself into. But Huyayy kept on wheedling Ka’ab, reminding him of how Muhammad (pbuh) had treated the Jews and how strong the Allies were, until at last Ka’ab gave way and accepted what Huyayy had asked of him.

Ka'ab haka ya karya alkawarinsa, ya yanke igiyar da ke tsakaninsa da Manzon Allah ﷺ. Saboda haka Banu Quraizah suka hada kai da Ahzab ba tare da sanin Manzon Allah ﷺ ba. Labarin ya isa ga Manzon Allah ﷺ da sahabbansa, wannan kuma ya haifar musu da damuwa mai girma. Sun ji tsoron abin da ya fi muni, saboda haka Manzon Allah ﷺ ya aika Sa'd ibn Mu'az, shugaban Aus, da Sa'd ibn Ubadah, shugaban Khazraj, tare da Abdullah ibn Rawahah da Khawwat ibn Jubair, su je su ga ko labarin gaskiya ne ko a'a. Ya ce musu su ba shi alama wadda shi kadai zai fahimta, don kar a raunana ruhin mutane, kuma idan Banu Quraizah suna nan a kan yarjejeniyarsu, su yi magana a fili a gaban mutane. Sai suka tafi, suka tarar da halin da ya fi yadda suka ji tun farko muni. Lokacin da suka yi kokarin shawo kan Banu Quraizah kada su wulakanta yarjejeniyarsu, Ka'ab ya nemi a bar 'yan uwansu Banu Nadir su koma gidajensu. Sa'd ibn Mu'az, wanda ya kasance abokin kawance ga Banu Quraizah, ya yi kokarin shawo kansu su tsaya kan yarjejeniyarsu. Sun yi magana da raini game da Manzon Allah ﷺ, suna cewa: "Wane ne Manzon Allah? Ba mu da wata yarjejeniya ko alkawari da Muhammadu ﷺ." Wakilan suka koma suka sanar da Manzon Allah ﷺ abin da suka gano. Lamarin ya bayyana cewa yana da tsanani sosai, kuma tsoro ya game ko'ina.

Thus Ka’ab broke his promise and cut loose from the bond that was between him and the Messenger of Allah (pbuh). The Quraydah, therefore, joined the Allies without the knowledge of Allah’s Messenger (pbuh). The news reached the Messenger of Allah (pbuh) and his Sahabah and this caused them a great deal of concern. They feared the worst, and thus, Allah’s Messenger (pbuh) sent Sa’d ibn Mu’adh, chief of the ‘Aus, and Sa’d ibn ‘Ubadah, chief of al-Khazraj, together with ‘Abdullah ibn Rawahah and Khawwat ibn Jubayr to go and see whether the report was true or not. He (pbuh) asked them to give him a sign which only he could understand so as not to undermine the peoples’ morale and that if the Quraydah were still loyal to their agreement they were to speak out openly before the people. So they went forth and found the situation even more deplorable than they had at first heard. When they tried to persuade the Quraydah not to dishonor their agreement, Ka’ab demanded that they allow their brothers Banu Nadir to return back to their homes. Sa’d ibn Mu’adh, who happened to be an ally of the Quraydah, attempted to persuade them to stick to their agreement. They spoke disparagingly of the Messenger of Allah (pbuh) saying, “Who is the Messenger of Allah? We have no agreement or undertaking with Muhammad.” The envoys returned and briefed Allah’s Messenger (pbuh) of their findings. The situation was obviously extremely serious and fear was everywhere.

Ƙungiyoyin Allies sun shirya don yaƙi. Banu Quraiza kuwa sun nemi Allies su ba su kwanaki goma don su shirya yaƙi, yayin da su Allies za su yi wa Musulmai yaƙi mai tsanani a cikin wannan lokaci. Sun kafa rundunoni uku don yakar Manzon Allah ﷺ: rundunar Ibn al-A'war al-Silmi ta matso Madina daga kwari, rundunar 'Uyayna ibn Hisn ta zo daga gefe, sannan Abu Sufyan ya zo gaban rami. Tsoro ya kama Musulmai, suka firgita. Ƙarfin Allies ya bayyana, kuma ruhin yaƙinsu ya yi matuƙar ƙarfi, suka nufi rami, kuma wasu daga cikinsu sun samu nasarar tsallake shi. Wasu mahayan Quraishawa, daga cikinsu akwai 'Amr ibn 'Abdu Wudd, 'Ikrima ibn Abi Jahl da Dirar ibn al-Khattab, sun nufi wani kunkuntar wuri a cikin rami, suka bugi dawakansu har suka tsallake, suka shiga fili mai laka tsakanin rami da Sal'a.

The Allies prepared for combat. The Quraydah meanwhile asked the Allies to allow them ten days in order to prepare for battle while they, the Allies, would fight the Muslims fiercely during that time. They formed three divisions to fight the Messenger of Allah (pbuh), the division of Ibn al A’war al-Silmi closed in on Madinah from the valley, the division of ‘Uyayna ibn Hisn moved in from the side, and Abu Sufyan came before the trench. Panic gripped the Muslims and they became terrified. The Allies’ strength was apparent, and their morale very high, they went for the trench and a few of them managed to storm it. Some Qurayshi horsemen amongst whom were ‘Amr ibn ‘Abdu Wudd, ‘Ikrimah ibn Abi Jahl and Dirar ibn al-Khattab made for a narrow part of the ditch and beat their horses so that they dashed through it and carried them into the swampy ground between the trench and Sal’.

’Ali ibn Abi Talib tare da wasu Musulmi suka fita don tsaron tazarar da suka bi ta ciki suka tilasta wucewa. Sai ‘Amr ibn Abdu Wudd ya fito lokacin da rundunarsa ta tsaya, ya kalubalanci duk wanda zai yi yaki da shi. ‘Ali ya karɓi kalubalen ya ce masa, “Ina kira gare ka ka sauka daga dokinka.” ‘Amr ya amsa, “Ya ɗan’uwana, ba na son in kashe ka.” ‘Ali ya ce, “Amma ni ina so in kashe ka.” Sai suka yi yaki, ‘Ali ya kashe shi. Sauran mahayan suka gudu suna tsallaka ramin cikin hanzari. Sai dai wannan koma-baya bai shafi ƙarfin zuciyar haɗin gwiwar ba; a maimakon haka ya tayar musu da hankali kuma ya ƙara musu niyyar tsoratar da Musulmi. A halin nan, masu tsananin ra’ayi na Banu Quraiza suka fara barin gidajen kariyarsu suka shiga Madina, da niyyar tsoratar da gidajen da ke kusa. Azaba, damuwa da firgici suka ƙaru a unguwannin Musulmi, amma Manzon Allah ﷺ koyaushe yana da yakinin cewa Allah (SWT) zai ba shi nasara. Taimako ya zo ta hannun Nu’aimu ɗan Mas’ud. Ya riga ya karɓi Musulunci, ko da yake mutanensa ba su sani ba, sai ya zo wurin Manzon Allah ﷺ. Nu’aimu ya gabatar wa Manzon Allah ﷺ hanyar da zai iya raunana haɗin kan rundunonin. Sai Nu’aimu ya tafi wurin Banu Quraiza, wanda yake aminin kusa da su a zamanin Jahiliyya, ya tuna musu ƙaunarsa da dangantakar musamman da ke tsakaninsu. Nu’aimu ya gaya wa Banu Quraiza abin da zai same su idan Ghatafan da Quraishawa suka bar su su fuskanci Muhammad ﷺ su kaɗai. Ya jaddada cewa Quraishawa da Ghatafan ƙila ba za su iya jure jira na dogon lokaci ba, domin ba mazauna yankin ba ne. Ya gaya musu cewa idan aka bar su su fuskanci Muhammad ﷺ da kansu, ba za su iya yin hakan ba.

‘Ali ibn Abi Talib with some Muslims came out to hold the gap through which they had forced a passage. Now ‘Amr ibn Abdu Wudd went forth when his contingent had come to a halt and challenged anyone to fight him. ‘Ali accepted the challenge and said to him, “I call on you to dismount.” ‘Amr replied, “O son of my brother, I do not want to kill you.” ‘Ali said, “But I want to kill you.” So they fought and ‘Ali killed him. The remaining horsemen fled bursting headlong in flight across the trench. This upset, however, did not affect the Allies’ morale it actually enraged them and made them all the more determined to terrorize the Muslims. In the meantime the zealots of Banu Quraydah began to leave their forts and enter Madinah, this was with the aim of terrorizing nearby houses. Torment, anxiety and terror intensified within the Muslims’ quarters, but the Messenger of Allah (pbuh) was always confident that Allah (swt) would grant him victory. Relief came through Nu’aym ibn Mas’ud. He had already embraced Islam though his own people did not know it and he came to the Messenger of Allah (pbuh). Nu’aym proposed to the Messenger of Allah (pbuh) a way in which he could jeopardize the coalition. So Nu’aym went to Banu Quraydah, with whom he had been a close friend in the days of Jahilliyah, and reminded them of his affection and the special ties that existed between them.” Nu’aym told Banu Quraydah what their fate would be if Ghatafan and the Quraysh were to leave them to face Muhammad (pbuh) alone. He emphasized that the Quraysh and Ghatafan might not bear waiting for a long time because they were not inhabitants of that area. He told them that if they were left to face Muhammad on their own they would not be able to do so.

A ƙarshe, ya shawarce su kada su yi yaƙi tare da Ƙawayen har sai sun karɓi garkuwa daga shugabanninsu, waɗanda za su zauna a hannunsu a matsayin tabbaci, domin Ghatafan da Quraish su tsaya tsayin daka. Sai a lokacin ne za su yi yaƙi da Muhammadu ﷺ tare da ƙawayensu har sai sun kawo ƙarshensa. Banu Quraiza sun ga wannan shawara ce mai kyau. Nu'aim ya je wurin Quraish ya gaya musu cewa Yahudawan Quraiza sun yi nadama kan matakinsu na adawa da Muhammadu ﷺ, kuma suna ƙoƙarin gyara kuskurensu. Ya ce suna shirye su sasanta da shi ta hanyar mika wasu shugabannin kabilu biyu, Quraish da Ghatafan, domin ya yanke musu kai. Ya ce musu, "Idan Yahudawa suka nemi garkuwa, kada ku aika musu da mutum ɗaya ko ɗaya." Sannan ya je wurin Ghatafan ya gaya musu labarin iri ɗaya da ya gaya wa Quraish.

Finally, he suggested to them not to fight alongside the Allies until they had taken hostages from their chiefs who would remain in their hands as security in order to have Ghatafan and the Quraysh stay. Only then should they fight Muhammad (pbuh) with their allies until they made an end of him. The Quraydah thought that this was excellent advice. Nu’aym then went to Quraysh and told them that the Jews of Quraydah had regretted their action in opposing Muhammad (pbuh) and are working to overcome their shortcoming. He stated that they were prepared to make it up with him by handing over some chiefs of the two tribes, Quraysh and Ghatafan, so that he could cut their heads off. He said to them, “So if the Jews demand hostages, do not send them a single man.” Then he went to Ghatafan and told them the same story that he had told Quraysh.

Ƙarin zargin da Larabawa ke yi wa Yahudawa ya ƙaru, sai Abu Sufyan ya aika a kira Ka'ab, ya sanar da shi cewa sun daɗe suna kewaye Muhammad (ﷺ), don haka su shirya yaƙi washegari. Ka'ab ya amsa da cewa ranar Asabar ce, ranar da ba sa yin kowane aiki, babu yaƙi babu aiki. Abu Sufyan ya fusata, sai ya gaskata abin da Nu'aym ya faɗa masa. Ya aika wakili zuwa ga Banu Quraiza ya faɗa musu su yi wata Asabar a maimakon wannan, domin wajibi ne a yaƙi Muhammad (ﷺ) washegari. Wakilin ya kuma faɗa wa Banu Quraiza cewa idan Quraishawa da Ghatafan suka fita yaƙi su kaɗai, haɗin kansu zai watse, don haka za su ƙare suna yaƙar Muhammad (ﷺ) su kaɗai. Da Banu Quraiza suka ji maganganun Abu Sufyan, sun tabbatar da matsayinsu cewa ba za su keta ranar Asabar ba, sun kuma ambaci mutanen da ya kamata su riƙe a matsayin tabbaci. Da Abu Sufyan ya ji haka, ba shi da shakka game da abin da Nu'aym ya faɗa masa. Ya fara tunanin sabuwar dabara, ya yi shawara da Ghatafan, sai kawai ya gano cewa su ma sun sake tunani game da yaƙar Muhammad (ﷺ).

The Arabs’ suspicion of the Jews grew and Abu Sufyan sent for Ka’ab informing him that they had been besieging Muhammad (pbuh) for a long time and that they should make ready for battle the next day. Ka’ab replied that it was the Sabbath, a day on which they did nothing, no fighting and no work. Abu Sufyan was enraged and he came to believe what Nu’aym had told him. He sent an envoy back to the Quraydah to tell them to make another Sabbath instead of this one for it was essential to fight Muhammad the next day. The envoy also told the Quraydah that if Quraysh and Ghatafan went out to fight alone, their coalition would be broken so they would end up fighting Muhammad alone. When the Quraydah heard Abu Sufyan’s comments they asserted their stand that they would not violate the Sabbath, and mentioned the hostages whom they should hold as security. When Abu Sufyan heard this he had no doubt left concerning what Nu’aym had told him. He began to think of a new strategy and he conferred with Ghatafan only to find out that they too had second thoughts about fighting Muhammad (pbuh).

A daren wannan, Allah (SWT) ya aiko da iska mai zafi mai sanyi da guguwa mai tsawa, wacce ta kifar da tantunansu ta kuma juye tukwanen girkinsu. Suka shiga firgici, suka yi zaton Musulmi za su yi amfani da wannan dama su kai musu hari, sai Tulaiha ya tashi ya yi ihu cewa, "Muhammad ﷺ ya zo muku, don haka ku gudu da ranku." Abu Sufyan ya ce, "Ya ku mutanen Quraishawa! Ku tafi, domin ni zan tafi." Sai suka kama abin da suka iya ɗauka cikin gaggawa suka gudu. Ghatafan da sauran ƙungiyoyin haɗin gwiwa suma suka yi haka. Da safiya kuwa dukansu sun tafi.

That night, Allah (swt) sent a bitter wind and a thunderous storm which overthrew their tents and upset their cooking pots. They were stricken with panic and thought that the Muslims would seize the chance to direct their onslaught against them, so Tulayha arose and shouted, “Muhammad has come after you, so run for your lives”. Abu Sufyan said, “O Quraysh! Be off, for I am going.” So they grabbed hurriedly whatever they could carry and fled. Ghatafan and the rest of the Allies did the same. In the morning they were all gone.

Lokacin da Manzon Allah (ﷺ) ya ga haka, shi da Musulmi suka bar rami suka koma Madina. Allah (SWT) ya kare Musulmi daga yaki. Yanzu da Manzon Allah (ﷺ) ya kawar da Quraish, sai ya yanke shawarar magance Banu Quraida gaba daya. Su ne suka karya yarjejeniyarsu suka hada baki da kungiyoyin hadin gwiwa don kawar da Musulmi, saboda haka Manzon Allah (ﷺ) ya umarci mai kiran sallah (mu'adhin) ya sanar da mutane cewa duk wanda yake biyayya kada ya yi sallar la'asar sai ya isa wurin da Banu Quraida suke. Manzon Allah (ﷺ) ya aika Ali gaba da tutarsa, Musulmi kuma suka yi gaggawa zuwa gare ta cike da farin ciki da himma, har suka isa Banu Quraida, inda suka kewaye su tsawon dare ashirin da biyar. Yahudawa sun sanar da Manzon Allah (ﷺ) cewa suna son yin shawara da shi. Bayan tattaunawa mai yawa, sun amince da hukuncin Sa'ad ibn Mu'az, shi kuma ya yanke hukunci cewa, "A kashe mazajen, a raba dukiyar, a kuma kama mata da yara su zama bayi (sabaya)." An aiwatar da hukuncin, don haka kabilar ta daina wanzuwa, Madina kuma ta samu 'yanci daga gare su gaba daya.

When the Messenger of Allah (pbuh) saw this, he (pbuh) and the Muslims left the trench and returned to Madinah. Allah (swt) had spared the Muslims from fighting. Now that Allah’s Messenger (pbuh) had rid himself of the Quraysh he decided to deal with Banu Quraydah once and for all. It was they who had broken their agreement and had conspired with the allies to exterminate the Muslims, therefore Allah’s Messenger (pbuh) ordered the Mu’adhin (caller to the prayer) to inform to the people that whoever was obedient should not perform the afternoon prayer until he had reached the location where Banu Quraydah was. Allah’s Messenger (pbuh) sent ‘Ali forward with his banner and the Muslims hastened to it full of joy and zeal until they reached Banu Quraydah whereupon they besieged them for twenty-five nights. The Jews told the Messenger of Allah (pbuh) that they wanted to negotiate with him. After much negotiation they settled for the arbitration of Sa’d ibn Mu’adh and he gave judgment that, “The men should be killed, the property divided and the women and children taken as Sabaya (slaves).” The judgment was implemented, and thus the entity of the tribe ceased to exist and Madinah was rid of them once and for all.

Nasarar da aka samu a kan ƙawayen ta nuna ƙarshen duk wani yunkuri mai tsanani da Quraishawa suka yi na fuskantar Manzon Allah ﷺ, kuma hallaka Banu Quraiza ta sa duk kabilun Yahudawa uku, waɗanda da farko suke zaune kewaye da Madina kuma suna da yarjejeniya da Manzon Allah ﷺ (wadda kowannensu ya karya a lokacinsa), ba su ƙara kasancewa a can ba. Wannan ya sa ikon Manzon Allah ﷺ da Musulmi a kan Madina ya zama cikakke, kuma saboda haka Larabawa sun ci gaba da tsoron Musulmi kamar yadda suka saba.

The defeat of the Allies marked the end of any serious attempt by the Quraysh to confront the Messenger of Allah (pbuh) and the annihilation of Banu Quraydah meant that all three Jewish tribes, which had originally lived around Madinah and who had agreements with Allah’s Messenger (pbuh) (which each broke in turn), were not there any more. This meant that the supremacy of Allah’s Messenger (pbuh) and the Muslims over Madinah was absolute and as a result, the Arabs were just as alarmed of the Muslims as ever.