Shan kayen da aka yi a Badar ya kasance wulakanci da girman kan Quraishawa ba zai bar shi ba tare da ramuwa ba. Saboda haka, ramuwa ita ce kalmar da aka fi ji a ko'ina a Makka. Makkawa sun ma hana kuka a kan mutanensu da aka kashe, ko fansar fursunonin su a yakin Badar, don kada Musulmi su fahimci girman baƙin ciki da jin bala'in da suke ciki.

The defeat at Badr was an ignominy which the Quraishites pride could not leave unavenged. Revenge was, therefore, the catchword all over Makkah. The Makkans even forbade lamenting over their murdered people, or ransoming their captives at Badr Battle lest the Muslims should realize the grave degree of sadness and feeling of tragedy they were experiencing.

Bayan yakin Badr, Quraishawa suka yi shawara tare baki ɗaya, suka fara sabbin shirye-shirye domin kai wani babban yaƙi kan Musulmi, don su mayar da darajarsu da ta lalace da kuma kwantar da girman kansu da aka ji wa ciwo. Mafiya zafin rai daga cikin masu bautar gumaka waɗanda ke marmarin shiga sabon yaƙi sun haɗa da ‘Ikrimah bin Abi Jahl, Safwan bin Omaiyah, Abu Sufyan bin Harb, da ‘Abdullah bin Abi Rabi‘a. Sun ƙudura a kan murkushe ƙungiyar Musulunci sau ɗaya da kyau. An aika da wakilai zuwa dukkan kabilu don haɗa kai da su wajen yaƙar Addinin da ke tasowa. Sakamakon haka, sun samu goyon bayan kabilu biyu sanannu, Kinana da Tihamah, baya ga wasu Balarabe makiyaya na hamada, Ahabish. Haka kuma aka yanke shawarar cewa ribar ayarin kasuwancin da ya tsere, wanda Abu Sufyan ke jagoranta, wanda ya kai raƙuma 1000 da dinari dubu 50, za a yi amfani da shi wajen samar wa sojoji kayan yaƙi. Alƙur'ani Mai Girma ya yi ishara da wannan shawarar tasu cikin waɗannan kalmomi:

In the wake of Badr event, Quraish was in common consent and started fresh preparations to launch an overall war against the Muslims in order to restore their blemished prestige and wounded pride. The most enthusiastic polytheists desiring to go into a new battle were ‘Ikrimah bin Abi Jahl, Safwan bin Omaiyah, Abu Sufyan bin Harb, and ‘Abdullah bin Abi Rabi‘a. They were determined to crush the commonwealth of Islam once and for all. Emissaries were sent to all the tribes to make common cause against the rising Faith. As a consequence of this, they managed to enlist the support of two well-known tribes Kinana and Tihamah besides some desert bedouins Ahabish. It was also decided that the profits of the escaped caravan headed by Abu Sufyan, which amounted to 1000 camels and 50 thousand Dinars, should be devoted for providing equipment to the army. The Noble Qur’ân has alluded to this decision of theirs in the following words:

"Lalle ne, waɗanda suka kafirta suna ciyar da dukiyarsu don su hana (mutane) hanyar Allah, kuma haka za su ci gaba da ciyarwa; amma a ƙarshe zai zama baƙin ciki a gare su. Sa'an nan kuma za a ci nasara a kansu."

• “Verily, those who disbelieve spend their wealth to hinder (men) from the path of Allâh, and so will they continue to spend it; but in the end it will become an anguish for them. Then they will be overcomed.” [8:36].

Sun kuma ƙirƙiro wasu hanyoyi na daukar mayaka, ciki har da hayar mawaƙa don jawo kabilu su yi yaƙi da Musulmai. Safwan bin Umayya ya jawo hankalin Abu Azza, mawaƙi, ya yi aiki a wannan fagen don samun arziki bayan yaƙi, ko kuma tallafa wa 'yayansa mata idan ya mutu. Ya kamata a sani cewa wannan mawaƙi ya taɓa zama fursuna na yaki (a yakin Badar) a hannun Musulmai, kuma Annabi ﷺ ya nuna jin ƙai har ya sake shi ba tare da fansa ba, bisa sharadin cewa ba zai shiga yaƙi da shi ba. Abu Sufyan ne ya fi riƙe ƙiyayya ga Musulmai, saboda ya rasa yawancin kayan kasuwancinsa a harin As-Sawiq, balle asarar tattalin arziki mai girma da Quraishawa suka yi bayan abubuwan da suka faru a sakamakon rundunar Zaid bin Harith.

They also devised other ways of recruitment including hiring poets to entice the tribes into fighting the Muslims. Safwan bin Omaiyah allured Abu ‘Azza, the poet to work in this context in return for riches after the war or supporting his daughters if killed. Incidentally, this poet was prisoner of war (in the context of the Badr events) in the hands of the Muslims and the Prophet (Peace be upon him) was gracious enough to release him unransomed provided he would not engage in fight against him. Abu Sufyan nursed the most grudge against Muslims because he had lost most of his supplies in As-Sawiq invasion, let alone the heavy economic losses that Quraish had sustained in the aftermath of the events that featured the platoon of Zaid bin Harithah.

Sa'an nan, a sakamakon waɗannan jerin kasawa, Quraishawa suka yi gaggawar shirye-shiryensu don yaƙi mai yanke hukunci da Musulmi, suka kuma hanzarta su. A ƙarshen shekara komai ya kammala don tafiya. Makkawa kuma suka yanke shawarar kai matansu tare da su, domin su iya tada musu hankali su yi yaƙi da jarumta. Saboda haka wata runduna ta sojoji dubu uku masu sulke, daga cikinsu dari bakwai sojoji sanye da sulke, da dari biyu mahayan dawakai masu ƙarfi, tare da raƙuma dubu uku da mata goma sha biyar, suka yi tafiya zuwa Madina. Babban shugaban rundunar shi ne Abu Sufyan bin Harb, rundunar dawakai kuwa karkashin jagorancin Khalid bin Al-Waleed tare da taimakon Ikrimah bin Abi Jahl, kuma Bani 'Abd Ad-Dar aka dora musu alhakin tuta.

In the light of these successive failures, Quraish precipitated and accelerated their preparations for a decisive battle with the Muslims. At the turn of the year everything was ready for the move. The Makkans also decided to take their women along with them for they might arouse them to fight manfully. Thus a contingent of three thousand pitched warriors, of whom seven hundred were mailed soldiers and two hundred well-mounted cavalry with three thousand camels and fifteen women marched towards Madinah. The general leader was Abu Sufyan bin Harb, the cavalry under the leadership of Khalid bin Al-Waleed assisted by ‘Ikrimah bin Abi Jahl, and Bani ‘Abd Ad-Dar were entrusted with the flag.

Ƙiyayya ta dā da kuma ƙullin zuciya na ramako sun mamaye dukkan al'amarin, suna nuna alamar yaƙi mai zubar da jini da ramako tsakanin ɓangarorin biyu. A halin nan, Al-‘Abbas bin ‘Abdul Muttalib yana lura sosai da motsin sojoji da shirye-shiryen yaƙi, kuma dukkan waɗannan an saka su a cikin wata gaggawar wasiƙa da ya aika zuwa ga Annabi ﷺ, wanda ya karɓe ta yana cikin Masallacin Quba'. Ubayy bin Ka‘b ya karanta wa Annabi ﷺ wasiƙar, sai ya umarce shi da ya kiyaye sirri game da muhimmin abin da ke cikinta. Ya koma Madina cikin gaggawa, ya kira taro da Ansarawa da Muhajirai, kuma suka yi tattaunawa mai zurfi tare da shi game da matakan da za a ɗauka.

Old deep-seated feelings of hatred, with heart-based grudge enveloped the whole process foreshadowing bitter, bloody revenge-instigated fighting between the two parties. Meanwhile Al-‘Abbas bin ‘Abdul Muttalib, was closely watching the military movements and preparations for war, and these were all included in an urgent message sent by him to Prophet (Peace be upon him) who received it while he was in Qubâ’ Mosque. Ubai bin Ka‘b read the letter to the Prophet (Peace be upon him), who asked him to be reticent with respect to its serious contents. He hurried back to Madinah, convened a meeting with the Helpers and Emigrants and conducted with them serious consultations as regards the measures to be taken.

Kaɗe-kaɗe dukan Madina aka sa a faɗake, kuma dukan maza sun ɗauki makamai masu nauyi har ma a lokacin sallah, domin tsammanin duk wani gaggawa. Wata ƙungiya ta Ansarawa ta miƙa kansu don tsaron Manzon Allah ﷺ, suna kallo a ƙofarsa dukan dare, daga cikinsu akwai Sa‘d bin Mu‘adh, Usaid bin Hudair da Sa‘d bin ‘Ubadah. Domin kada a kama su ba zato ba tsammani, ƙungiyoyin mutanen Madina masu makamai suka fara tsaron mashigai da hanyoyin da suke kai zuwa birnin. Domin leƙen motsin mushrikai, runduna-rundunan Musulmi suka fara sintiri a hanyoyi don neman duk wata harin abokan gaba da ake tsammani. Rundunar Makka kuwa ta ci gaba da tafiya ta hanyar yammacin da aka saba. Sa’ad da suka isa Al-Abwa’, Hind 'yar 'Utbah, matar Abu Sufyan, ta ba da shawarar a tono kabarin mahaifiyar Manzon Allah ﷺ, amma shugabannin rundunar sun ƙi yin hakan saboda tsoron sakamakon da zai biyo baya. Sai rundunar ta bi kwarin Al-‘Aqeeq, ta juya dama don sauka a wani wuri mai suna ‘Ainain kusa da Dutsen Uhudu. Wannan ya kasance ranar Juma’a, 6 ga Shawwal, shekara ta 3 bayan Hijira.

The whole of Madinah was put on the alert and all men were heavily armed even during prayer in anticipation of any emergency. A group of Helpers volunteered to guard the Prophet(Peace be upon him) and kept watchful eye all night at his door, amongst whom there were Sa‘d bin Mu‘adh, Usaid bin Hudair and Sa‘d bin ‘Ubadah. Lest they should be taken by surprise, armed groups of the Madinese began to police the entrances and roads leading to the city. To reconnoitre the movements of the polytheists, Muslim platoons began to patrol the routes for any probable enemy raids. The Makkan army, on the other hand, continued the march along the usual western road. On reaching Al-Abwâ’, Hind bint ‘Utbah, Abu Sufyan’s wife, suggested that they dig up the grave of the Prophet’s mother, but the leaders of the army refused to do so for fear of the consequent results. The army then followed Wadi Al-‘Aqeeq and turned right to encamp themselves at a place called ‘Ainain near Uhud Mountain. That was on Friday, 6th Shawwal, 3 A.H.

Rundunar leƙen asiri ta Madina ta isar da labarin rundunar sojojin Makka mataki-mataki. Sannan Manzon Allah ﷺ ya kira taron shawara na sojoji don musayar ra'ayi game da halin da ake ciki. Ya gaya musu game da mafarkin da ya yi. Ya ce: "Na yi mafarki - ina roƙon Allah ya sa ya zama mafarki na alheri - da cewa an yanka shanu, kuma akwai wani tsagi a saman kaifin takobina, kuma na sanya hannuna cikin wata sulke da ba ta lalacewa." Fassarar "shanun" ita ce cewa wasu daga cikin mutanensa za a kashe su, kuma "tsagin da ke saman takobinsa" ita ce cewa wani daga cikin iyalinsa zai ji rauni. Dangane da "sulken" kuwa, shi ne Madina. Sannan ya ba da shawara cewa Sahabbansa kada su fita daga Madina, su kafa sansani a cikin birnin. Ya yi ra'ayin cewa a bar abokan gaba a fili su gaji da kansu, don haka Musulmi ba za su yi haɗarin yaƙi ba. Amma idan suka yi niyyar kai hari Madina, mazan Musulmi za su kasance cikin shiri su yaƙe su a bakin hanyoyi; mata Musulmi kuma za su taimaka daga kan rufin gidaje. ʿAbdullahi bin Ubayy bin Salul - shugaban munafukai, wanda ya halarci taron a matsayin shugaban Al-Khazraj - ya goyi bayan shirin Annabi ﷺ.

The scouting party of Madinah conveyed the news of the Makkan army step by step. Then the Messenger of Allâh (Peace be upon him) held a head military consultation assembly to exchange views about the situation. He told them about a dream he had. He said: “By Allâh, I have dreamt of — I implore Allâh to be a dream of bounty — cows slaughtered and that there was a groove at the pointed top of my sword, and that I had inserted my hand into an immune armour.”. The interpretation of ‘the cows’ was that some of his men were killed, and ‘the groove at the pointed top of his sword’ was that a member of his House would be hurt. As for ‘the armour’ it was Madinah. Then he offered a suggestion that his Companions should not go out of Madinah and that they should encamp themselves within the city. He was of the opinion that the enemies should be left in the open to exhaust themselves and thus the Muslims would not risk a battle. But if they thought of attacking Madinah, Muslim men would be ready to fight them at the mouths of lanes; whereas Muslim-women would help from over the house roofs.” ‘Abdullah bin Ubai bin Salul — the head of the hypocrites; who attended the meeting as a chief of Al-Khazraj — supported the Prophet ’s plan.

A gaskiya amincewarsa ba ta dogara ga adalcin shirin ba, sai dai ga amfanin kansa. Ba ya so ya yi yaƙi. Akasin haka, a asirce yana nufin ya nisanta kansa daga yaƙin. Sai dai nufin Allah ya kasance cewa a bayyana shi kuma a wulakanta shi a fili — karo na farko. Nufin Allah ya kasance cewa labulen da ya rufe kafircinsu a bayansa a tone shi kuma a janye shi. Nufin Allah ya ba Musulmi damar gane gaskiyar waɗancan macizai da suke rarrafe a cikin tufafinsu da cikin hannayen rigunansu. Godiya ga Allah, sun gane su a ɗaya daga cikin mafi tsananin lokuta na rayuwarsu.

As a matter of fact his agreement was not based on the righteousness of the plan but rather on personal benefit. He did not want to fight. On the contrary he secretly aimed at being far away from fight. However it was Allâh’s Will that he should be disclosed and disgraced in public — for the first time. It was His Will that the curtain which concealed their disbelief behind should be uncovered and pulled down. Allâh’s Will enabled the Muslims to recognize the reality of those snakes that were creeping within their garments and inside the sleeves of their clothes. Thanks to Allâh they recognized them in one of the most critical times of their lives.

Yana hawa mimbari a sallar Juma'a ta jama'a, Annabi ﷺ ya yi kira ga mutane a cikin hudubarsa da su yi yaƙi da jaruntaka. Ya ce: "In kun kasance masu tsayawa kan gaskiya, za a taimake ku da ikon Mai Iko Duka." Sa'an nan ya umarci mutanensa su shirya don yaƙi. Yawancinsu sun yi farin ciki ƙwarai. Ya jagoranci sallar la'asar tare da taron jama'a mai yawa. Sa'an nan ya shiga gidansa tare da abokansa biyu, Abu Bakr da 'Umar. Suka taimake shi ya yi ado ya sa rawaninsa. Ya shirya kansa da makamai, ya sa sulke biyu, ɗaya a bisa ɗayan. Ya ɗauki takobinsa ya fita ya sadu da mutane. Mutane suna jiran shi cikin rashin haƙuri. Sa'd bin Mu'az da Usaid bin Hudair sun zargi mutane da matsa wa Annabi ﷺ lamba. Suka ce: "Kun tilasta Manzon Allah ﷺ ya yi yaƙi da abokan gaba a wajen Madina." Saboda haka sun ƙudurta barin al'amarin gaba ɗaya ga Annabi ﷺ, kuma sun zargi kansu saboda abin da suka riga suka aikata. Lokacin da Annabi ﷺ ya fito, suka ce: "Ya Manzon Allah, bai kamata mu saɓa maka ba. Don haka, kai ne mai 'yancin yin abin da kake so. In ka fi son zama cikin Madina, za mu zauna tare da kai." A kan haka Manzon Allah ﷺ ya ce: "Bai dace ga Annabi ba, da zarar ya sa sulke, ya cire shi, sai Allah ya yanke hukunci tsakaninsa da abokan gaba."

Ascending the pulpit at the Friday congregational prayer, the Prophet (Peace be upon him) urged the people in his sermon to fight courageously. “If you remain steadfast,” he said “you will be helped by the Power of the All- Mighty.” Then he commanded his men to make ready for the battle. Most of them rejoiced greatly. He led the afternoon prwith crowds of people. Then he entered his house accompanied by his two friends Abu Bakr and ‘Umar. They helped him dress and wear his headcloth. He armed himself and wore two armours one over the other. He wore his sword and went out to meet people, People were waiting for him impatiently. Sa‘d bin Mu‘adh and Usaid bin Hudair blamed people for pressing on the Prophet (Peace be upon him). They said: “You have forced the Messenger of Allâh (Peace be upon him) to fight the enemy outside Madinah.” Therefore they were determined to leave the whole matter to the Prophet (Peace be upon him), and blamed themselves for what they had already done. When the Prophet (Peace be upon him) came out, they said: “O Messenger of Allâh, we should have not disagreed with you. So, you are free to do what you desire. If you prefer to stay inside Madinah we will stay with you. Upon this the Messenger of Allâh (Peace be upon him) remarked: “It does not become a Prophet that once he had put on armour, he should take it off, until Allâh has decided between him and the enemy.”

ANNABI ﷺ ya raba rundunarsa zuwa runduna uku.

THE PROPHET (Peace be upon him) DIVIDED HIS ARMY INTO THREE BATTALIONS:

Rundunar Al-Muhajireen, karkashin jagorancin Mus‘ab bin ‘Umair Al-‘Abdari.

1. Al-Muhajireen battalion, under the command of Mus‘ab bin ‘Umair Al-‘Abdari.

2. Rundunar Al-Ansari-Aws ta kasance karkashin jagorancin Usaid bin Hudair.

2. Al-Ansari-Aws battalion was commanded by Usaid bin Hudair.

3. Rundunar Al-Ansari-Khazraj tare da Al-Hubab bin Al-Mundhir ya jagorance ta.

3. Al-Ansari-Khazraj battalion with Al-Hubab bin Al-Mundhir to lead it.

Rundunar ta ƙunshi mayaƙa dubu ɗaya; ɗari daga cikinsu suna sanye da sulke; wasu hamsin kuma mahayan dawaki. Ya naɗa Ibn Umm Maktum ya jagoranci mutane wajen sallah a Madina. An yi shelar tashi, sai rundunar ta nufi arewa, tare da Sa‘ad biyu, waɗanda suke sanye da sulke, suna gudu a gaban rundunar.

The army consisted of a thousand fighters; a hundred of them armoured; another fifty horsemen. He appointed Ibn Umm Maktum to lead the people in prayer in Madinah. Departure was announced and the army moved northwards with the two Sa‘ds, who were armoured, running in front of the army.

Yayin da yake wucewa ta hanyar tsaunin Al-Wada‘, ya ga wata runduna mai dauke da makamai, wadda aka ware daga babban sashen rundunar sojoji. Manzon Allah ﷺ ya tambaya ko su wane ne, aka amsa masa cewa Yahudawa ne kuma abokan kawance ne na Al-Khazraj. Suka ce masa suna son bayar da gudummawa a yakin da ake yi da masu bautar gumaka. "Shin sun karbi Musulunci?" Manzon Allah ﷺ ya tambaya. "A'a," suka ce. Sai ya ki karbar su, ya ce ba zai nemi taimakon kafirai a kan masu bautar gumaka ba.

Upon passing along Al-Wada‘ mountain trail he saw a well-armed battalion, which were detached from the main body of the army. The Prophet (Peace be upon him) inquired who they were and he was told that they were Jews and were allies of Al-Khazraj. They told him that they wanted to contribute to the fight against the idolaters. “Have they embraced Islam?” The Prophet (Peace be upon him) asked. “No,” they said. So he refused admitting them and said that he would not seek the assistance of disbelievers against the idolaters.

Da zarar ya isa wani wuri mai suna Ash-Shaikhan, sai ya duba rundunarsa. Ya kori waɗanda ya ɗauka nakasassu ne ko kuma ƙanana da ba za su iya jure yaƙi ba. Daga cikinsu akwai ‘Abdullah bin ‘Umar bin Al-Khattab. Usama bin Zaid; Usaid bin Zaheer, Zaid bin Thabit, Zaid bin Arqam. ‘Araba bin Aws, ‘Amr bin Hazm, Abu Sa‘eed Al-Khudri, Zaid bin Haritha Al-Ansari, Sa‘d bin Habba da Al-Barâ’ bin ‘Azib. Sahih Al-Bukhari ya nuna cewa shi ma ya shiga yaƙin a ranar.

As soon as he reached a location called Ash-Shaikhan, he paraded his army. He dismissed those whom he considered to be disabled or too young to stand the fight. Among them were ‘Abdullah bin ‘Umar bin Al-Khattab. Usama bin Zaid; Usaid bin Zaheer, Zaid bin Thabit, Zaid bin Arqam. ‘Araba bin Aws, ‘Amr bin Hazm, Abu Sa‘eed Al-Khudri, Zaid bin Haritha Al-Ansari, Sa‘d bin Habba and Al-Barâ’ bin ‘Azib, Sahih Al-Bukhari pointed out that he had shared in the fight that day.

Manzon Allah ﷺ ya amince wa Rafi‘ bin Khadaij da Samura bin Jundub su shiga cikin rundunar yaƙi — duk da cewa suna ƙanana. Na farko ya nuna ƙwarewa wajen harbin kibiya; na biyun kuwa ya yi kokawa da na farkon, ya kuma doke shi. Amincewar da aka yi wa Rafi‘ ta sa Samura ya ce: “Ni na fi shi ƙarfi, zan iya kayar da shi.” Da Annabi ﷺ ya ji wannan magana, sai ya umarce su da yin kokawa. Suka yi. Samura ya ci, don haka shi ma aka karɓe shi.

The Messenger of Allâh (Peace be upon him) allowed both Rafi‘ bin Khadaij and Samura bin Jundub to join the army — though they were too young. The former proved to be skillful at shooting arrows; the latter wrestled the former and beat him. The admission of Rafi‘ made Samura say: “I am stronger than him, I can overcome him.” When the Prophet (Peace be upon him) heard this saying he ordered them to wrestle. They did. Samura won so he was also admitted.

Yayin da dare ya yi musu nisa a wurin, sun yi sallar magariba da sallar isha, kuma sun kwana a wurin. An zaɓi mutum hamsin don su tsare sansanin da kuma zagaye shi. Muhammad bin Maslama Al-Ansari, jarumin rundunar Ka‘b bin Al-Ashraf, shi ne aka dora wa alhakin masu tsaron. Shi kuma Dhakwan bin ‘Abd Qais ya ɗauki nauyin tsare Manzon Allah ﷺ musamman.

As night fell upon them there, they performed both the sunset and the evening prayers and spent the night there as well. Fifty people were chosen to guard the camp and go round it. Muhammad bin Maslama Al-Ansari, the hero of the brigade of Ka‘b bin Al-Ashraf, was in charge of the guards. Whereas Dhakwan bin ‘Abd Qais undertook the responsibility of guarding the Prophet (Peace be upon him), in particular.

Da daddare, kafin safiya ta keto, Annabi (ﷺ) ya tashi, kuma da ya isa Ash-Shawt ya yi sallar asuba a can. A wurin ne ya kasance kusa da abokan gābansa har suna iya ganin juna. A nan ne ‘Abdullahi bin Ubayy — munafuki — ya tayar wa Musulmai. Kashi ɗaya bisa uku na rundunar ya janye tare da shi — wato mayaƙa ɗari uku. Ya ce, “Ba mu san dalilin da zai sa mu kashe kanmu ba.” Ya yi iƙirarin cewa janyewarsa ba komai ba ne face nuna ƙin amincewa da Manzon Allah (ﷺ), wanda ya riga ya ƙi ra’ayinsa ya karɓi na wasu. Babu shakka, wannan ba shi ne ainihin dalilin ficewarsa ba. Idan da ƙin amincewa da ra’ayinsa ne — kamar yadda munafukin ya ce — to da babu wata ma’ana ko kaɗan ga shigarsa cikin rundunar Annabi. Idan haka ne, da ya ƙi fita tare da rundunar tun daga farkon tafiyar. Gaskiya dai manufar wannan tayarwa, janyewa da rabuwa — a wannan lokaci mai wahala da matsananciyar hali — ita ce haifar da ruɗani, rikicewar tunani, da rashin tsari a cikin rundunar Musulmai, waɗanda suke a gaban idanu da kusa da kunnen abokan gaba, waɗanda kuma suke sa ran ganin ƙarin rarrabuwar kai a bangaren Musulmai, kamar yadda su ma suke. Haka kuma suna nufin karya ƙwazon masu imani. Wannan, a ra’ayinsu, zai hanzarta rugujewa, sannan mutuwar Muhammad, sahabbansa masu aminci, da Musulunci gaba ɗaya. Hakan zai share hanya ga dawo da shugabancin da wannan munafuki ya rasa a lokacin da Musulunci ya shigo Madina.

At the end of the night and just before it was daybreak, the Prophet (Peace be upon him) moved and when he got to Ash-Shawt he observed the dawn prayer. There he was close enough to the enemy that they could see one another. It was there that ‘Abdullah bin Ubai — the hypocrite — rebelled against the Muslims. One-third of the army withdrew with him — that is to say three hundred fighters. He said, “We do not know why we shall kill ourselves.” He claimed that his withdrawal was no more than showing protest against the Messenger of Allâh (Peace be upon him) who had already refused his opinion and accepted that of the others.` Undoubtedly that was not the real cause of his detachment. If it had been the refusal of his opinion — as the hypocrite claimed — there would have no sense whatsoever for his joining the Prophetic army. If it had been so, he would have refused to go out with the army from the very beginning of the march. As a matter of fact the real purpose of this rebellion, withdrawal and detachment — at this delicate and awkward position and time — was to produce bewilderment, confusion of mind, and disorder in the Muslims army who were within the sight and hear range of the enemy who were also looking forward to seeing more and more dissension on the side of the Muslims, like themselves. They also aimed at breaking the high morale of the believers. That would accelerate — in their opinion — the breakdown and consequently the death of Muhammad, his faithful Companions and Islam as a whole. The way would then be clear for the reclaim of presidency, which that hypocrite had lost on the advent of Islam into Madinah.

Da sauran mayaƙan, Manzon Allah ﷺ ya nufi maƙiya. Bayan tawayen munafukai da janyewarsu, yawan sojoji ya ragu zuwa ɗari bakwai kawai. Sansanin mushrikai yana cikin wani wuri da ya sa hanyoyi da yawa da ke kai zuwa Uhudu kusan an toshe su da su. Sai Manzon Allah ﷺ ya ce wa mutanensa: “Wane ne daga cikinku zai iya jagorantar mu zuwa inda mutanen (wato mushrikai) suke, ta gajeriyar hanya wadda ba ta wuce ta gare su ba?” Abu Khaithama ya ce: “Ya Manzon Allah ﷺ, ni ne mutumin da kake buƙata.” Sai ya zaɓi gajeriyar hanya da ta kai zuwa Uhudu, ta wuce Harratu Banu Harithah da gonakinsu, yana barin rundunar mushrikai a yammaci.

With the remainder of fighters, the Messenger of Allâh (Peace be upon him) moved towards the enemy. After the rebellion and withdrawal of the hypocrites, the number of soldiers was reduced to seven hundred only. The camp of idolaters was situated in such a place that the many roads leading to Uhud were almost blocked by them. So the Messenger of Allâh (Peace be upon him) said to his men: “Which man of you can lead us to where the people (i.e. the idolaters) are, along a short track that does not pass by them?” Abu Khaithama said: “O Messenger of Allâh (Peace be upon him), I am the man you need.” Then he chose a short track that led to Uhud passing by Harrah Bani Harithah and their farms, leaving the idolaters’ army westwards.

A yayin tafiyarsu sun wuce ta filin Ha'it na Marba' bin Qaizi, wanda munafiki ne makaho. Lokacin da Marba' ya ji kuma ya fahimci cewa su ne rundunar Annabi, sai ya fara jifan fuskokinsu da turbaya, don haka suka yi gaggawar kashe shi, amma Annabi ﷺ ya ce:

On their way they passed by Ha’it (i.e. the field) of Marba‘ bin Qaizi, who was a blind hypocrite. When Marba‘ felt and realized that they were the Prophetic army, he started throwing earth at their faces, so they rushed to kill him, but the Prophet (Peace be upon him) said:

"Kada ku kashe shi. Makaho ne a zuciya da idanu."

• “Do not kill him. He is blind in heart and eyes.”.

Manzon Allah ﷺ ya ci gaba da tafiya har ya sauko daga tudun Uhudu a gangaren kwari. Ya sauka a wurin tare da rundunarsa yana fuskantar Madina yayin da bayansu yana kan tsaunin Uhudu. Don haka rundunar abokan gaba ta tsaya a matsayin shinge tsakanin Musulmi da Madina.

The Messenger of Allâh (Peace be upon him) went along till climbed down the hillock of Uhud at the slope of the valley. He camped there with his army facing Madinah while their backs were to the hills of Uhud mountain. So the army of the enemy stood a barrier between the Muslims and Madinah.

Rasulullahi ﷺ ya tara rundunarsa, ya shirya su layi biyu domin shirin yaƙi. Ya zaɓi mahararrun maharba hamsin waɗanda suka zama wata runduna, ya sanya su ƙarƙashin umurnin ‘Abdullahi bin Jubair bin An-Nu‘man Al-Ansari Al-Awsi Al-Badri. Ya ba su umurni da su zauna a inda suke — a kan wani tsauni a gefen kudu na Qanat Al-Wadi (wato wata magudanar kwari), a kudu maso gabashin sansanin Musulmi, kimanin mita ɗari da hamsin daga rundunar Musulunci. Daga baya wannan tsauni aka kira shi Dutsen Maharba.

TheMessenger of Allâh (Peace be upon him) mobilized his army. He arranged them into two rows to prepare them for fight. He selected fifty skillful archers that formed a squad and made them under the command of ‘Abdullah bin Jubair bin An-Nu‘man Al-Ansari Al-Awsi Al-Badri. He issued his orders to them to stay where they were — on a mountain(side) at the south bank of Qanat Al-Wadi (i.e. a canal of the valley), south east of Muslims camp at about one hundred and fifty metres from the Islamic army. Later on this mountain was called the Mountain of Archers.

Manzon Allah ﷺ ya bayyana aikin wannan runduna a cikin kalmomin da ya umurce su da su. Ya ce wa shugabanta: "Ka kora dawakan daga gare mu da kibiyoyi, don kada su kai mana hari daga baya (bayan mu). Ko mun ci yaƙin ko mun sha kashi, ka tsaya da ƙarfi a matsayinka, kuma ka tabbata cewa ba a kai mana hari daga gefenka ba."

The Messenger of Allâh (Peace be upon him) clarified the mission of this squad in words he directed to them. He said to their leader: “Drive off the horses from us by means of arrows, lest they should attack us from behind (the rear). Whether we win the battle or lose it, stand steadily in your position and mind that we are not attacked from your side.”.

Ya ƙara da cewa:

He added:

"Ku kare bayanmu! Idan kuka ga mun kashe mu, kada ku zo ku taimake mu; kuma idan kuka ga mun samu nasara, kada ku raba mu da ganima."

• “Defend our backs! If you see us slain. Do not come to assist us; and if you see gaining grounds, do not share us.”.

A cikin wani sigar Al-Bukhâri, Annabi ﷺ ya ce: • "Idan kuka ga an kwace mu gunduna-gunduna da tsuntsaye, kada ku bar wurinku nan har sai na aiko muku. Kuma idan kuka ga mun ci maƙiya kuma mun tattake su, kada ku bar wurinku har sai na aiko muku."

In a version by Al-Bukhâri the Prophet (Peace be upon him) said: • “If you see us snatched into pieces by birds, do not leave this position of yours till I send for you. And if you see that we have defeated the enemy and trodden on them do not desert your position till I send for you.”.

Manzon Allah ﷺ ya hana Musulmi fara yaƙi ba tare da umarni daga gare shi ba. Sai ya sa riguna biyu na sulke — sulke na gaba da na baya. Ya ƙarfafa sahabbansa su yi yaƙi, kuma ya tura su su nuna jimrewa da tsayuwa a yaƙi. Ya fara dasa ruhin jarumta da ƙarfin zuciya a cikinsu. Domin ya zuga da hura wa sahabbansa wuta, kuma don su tsaya tsayin daka a yaƙi, ya ɗauki takobi mai kaifi, ya riƙe shi a hannunsa, ya kira sahabbansa ya ce: “Wane ne a shirye yake ya karɓi wannan takobi ya ba shi haƙƙinsa?” Maza da yawa suka fito domin karɓarsa. Daga cikinsu akwai ‘Ali bin Abi Talib, Az-Zubair bin Al-‘Awwam da ‘Umar bin Al-Khattab. Amma ba a ba wa kowa ba. Abu Dujana Sammak bin Kharsha ya tambaya: “Ya Manzon Allah, menene farashinsa?” Annabi ﷺ ya ce: “Shi ne ka bugi fuskokin maƙiya da shi har sai ya lanƙwashe.” Sai Abu Dujana ya ce: “Ya Manzon Allah, zan karɓe shi da wannan farashi.” Aka ba shi takobin.

The Messenger of Allâh (Peace be upon him) forbade the Muslims to start the fight without having an order from him. He, then, wore two armours — a front armour and a back one. He urged his Companions to fight and spurred them to show stamina and steadfastness at fight. He started to implant the spirit of boldness and bravery in them. To wage and inflame his Companions and in order to standfast in the fight, he took a sharp sword, held it in his hand and called out unto his Companions and said: “Who is ready to take this sword and give it its proper due?” Many a man set out to take it. Some of them were ‘Ali bin Abi Talib, Az-Zubair bin Al-‘Awwam and ‘Umar bin Al-Khattab. But it was granted to none. Abu Dujana Sammak bin Kharsha inquired: “O Messenger of Allâh, what is its price?” The Prophet (Peace be upon him) said: “It is to strike the enemy’s faces with it till it was bent.” So Abu Dujana said: “O Messenger of Allâh I will take it for that price.” and he was given the sword.

Abu Dujana mutum ne mai jarumta wanda yakan yi isa da tafiya a lokacin yaƙi. Yana da wani jan ɗamara da yake ɗaurewa a kansa. Duk lokacin da ya ɗaura ɗamarar, kowa zai san cewa ya ƙudurta yin yaƙi har mutuwa. Saboda haka, da zarar Abu Dujana ya karɓi takobin Manzon Allah ﷺ, sai ya ɗaura ɗamarar a kansa, ya fara yin isa a tsakanin mayaƙan.

Abu Dujana was a man of courage who used to swagger at war. He had a red band which he wore round his head. Whenever he was head-banded everybody knew that he was determined to fight to death. Therefore as soon as Abu Dujana took the Prophet ’s sword, he banded his head and started strutting amongst the fighters.

Yayin da yake yin haka, sai Manzon Allah ﷺ ya ce: "Irin tafiya ce da Allah yake ƙi, sai dai a irin wannan yanayi."

Watching him doing that, the Messenger of Allâh (Peace be upon him) said: “This is a sort of walking that Allâh detests except in such a situation.”

Mushrikai sun yi amfani da tsarin layuka wajen shirya rundunarsu. An ba Abu Sufyan Sakhr bin Harb jagorancin rundunar baki ɗaya, wanda zai kasance a tsakiyar rundunar. Khalid bin Al-Waleed yana bangaren dama, yayin da 'Ikrima, ɗan Abu Jahl, yana bangaren hagu. Safwan bin Omaiya ne ke kula da mayaƙan ƙasa. Maharba kuwa suna ƙarƙashin jagorancin 'Abdullah bin Abi Rabi'a.

The idolaters applied the rows system in the mobilization of their army. The general leadership of the army was entrusted to Abu Sufyan Sakhr bin Harb, who would be in the centre-position of the army. Khalid bin Al-Waleed was on the right wing; whereas ‘Ikrima, the son of Abu Jahl was on the left. Safwan bin Omaiya was in charge of infantry men. The archers were under the command of ‘Abdullah bin Abi Rabi‘a.

Game da tuta kuwa, wata ƙungiya daga Banu ‘Abd Ad-Dar ce ke da alhakin ɗaukarta. Haka aka raba muƙamai na rundunar tun lokacin da ‘Abd Munaf ya riga ya ba su su. Wannan rabon an gaji shi daga Qusai bin Kilab — kamar yadda muka yi ishara da shi a farkon wannan littafi. Babu wanda yake da hakkin yin gogayya da su a kansa. Hakan ya dace da al’adunsu da suka gada daga kakanninsu.

As for the standard, a squad of Bani ‘Abd Ad-Dar were in charge to bear it. Thus was the distribution of the posts of the army ever since ‘Abd Munaf had already assigned them. This assignment had been inherited from Qusai bin Kilab — as we have previously alluded to in an early phase of this book. No one had the right to compete them with it. It was consistent with their traditions that they had inherited from their ancestors.

Abu Sufyan, babban shugaban rundunar, ya tunatar da mutanensa — masu ɗaukar tuta — abin da ya faru da Quraishawa a Ranar Badar (wato yaƙi), lokacin da mai ɗaukar tutarsu, An-Nadr bin Al-Harith, aka kama shi. A ƙoƙarin tada fushinsu da ƙiyayyarsu ga Musulmai, ya ce: "Ya ku Banu 'Abd Ad-Dar! An ba ku aikin ɗaukar tutarmu, kuma kun san cewa tuta ita ce abu na farko da abokan gaba ke kai hari a kai. Idan ta faɗi, mu ma muna faɗuwa. Saboda haka, ina cewa ko dai ku tabbatar da tsaronta, ko kuma ku bar mana ita, kuma tabbas za mu wadatar da ku wannan aikin."

Abu Sufyan, the general leader, reminded his men — the standard bearers — of what had happened to Quraish on Badr Day (i.e. battle) when their standard bearer, An-Nadr bin Al-Harith, was captured. In an attempt to wage their anger and enmity to the Muslims he said: “O Bani ‘Abd Ad-Dar! You have been assigned bearers of our standard and you know that the standard is the first thing that the enemy attacks. Should it fall, we fall down too. Therefore, I say either you guarantee its safety or leave it for us, and we will certainly suffice you that task.”.

Shirin Abu Sufyan ya yi tasiri sosai, domin jawabinsa ya fusata Bani 'Abd Ad-Dar matuka har suka yi masa barazana, kusan kuma suka kai masa hari saboda hakan. Suka ce masa: "Kana so mu ba ka amanar tuta? Gobe idan muka yi yaki da su, za ka ga aikinmu." Hakika kuwa sun yi yaki da jarumtaka, suka tsaya tsayin daka wajen kare tutar har aka kashe su duka.

Kafin barkewar yaƙin, Quraish sun yi ƙoƙari na tayar da fitina da saɓani a tsakanin Musulmi. Da farko, Abu Sufyan ya aika wa Ansarawa saƙo yana cewa: "Ku bar mu mu yi yaƙi da 'yan uwanmu, kada ku shiga tsakani. Idan kuka tsaya a gefe, ba za mu yi yaƙi da ku ba; domin yaƙar ku ba shi ne burinmu ba." Amma wannan ƙoƙari bai yi nasara ba. Me irin wannan mugun shiri zai iya yi ga waɗanda imaninsu ya yi ƙarfi kuma ya tsaya kamar duwatsu?! Amsar Ansarawa ba shakka ta ba da kunya kuma ta saɓa wa abin da Abu Sufyan ya zata.

A little time before the break out of the battle, Quraish made some endeavours to sow the seeds of discord and dispute among the Muslims. First, Abu Sufyan sent to the Helpers a message saying: “Leave us alone to fight our cousins and do not interfere. If you stand aside, we will not fight you; for fighting you is not a target of ours.” But that attempt proved to be fruitless. What could such a wicked scheme do to those whose Faith was as solid and firm as mountains?! The Helpers reply was undoubtedly disappointing and contrary to Abu Sufyan’s expectations.

Lokacin tashin hankali ya zo. Ƙungiyoyin biyu sun ƙara kusantowa. Quraish, ba su karaya ba saboda gazawar farko, sun sake yunƙuri, don manufa iri ɗaya amma yanzu da taimakon wani maci amana mai suna Abu ‘Amir Al-Fasiq, wanda sunansa ‘Abd ‘Amr bin Saifi. An kira shi malami, amma Manzon Allah ﷺ ya ba shi laƙabin Al-Fasiq (watau mai karkatacciyar hanya; mai lalata). Tun da yake shi ne shugaban Aws a zamanin Jahiliyya, ba zai iya jure Musulunci ba lokacin da ya zo. Ya bayyana adawarsa ga Manzon Allah ﷺ a fili. Ya bar Madina zuwa wajen mutanen Quraish a Makka don tara su gāba da Manzon Allah ﷺ da kuma ƙarfafa su su fara yaƙi da shi. Ya yi iƙirarin cewa mutanensa suna bin umarninsa suna kuma girmama shi, kuma da zarar sun gan shi yana zuwa, za su haɗe da shi nan take.

The zero-hour was due. The two parties drew nearer. Undespaired by the first failure, Quraish made another attempt, for the same purport but now with the assistance of a traitor called Abu ‘Amir Al-Fasiq, whose name was ‘Abd ‘Amr bin Saifi. He was called a monk, but the Messenger of Allâh (Peace be upon him) nicknamed him Al-Fâsiq (i.e. perverted transgressor; dissolute). As he was the head of Aws in Al-Jahiliya, he could not tolerate Islam when it came. He announced his enmity to the Messenger of Allâh (Peace be upon him) in public. He left Madinah for the Quraishites in Makkah to rally them against the Messenger of Allâh (Peace be upon him) and to urge them to start the fight against him. He claimed that he was obeyed and esteemed by his people and that as soon as they saw him come they would join him immediately.

Don haka shi ne na farko a cikin taron jama'a da bayi na Quraishawa da suka nuna turjiya. Ya kira mutanensa, ya gane su, ya ce: "Ya ku 'yan kabilar Aws! Ni ne Abu 'Amir." Amsarsu ita ce: "Babu idon kowa da zai samu nutsuwa da ganinka, ya Fasiq." Jin haka daga gare su, sai ya ce: "Lallai mutanena sun shiga wata masifa bayan tafiyata." Saboda haka, a lokacin da yaƙin ya barke, ya yi musu yaƙi mai tsanani, kuma ya jefi mutanensa da duwatsu shi ma.

Mata daga Quraishawa sun halarci yaƙin da matar Abu Sufyan, Hind 'yar 'Utbah, ta jagoranta. Suna ta yawo a tsakanin layukan mushrikai, suna bugun kayan kiɗa na tambourine, suna ƙarfafa maza su yi yaƙi, suna tada zuciyar jarumai, masu mashi, masu takobi da jarumawan mayaƙa. A wani lokaci sun yi magana da masu ɗauke da tuta:

Quraishi-women participated in the battle led by the wife of Abu Sufyan, Hind bint ‘Utbah. They wandered among the rows of the idolaters, tapped on tambourines, encouraged men to fight, inflamed the emotions of heroes, lancers, swordsmen and brave fighters. At one time they addressed the standard-bearers:

"Ya ku Bani ‘Abd Ad-Dar!"

• “O Bani ‘Abd Ad-Dar!.

Ya masu kare gida, ku buge da takubbanku masu kaifi…

O home defenders, Strike with your sharp swords …”.

Kuma a wani lokaci suna tada himma da zafin rai na mutane ta hanyar rera waka:

And at another time they would wage people’s zeal by singing:

• "Idan ka yi faɗa (da jaruntaka), za mu rungumi juna."

• “If you fight (bravely), we will embrace.

da kuma shimfiɗa tabarma don maraba da ku.

and unfold mats to welcome you.

"Amma idan ka gudu daga fagen yaƙi, to za mu bar ka, mu yi watsi da kai, kuma ba za mu ƙara son ka ba."

But if you flee from the battlefield, we leave you, Desert you and no more love you.”

Ƙungiyoyin biyu sun matso kusa da juna, sun kuma yi kusa sosai. Fagen yaƙi ya fara. Jarumi na farko shi ne mai ɗauke da tuta, Talha bin Abi Talha Al-‘Abdari, wanda shi ne mafi fitaccen mushriki. Yana ɗaya daga cikin jarumai mafiya ƙarfin zuciya a cikin mayaƙan Quraish. Musulmi sun ba shi laƙabi da "rago na rundunar." Ya fito yana hawan raƙumi, ya kalubalanci Musulmi zuwa yaƙin mutum da mutum. Mutane sun ja da baya daga yaƙi da shi saboda jaruntakarsa; sai dai Az-Zubair bin Al-‘Awwam ya fito domin yaƙin. Bai bar "Rago" ya samu damar yin yaƙi ba, sai ya faɗa masa kamar zaki a kan bayan raƙumi, ya jefar da shi ƙasa, ya yanka shi da takobinsa.

The two parties approached and grew very close to each another. The phases of fight started. The first combatant was the standard-bearer, Talha bin Abi Talha Al-‘Abdari, who was the most distinguished idolater. He was one of the bravest men of Quraish fighters. Muslims nicknamed him ‘the ram of the battalion.’ He came forth riding a camel and challenged the Muslims to a single combat. People refrained from fighting him due to his bravery; but Az-Zubair bin Al-‘Awwam advanced for the fight. He did not give the ‘Ram’ any chance to fight but fell on him like a lion on his camel’s back, pulled him down to the ground and slaughtered him with his sword.

Manzon Allah ﷺ wanda ya kasance yana kallon wannan al'amari mai ban mamaki ya yi kabbara, wato 'Allahu Akbar' ma'ana 'Allah ne Mafi Girma', Musulmi kuma suka yi kabbara. Ya yabi Az-Zubair lokacin da ya ce:

The Messenger of Allâh (Peace be upon him) who was watching that wonderful incident exclaimed: Allâhu Akbar that is ‘Allâh is the Greatest’ and the Muslims exclaimed Allâhu Akbar too. He praised Az-Zubair when he said:

"Kowane Annabi yana da almajiri, kuma Az-Zubair almajiri ne nawa."ﷺ

• “Every Prophet has a disciple and Az-Zubair is a disciple of mine.”.

Daga nan yaƙin gaba ɗaya ya barke, kuma faɗan tsakanin ɓangarorin biyu ya yi zafi a ko'ina a filin yaƙi. Ƙarfin faɗan ya ta'allaƙa ne a kan masu ɗauke da tuta. Bayan mutuwar shugabansu Talha bin Abi Talha, Banu 'Abd Ad-Dar suka riƙa musanya aikin ɗaukar tutar a jere. Ɗan'uwan Talha, 'Uthman, ya fito gaba ya kama tutar da ta kwanta kusa da gawar ɗan'uwansa, yana rera: "Mai ɗaukar tuta yana da haƙƙin ya tsoma sandarta cikin jini, har sai ta faɗi a hannunsa." Hamzah bin 'Abdul Muɗalib ya far masa, ya kai masa bugu wanda ya yanke hannunsa da kafaɗarsa, ya gangara har zuwa cibiyarsa ya fallasa huhunsa.

Soon the general engagement ensued and the fight of the two parties grew fierce everywhere on the battlefield. The strain of the fight was centred round the carriers of the standard. After the death of their leader Talha bin Abi Talha, Banu ‘Abd Ad-Dar alternated the mission successively. Talha’s brother, ‘Uthman, ran forward and seized the standard which lay by the lifeless body of his brother, chanting: “The standard-bearer has the right to dye its shaft in blood, till it be beaten in his hand.” Hamzah bin ‘Abdul Muttalib attacked and dealt him a blow that cut his arm and shoulder and went down to his navel to uncover his lung.

Wahshi bin Harb, wanda ya kashe Hamzah, ya bayyana yadda ya kashe shi. Ya ce:

Hamzah’s assassin, Wahshi bin Harb, described how he killed Hamzah. He said:

"Ni bawa ne da nake aiki wajen Jubair bin Mut‘im, wanda kawunsa na uba Tu‘aimah bin ‘Adi ya ji rauni a Yakin Badar. Sai a lokacin da Quraishawa suka yi tattaki zuwa Uhud, Jubair ya ce mini: ‘In ka kashe Hamzah, kawun Muhammad ﷺ, a ɓoye, za a ’yanta ka.’"

“I was a slave working to Jubair bin Mut‘im, whose paternal uncle Tu‘aimah bin ‘Adi was injured at Badr Battle. So when Quraish marched to Uhud, Jubair said to me: ‘If you kill Hamzah, the uncle of Muhammad, stealthily you shall be manumitted.’ ”.

"Sai na yi tafiya tare da mutane zuwa Uhud." Yana kwatanta kansa da cewa, "Ni mashayi ne mai kyau wajen jefa mashi." "Sa'ad da ƙungiyoyin biyu suka yi yaƙi, sai na fita ina neman Hamzah. Na gan shi a cikin mutanen da suke faɗa. Yana kama da raƙumi fari da baƙi mai ratsi, yana sara da takobinsa da ƙarfi, ba wanda zai iya tsayawa a hanyarsa. Wallahi! Sa'ad da nake shirin kuma ina ƙoƙarin kama dama mai dacewa don in jefa masa mashi, ina ɓoye wani lokaci bayan itace ko dutse ina fatan zai ƙaraso kusa da ni, yana cikin kewayon mashi — a lokacin ne na hango Siba' bin 'Abdul-'Uzza yana ƙara kusantowa gare shi. Sa'ad da Hamzah ya gan shi, ya ce: 'Zo nan! Ya ɗan wanda ke yankan kaciya.' — gama mahaifiyarsa ta kasance mai yanka kaciya. Sai ya sara masa sara mai ƙarfi wadda da kyar za ta kauce wa kansa."

“So I marched with the people to Uhud.” He used to describe himself as, “I am a picaro good at spearing.” “So when the two parties fought, I set out seeking Hamzah. I saw him amidst people fighting. He was like a white and black striped camel, striking severely with his sword and no one could stand on his way. By Allâh! When I was getting ready and trying to seize the fit opportunity to spear him, hiding sometimes behind a tree or a rock hoping that he might draw nearer and be within range — at that moment I caught sight of Siba‘ bin ‘Abd Al-‘Uzza going closer towards him. When Hamzah observed him, he said: ‘Come on! O son of the ‘clitoris-cutter.’ — for his mother used to be a circumciser. Then he struck one strong stroke that could hardly miss his head.”.

Wahshi ya ce: "Sai na daidaita mashina ta, na girgiza ta har na gamsu da ita, sannan na soke shi da ita, sai ta shiga cikin cikinsa ta fito ta tsakanin kafafunsa. Ya yi yunkurin zuwa wajena, amma raunin ya rinjaye shi. Na bar shi a wurin tare da mashin a cikin hanjinsa har ya mutu. Sannan na zo wajensa, na ciro mashina, na koma wurin sansanin. Na zauna a can, ban fita ba, domin shi ne kadai nake nema. Na kashe shi ne kawai don in 'yantar da kaina. Don haka da zarar na koma Makka, sai na zama mutum mai 'yanci."

Duk da cewa rasuwar Asad (Zaki) na Allah da Manzonsa — Hamzah bin ‘Abdul Muttalib — babban rashi ne, Musulmi sun ci gaba da rike cikakken iko a kan dukkan lamarin a fagen daga. A ranar, Abu Bakr, ‘Umar bin Al-Khattab, ‘Ali bin Abi Talib, Az-Zubair bin Al-‘Awwam, Mus‘ab bin ‘Umair, Talha bin ‘Ubaidullah, ‘Abdullah bin Jahsh, Sa‘d bin Ar-Rabi‘ da Anas bin An-Nadr da sauransu — dukansu sun yi yaƙi da matuƙar ƙarfi, da tasiri, da inganci har suka karya ƙarfin zuciyar mushrikai, suka warwatsa su.

Although the death of Asad (Lion) of Allâh and His Messenger — Hamzah bin ‘Abdul Muttalib — was a great loss, the Muslims maintained full control over the whole situation on the battlefield. On that day, Abu Bakr, ‘Umar bin Al-Khattab, ‘Ali bin Abi Talib, Az-Zubair bin Al-‘Awwam, Mus‘ab bin ‘Umair, Talha bin ‘Ubaidullâh, ‘Abdullah bin Jahsh, Sa‘d bin Ar-Rabî‘ and Anas bin An-Nadr and others — all of them fought so fiercely, effectively and efficiently that they broke the strong will of the idolaters and scattered them.

Ɗaya daga cikin jarumawan waɗannan kwanaki shi ne Hanzala Al-Ghaseel — shi ne Hanzala ɗan Abu ‘Amir. Abu ‘Amir shi ne wannan malamin addini da aka laƙabawa ‘Al-Fâsiq’ (wato, mai ɓata, mugun mutum). Shi ne wanda muka ambata kwanan nan. Hanzala, wanda sabon aure ya yi, ya bar gadon matarsa don Al-Jihâd (yaƙi a hanyar Allah). Ya tashi nan take da ya ji kiran Al-Jihâd. Sa’ad da ya fuskanci mushrikai a fagen yaƙi, ya ratsa cikin layinsu har ya kai ga shugabansu Abu Sufyan Sakhr ɗan Harb, kuma kusan ya kashe shi, ba don an riga an ƙaddara masa ya zama shahidi ba. Domin a wannan lokaci Shaddad ɗan Al-Aswad ya gan shi, ya buge shi har ya mutu.

One of the brave adventurers of that day was Hanzala Al-Ghaseel — He was Hanzala bin Abu ‘Amir. Abu ‘Amir was the very monk that was nicknamed ‘Al-Fâsiq’ (i.e. the dissolute, evildoer). He is the very one that we have recently mentioned. Hanzala, who was newly married, left his wife’s bed for Al-Jihâd (Fight in the cause of Allâh). He set out the moment he heard of the call to Al-Jihâd. When he faced the idolaters on the battlefield, he made his way through their ranks till he reached their leader Abu Sufyan Sakhr bin Harb and had almost killed him, if he had not been ordained to be a martyr. For at that moment he was seen by Shaddad bin Al-Aswad who struck him to death.

Rundunar maharba da Manzon Allah ﷺ ya sanya a kan Dutsen Maharba ta taka muhimmiyar rawa wajen karkata al'amuran yaƙi a cikin amfanin rundunar Musulmi. Mahayan Makka — karkashin jagorancin Khalid bin Al-Waleed, tare da goyon bayan Abu 'Amir Al-Fâsiq — sun kai hari sau uku a kan fikafikan hagu na rundunar Musulmi, da niyyar murkushe su sannan su shiga bayan rundunar domin haifar da rikici da rudani a cikin sahun Musulmi, daga bisani kuma su yi musu babbar nasara. Amma godiya ga ƙwarewa da babban ƙoƙarin maharban, an daƙile hare-haren uku.

The archers squad whom the Messenger of Allâh (Peace be upon him) located on the Archers Mountain, had the upper hand in administering the war activities to go in favour of the Muslim army. The Makkan horsemen — commanded by Khalid bin Al-Waleed, supported by Abu ‘Amir Al-Fâsiq — had for three times attacked the left wing of the Muslim army with the aim of crushing it and then infiltrating into the rear to create a sort of confusion and disorder in the ranks of the Muslims and subsequently inflict heavy defeat on them. But thanks to the dexterity and great efforts of the archers, the three assaults were thwarted.

Yaƙe-yaƙe sun ci gaba da tsananta tsakanin Musulmai, waɗanda suka mallaki cikakken iko a dukkan al'amuran yaƙin, har sai da mushrikai suka gigice suka koma baya, suka bar duk wata alamar girman kai da mutunci da suke ɗorawa kansu, aka manta da ita, kuma tutarsu ta zama abar takawa ga ƙafafun mayaƙa, babu wanda ya isa ya kusance ta don jarumta. Kamar dai mushrikai dubu uku suna yaƙi da Musulmai dubu talatin ne, ba kawai ɗaruruwa ba.

War activities went on and on fierecly with the Muslims in full command of the whole military developments until the idolaters finally staggered and retreated, leaving all motives of alleged pride, and affected dignity in oblivion, and their standard trodden by the feet of the fighters with none ever courageous enough to approach it. It seemed as if the three thousand idolaters had been fighting thirty thousand Muslims and not merely several hundreds.

Ibn Ishaq ya ce: "Sai Allah ya saukar da taimakonSa ga Musulmai, ya kuma cika alkawarinSa a gare su. Suka bi mushrikai suka kore su daga sansaninsu. Babu shakka, shi ne shan kashi tabbatacce." A cikin wani riwaya daga 'Abdullahi bin Az-Zubair cewa mahaifinsa ya ce: "Na rantse da Allah, na kalli bayin Hind 'yar 'Utbah da abokan zamanta suna gudu da tufafinsu an tattara. Babu wanda zai hana mu kama su."

Ibn Ishaq said: “Then Allâh sent down His Help unto the Muslims and verified His Promise to them. They chased the idolaters and evacuated them from their camp. No doubt it was a certain defeat.” In a version by ‘Abdullah bin Az-Zubair that his father had said: “By Allâh, I was watching the servants of Hind bint ‘Utbah and her women friends fleeing with their garments gathered up. No one was there to prevent us from capturing them.”.

Yayin da ƙaramar rundunar Musulunci ke samun nasara ta biyu, bayyananniya kuma tabbatacciya, a kan mushrikan Makka — nasarar da ba ta yi ƙasa da ta farko a Badar ba cikin daraja da ɗaukaka — mafi yawan maharba a gefen dutsen sun aikata kuskure mai kisa wanda ya juya dukkan lamarin baya, kuma ya zama sanadin asara mai girma ga Musulmai. Kusan hakan ya jawo kisan Manzon Allah ﷺ, kuma ya bar mummunan tasiri a kan suna da martabar da suka cancanta a Yakin Badar.

While the small army of Islam were recording the second absolute and clear victory over the Makkans — which was no less in splendour and glory than the first one at Badr — the majority of the archers on the mountainside committed a fatal mistake that turned the whole situation upside down, and constituted a source of heavy losses amongst the Muslims. It has almost brought about the murder of the Prophet (Peace be upon him), and left a very bad impression on the fame and dignity they deservedly earned at Badr Battle.

Kun riga kun tattauna umarnin da aka ba masu harbi na tsayawa a matsayinsu ko yaya yanayin babban yaƙi ya kasance. Duk da waɗannan umarni masu tsauri, da kuma gargaɗin shugabansu — ‘Abdullah bin Jubair — mutum arba'in daga cikin masu harbi sun bar matsayinsu, sun yaudaru da hayaniyar nasara da wuri da kuma sha'awar dukiya ta duniya daga ganima. Sauran, su tara ne, tare da ‘Abdullah shugabansu, sun yanke shawarar biyayya ga umarnin Annabi ﷺ, su zauna inda suke har sai an ba su izini ko a kashe su har zuwa ƙarshe. Saboda haka, mashigar ta zama ba a kare ta sosai ba. Khalid bin Al-Waleed mai hikima ya yi amfani da wannan dama ta zinariya, ya juya da sauri zuwa bayan rundunar Musulmi ya kewaye su. Bayan ya kashe Ibn Jubair da tawagarsa, sai suka afka wa bayan Musulmi da sauri, kuma mahayansa suka yi ihu wanda ya nuna sabbin cigaban yaƙi. Masu bautar gumaka sun dawo a karo na biyu don kai hari ga Musulmi. Wata mushrikiya — mai suna ‘Umra bint ‘Alqama Al-Harithiyah — ta ruga zuwa tutar da ta faɗi a ƙasa, ta ɗauke ta ta ɗaga ta sama. Masu bautar gumaka suka taru a kusa da tutar suna kiran juna har suka kewaye Musulmi suka tsaya don sake yaƙi.

We have already spoken about the positive orders given to the archers to hold on to their position whatever the course of the main engagement. In spite of those strict orders, and their leader’s — ‘Abdullah bin Jubair — warning, forty archers deserted their posts, enticed by the too soon roar of victory as well as worldly avarice for the spoils of war. The others, however, nine in number and ‘Abdullah, their leader, decided to abide by the Prophet ’s order and stay where they were until they were given leave or killed to the last. Consequently the cleft was left inadequately defended . The shrewd Khalid bin Al-Waleed seized this golden opportunity to turn swiftly round to the rear of the Muslim army and encompass them. Exterminating Ibn Jubair and his group, they fell promptly upon the rear of the Muslims and his horsemen uttered a shout that signalled the new military developments. The polytheists returned once again to counterattack the Muslims. An idolist woman — called ‘Umra bint ‘Alqama Al-Harithiyah — rushed to the lying-on-earth standard, picked it up and hoisted it. The idolaters gathered together around the standard and called out unto one another till they encircled the Muslims and stoodfast to fight again.

Bayan faɗuwar Ibn Sakan, Manzon Allah ﷺ ya tsaya shi kaɗai tare da waɗannan Quraishawa biyu kawai. A cikin wata riwaya ta Abu ‘Uthman — wadda aka amince da ita a cikin As-Sahihain — ya ce: “A wannan lokacin, babu wanda yake tare da Annabi ﷺ sai Talha bin ‘Ubaidullah da Sa‘d bin Abi Waqqas. Wannan ita ce sa’a mafi wahala da hatsari ga Annabi ﷺ, amma kuma dama ce ta zinariya ga mushrikai, waɗanda suka yi amfani da ita nan take. Suka mai da hankalinsu kan harin Annabi ﷺ, suna fatan kashe shi.

After the fall of Ibn Sakan, the Messenger of Allâh (Peace be upon him) remained alone with only those two Quraishites. In a version by Abu ‘Uthman — authorized in As-Sahihain— he said: “At that time, there were none with the Prophet (Peace be upon him) except Talha bin ‘Ubaidullâh and Sa‘d bin Abi Waqqas. That was the most awkward and dangerous hour for the Prophet (Peace be upon him), but it was a golden opportunity for the idolaters who promptly took advantage of it. They concentrated their attack on the Prophet (Peace be upon him) and looked forward to killing him.

ʿUtbah bin Abi Waqqas ya jefe shi da duwatsu. Ɗaya daga cikin duwatsun ya fāɗi a fuskarsa. Haƙorinsa na ƙasa na dama, wanda ake kira Ruba‘iya (watau haƙorin da ke tsakanin hakori mai kaifi da haƙorin gaba), ya ji rauni. Leɓensa na ƙasa ya ji rauni. Haka kuma ʿAbdullah bin Shihab Az-Zuhri ya kai masa hari, ya tsaga goshinsa. ʿAbdullah bin Qami’a (Qami’a na nufin ‘mace da aka wulakanta’), wanda jarumin mahayi ne mai taurin kai, ya bugi kafaɗarsa da takobi da ƙarfi; wannan bugun ya cutar da Manzon Allah ﷺ har tsawon fiye da wata guda — duk da cewa bai isa ya karya sulkunansa biyu ba. Ya kuma sauka da wani mummunan buge a kuncinsa. Ya yi ƙarfi sosai har zobba biyu na sulkensa na ƙarfe suka shiga cikin kumatunsa masu tsarki. “Ka karɓi wannan bugun daga gare ni, ni ne Ibn Qami’a.” Ya faɗa yana bugun Manzon Allah ﷺ da takobinsa. Manzon Allah ﷺ ya amsa — yana goge jinin da ke zuba a fuskarsa: “Ina roƙon Allah ya wulakanta ka.” (watau Aqma’aka Allah). A cikin Al-Bukhari an ruwaito cewa haƙorinsa ya karye, kansa ya tsage, kuma ya fara goge jinin yana cewa: “(Ina mamaki) ta yaya mutane za su yi nasara ko su samu rabo, alhali sun yi wa Annabinsu ﷺ rauni a fuska, sun karya haƙorinsa — shi wanda yake kiran su zuwa bautar Allah?” Game da wannan lamari, Allah, Tsarki ya tabbata a gare Shi, ya saukar da ayar Alƙur’ani yana cewa:

‘Utbah bin Abi Waqqas pelted him with stones. One of the stones fell on his face. His lower right incisor Ruba‘iya (i.e. the tooth that is between a canine and a front tooth) was injured. His lower lip was wounded. He was also attacked by ‘Abdullah bin Shihab Az-Zuhri who cleaved his forehead. ‘Abdullah bin Qami’a (Qami’a means ‘a humiliated woman’), who was an obstinate strong horseman, struck him violently on his shoulder with his sword; and that stroke hurt the Messenger of Allâh (Peace be upon him) for over a month — though it was not strong enough to break his two armours. He dealt a heavy blow on his cheek. It was so strong that two rings of his iron-ringed helmet penetrated into his holy cheek. “Take this stroke from me, I am Ibn Qami’a.” He said while striking the Messenger with his sword. The Messenger of Allâh (Peace be upon him) replied — while he was wiping the blood flowing on his face: “I implore Allâh to humiliate you.” (i.e. Aqma’aka Allâh). In Al-Bukhâri it is stated his incisor broke, his head was cleaved, and that he started wiping the blood off it and saying: “(I wonder) how can peopwho cut the face of their Prophet (Peace be upon him) and break the incisor of his — he who calls them to worship Allâh. How can such people thrive or be successful?” About that incident, Allâh, Glory is to Him, sent down a Qur’ânic verse saying:

“A lokacin da ranar Uhudu ta zo, a lokacin da aka bar Manzon Allah ﷺ shi kaɗai, ni ne na fara komawa wurinsa. Kafin in isa gare shi, na ga wani mutum yana faɗa don ya kare shi daga maƙiyan. Na ce wa kaina: ‘Ina fata ya zama Talha. Bari mahaifina da mahaifiyata su zama fansa a gare ka. (Ya Allah) Bari ya zama Talha! Bari iyayena su zama fansa a gare ka!’ A hanya, Abu ‘Ubaidah bin Al-Jarrah ya riske ni, wanda a lokacin yana tafiya da sauri kamar tsuntsu. Dukanmu muka yi gaggawar yi wa Manzon Allah ﷺ rauni magani.”

“When it was Uhud Day and at the time that the Prophet (Peace be upon him) was left behind, I was the first to go back and see him. Before him I saw a man fighting to shield him from the enemies. I said to myself: ‘I wish he were Talha. Let my father and mother be sacrificed for you. (O Allâh) Let him be Talha! Let my parents be sacrificed for you!’ On the way, I was overtaken by Abu ‘Ubaidah bin Al-Jarrah, who was then moving as swiftly as a bird. We both rushed to dress the Prophet ’s wounds.

A nan mun ga Talha yana fama da mugun rauni a gaban Manzon Allah ﷺ. Annabi ﷺ ya ce: ‘Ku kula da ɗan'uwanku. Aikinsa ya cancanta da shi wajen zama a Aljannah.’ Na lura cewa zobba biyu daga cikin zoben sulkensa na ƙarfe sun shiga cikin kuncinsa. Sai na tashi don in cire su; amma Abu ‘Ubaidah ya ce: ‘Na rantse da Allah, ya Abu Bakr — ina roƙonka, bari ni in yi da kaina.’ Yana jin tsoron cutar da Annabi ﷺ, sai ya fara ja ɗaya daga cikin zoben biyu a hankali sosai da kulawa da bakinsa. Sannan ya ja kibiyar da bakinsa ma. Saboda haka, haƙoransa na gaba suka faɗi. Sai na ci gaba da zuwa cire na biyu; amma Abu ‘Ubaidah ya roƙe ni in bar shi: ‘Ya Abu Bakr, ina roƙonka da sunan Allah ka bar ni in yi shi.’ Ya ja zobe na biyu a hankali sosai da kulawa da bakinsa — har ya fito. Manzon Allah ﷺ ya ce: ‘Ku kula da ɗan'uwanku. Ya tabbata cewa ya cancanci zama a Aljannah.’ Muka je wajen Talha don mu warkar da shi, amma muka gano cewa yana da kusan raunukan takobi goma a jikinsa. (Wannan ya nuna yadda Talha ya yi yaƙi da gwagwarmaya sosai a ranar.)

There we found Talha suffering from serious wounds before the Messenger of Allâh (Peace be upon him). The Prophet (Peace be upon him) said: ‘See to your brother. His deed entitled him for an abode in Paradise.’ I noticed that two rings of the iron-ringed helmet had penetrated his cheek. So I set out to take them out; but Abu ‘Ubaidah demanded: ‘By Allâh, O Abu Bakr — I beseech you, let me do it myself.’ Fearing to hurt the Prophet (Peace be upon him) he started pulling one of the two rings out very slowly and carefully with his mouth. Then he pulled the arrow out by his mouth, too. Consequently, his front tooth fell. Then I proceeded to pull the second out; but Abu ‘Ubaidah besought me to leave it: ‘O, Abu Bakr, I adjure you by Allâh to let me do it.’ He pulled the second ring very slowly and carefully with his mouth — till it came out. The Messenger of Allâh (Peace be upon him) said: ‘See to your brother. He has proved to be worthy of being housed in Paradise.’ We approached Talha to cure him but found out that he had had some ten sword-strokes in his body. (This showed how efficiently Talha had fought and struggled on that day).”.

Amma daga baya, wani mahayin dokin Makkah mai suna ‘Abdullah bin Jabir ya kai wa Al-Harith bin As-Simma hari, ya buge shi a kafadarsa da takobinsa, sai aka dauke shi zuwa sansanin Musulmi yana cikin mummunan rauni. Duk da haka, wannan mushrikin bai tsira daga mutuwa ba, domin Abu Dujana — jarumi kuma mai kasada, mai daurin jan kai — ya buge shi da karfi ya yanke kansa.

But later on another Makkan horseman, called ‘Abdullah bin Jabir, attacked Al-Harith bin As-Simma, and struck him on the shoulder with his sword and he was carried to the camp of the Muslims suffering from serious wounds. Anyway that very idolater did not escape death, for Abu Dujana — the red head-banded hero and adventurer — struck him heavily and cut his head off.

A cikin wannan yaƙi mai zafi, barci ya mamaye Musulmi — kwanciyar hankali da tsaro ne da Allah ya ba su domin su taimaki bayinsa Musulmi, kamar yadda Alƙur'ani ya bayyana a cikin wannan yanayi. Abu Talha ya ce: "Ina daga cikin waɗanda barci ya mamaye a Ranar Uhudu. A wannan rana takobina ya faɗi daga hannuna sau da yawa. Sau da sau ya faɗi, sau da sau kuma na ɗauke shi."

During this bitter fight, a desire to sleep overwhelmed the Muslims — that was a security and tranquillity to help His slave Muslims as the Qur’ân spoke in this context. Abu Talhah said: “I was one of those who were possessed by a desire to sleep on Uhud Day. On that day my sword fell off my hand several times. Again and again it fell down and again and again I picked it up.”.

Cikin janyewa mai tsari da jarumta da ƙarfin zuciya, musulmai a ƙarshe sun koma ƙarƙashin kariyar Dutsen Uhud. Sai sauran sojoji suka bi su zuwa wannan matsayi mai aminci. Ta haka ne basirar Muhammad ﷺ ta ci nasara a kan ta Khalid bin Al-Waleed.

In a regular withdrawal and with great bravery and boldness, the Muslims finally retreated to the cover of Mountain Uhud. Then, the rest of the army followed them to that safe position. In this manner, the genius of Muhammad (Peace be upon him) foiled that of Khalid bin Al-Waleed.

Ibn Ishaq ya ruwaito cewa: "Lokacin da Manzon Allah ﷺ yana hawan tudun, Ubayy bin Khalaf ya bi shi yana cewa: 'Ina Muhammad ﷺ? Ko dai in kashe shi, ko kuma a kashe ni.' Sahabban Muhammad ﷺ suka ce: 'Ya Manzon Allah, kana da damuwa idan ɗaya daga cikinmu ya yi yaƙi da shi?' Amma Manzon Allah ﷺ ya ce: 'Bar shi!' Sa'ad da ya ƙara kusantowa, Manzon Allah ﷺ ya karɓi mashi daga hannun Al-Harith bin As-Simma. Sai ya girgiza shi da ƙarfi har suka watse a kowane gefe cikin tsoro da rikici. Sannan ya fuskanci Ubayy, ya lura da kasusuwan wuyansa ta tsakanin buɗewar rigar sulke da sashin wuya da ta lulluɓe. Ya soke shi a wannan wuri. Tasirin bugun ya yi ƙarfi har ya sa shi ya birgina daga kan dokinsa sau da yawa. Sa'ad da ya koma wurin Quraishawa, sai suka ga yana da ɗan ƙaramin rauni a wuyansa kawai. Amma da jini ya taru a jikinsa, ya ce: 'Na rantse da Allah, Muhammad ﷺ ya kashe ni.' Jin haka, suka ce: 'Na rantse da Allah, kana tsoron mutuwa. Na rantse da Allah, aljani ya mallake ka.' Ya amsa: 'Ya riga ya faɗa mini lokacin da muna Makka cewa: "Zan kashe ka." Na rantse da Allah, da ya tofa mini, zai kashe ni.' A ƙarshe, abokin gaban Allah ya cika numfashinsa a wani wuri da ake kira Sarif, yayin da suke dawo da shi Makka." A cikin wata riwaya ta Abul-Aswad, daga Urwa: Ya yi ruri kamar bijimi yana cewa: "Na rantse da Wanda rayuwata take a hannunsa, idan da za a raba azabar da nake sha yanzu a tsakanin mutanen Al-Majaz, za ta kashe su."

Wannan shi ne harin ƙarshe da mushrikai suka kai wa Annabi ﷺ. Da suka tabbata kusan ya mutu, sai mushrikan suka koma sansaninsu, suka fara shirin komawa Makka. Wasu daga cikinsu sun shiga yin kaca-kaca da gawarwakin Musulmai da suka mutu, haka mata ma suka yi. Mata da maza suna yanke kunnuwan shahidai, da hancinsu, da al'aurarsu. Har ma suna shafe cikinsu. Hind bint 'Utbah — misali — ta cire hanta ta Hamzah ta tauna ta; amma da ta ga ba ta da daɗi, sai ta tofar da ita. Ta ma mai da kunnuwa da hancin Musulmai zuwa mundaye da sarƙoƙi. Abubuwa biyu sun faru a lokacin ƙarshen yaƙin. Waɗanda suka bayyana sarai yadda Musulmai suke shirye su yi yaƙi da sadaukarwa a hanyar Allah:

That was the last attack made by the idolaters against the Prophet (Peace be upon him). Being almost certain of his death, the idolaters returned to their camp and started preparations to go back to Makkah. Some of them involved themselves in mutilating the killed Muslims, and so did their women. Women and men cut off the ears, the noses, the genitals of the martyrs. They even cut open their bellies. Hind bin ‘Utbah — for instance — ripped open the liver of Hamzah and chewed it; but finding it unpleasant, she spat it out. She even made the ears and noses of Muslims into anklets and necklaces. Two incidents occurred during the last hours of the fight. Which revealed for certain how far the Muslims were ready to fight and sacrifice in the way of Allâh:

1. Ka‘b bin Malik ya ce: Ni na kasance ɗaya daga cikin Musulmai da suka yi yaƙi a Uhud, kuma na shaida aikin rashin imani na mushrikai na yanka gawarwakin matattu, amma na wuce su domin ba zan iya jure wa hakan ba. Sai na ga wani kafiri mai ƙarfi, dauke da makami, yana wucewa cikin Musulmai yana cewa: "Ku tattara su, ku haɗa su a hanyar da ake tara tumaki ana yanka su." Haka kuma na ga wani Musulmi dauke da makami yana jiran sa. Na taka zuwa gare su har na tsaya a bayan sa. Idan na kwatanta su biyun, sai na ga cewa kafirin ya fi ɗayan a makami da kuma jiki. Na ci gaba da kallon su har suka shiga yaƙin mutum da mutum. Musulmin ya soki kafirin da takobinsa, ta wuce ta kwankwason sa ta raba shi biyu. Lokacin da Musulmin ya buɗe fuskarsa, sai ya ce: "Ya kake gani, Ka‘b. Ni ne Abu Dujana."

1. Ka‘b bin Malik said: I was one of those Muslims who fought in Uhud and witnessed the polytheists’ act of barbarity in mutilating the dead bodies, but I passed them because I couldn’t stand it. Then I saw an armed stout idolater pass through the Muslims and say: “Gather them up and combine them in the way that sheep are gathered and slaughtered.” Similarly I saw an armed Muslim waiting for him. I walked towards them till I stood behind him. Comparing both of them, I found that the disbeliever was better than the other in arms and figure. I kept on watching them till they were engaged in single combat. The Muslim thrust at the disbeliever with his sword that went down his hip and split it into two. When the Muslim unveiled his face, he said: “What about that, Ka‘b. I am Abu Dujana.".

Manzon Allah ﷺ ya kula da binne shahidai, sai ya ce: "Ina shaida cewa duk wanda aka ji wa rauni a hanyar Allah, Allah zai tashe shi yana zubar da jini, launinsa kamar jini, amma kamshinsa kamar na miski."

The Messenger of Allâh (Peace be upon him) supervised the martyrs’ burial and said: “I bear witness that anyone who is wounded in the way of Allâh, Allâh will resurrect him with his wound bleeding a liquid which is blood-like in colour but musk-like in scent.”.

Wasu daga cikin Sahabbai sun ɗauki gawawwakin mazajensu da suka mutu a yaƙi zuwa Madina, amma Manzon Allah ﷺ ya umarta a mayar da su domin a binne su a inda aka kashe su. Ya umarta kada a yi musu wanka, a binne su yadda suke bayan an cire musu sulke da tufafin fata. Yakan binne shahidai biyu ko uku tare a kabari ɗaya, har ma ya haɗa mutum biyu a cikin tufa ɗaya, yana cewa: “Wane ne ya fi sani a cikin Alƙur’ani?” Idan an nuna masa wani, sai ya fara saka shi a ƙasa. Yana cewa: “Ni ne shaida a kansu a Ranar Alƙiyama.” Ya binne ‘Abdullahi bin ‘Amr bin Haram da ‘Amr bin Al-Jamuh a kabari ɗaya, saboda ƙaunar da suke yi wa juna.

Some of the Companions carried their men killed in the war to Madinah, but the Messenger of Allâh (Peace be upon him) ordered that they should be sent back in order to be buried where they were killed. He ordered that they should not be washed but buried as they were after stripping them off their armours and leather clothes. He used to bury every two or three martyrs together in one grave and even join two men in one garment while saying: “Who is the more learned of the Qur’ân?” and he would commit him to earth first. He would say: “I bear witness to those on the Day of Resurrection.” He buried both ‘Abdullah bin ‘Amr bin Haram and ‘Amr bin Al-Jamuh in one grave due to the affection they used to possess to each other.

Sun rasa akwatin gawar Hanzalah, sai suka nemo shi, suka same shi a wani wuri kusa da nan, ana ta digar ruwa daga jikinsa. Manzon Allah ﷺ ya gaya wa sahabbansa cewa mala'iku suna wanke shi, ya ce: "Ku tambayi matarsa." Suka tambaye ta, sai ta tabbatar cewa yana cikin halin janaba. Shi ya sa aka kira Hanzalah 'Ghaseel Al-Malâ’ikah' (watau wanda mala'iku suka wanke).

They missed the coffin of Hanzalah, they sought it and found that it was on a spot nearby with water dripping off it. The Messenger of Allâh (Peace be upon him) told his Companions that the angels were washing him and said: “Ask his wife”. They asked her and she confirmed that he had been in a state of ceremonial impurity. That was why Hanzalah was called ‘Ghaseel Al-Malâ’ikah’ (i.e. the one washed by the angels).

Lokacin da Manzon Allah ﷺ ya ga yadda aka yanke jikin kawunsa kuma ɗan renonsa, Hamzah, ya baƙanta masa rai ƙwarai. Sa'ad da inkiyarsa Safiyyah ta zo don ganin ɗan'uwanta Hamzah, Manzon Allah ﷺ ya umurci ɗanta Az-Zubair ya raka ta baya, domin kada ta ga abin da ya faru da ɗan'uwanta. Amma ta ƙi, ta ce: "Don me zan koma? An faɗa mini cewa an yanke jikinsa. Amma muddin hakan yana cikin hanyar Allah, duk abin da ya same shi yana gamsar da mu. Na ce: Allah ya isa, kuma zan yi haƙuri idan Allah ya so." Ta matso, ta duba shi, ta roƙi Allah dominsa, ta ce: "Mu duka na Allah ne, kuma gare shi tabbas za mu koma." Ta kuma roƙi Allah ya gafarta masa. Sa'an nan Manzon Allah ﷺ ya umurci a binne shi tare da Abdullahi ɗan Jahsh, wanda shi ma ɗan ɗan'uwansa ne kuma ɗan renonsa. Ibn Mas'ud ya ce: Ba mu taɓa ganin Manzon Allah ﷺ yana kuka sosai kamar yadda ya yi wa Hamzah ɗan Abdul Muɗɗalib ba. Ya juyar da shi zuwa alƙibla, sa'an nan ya tsaya a jana'izarsa, ya yi kuka da dukkan zuciyarsa.

Manzon Allah ﷺ da kansa, ya kwana yana tunani a kan halin da ake ciki. Ya ji tsoron cewa mushrikai, yayin da suke har yanzu a hanyarsu ta zuwa Makka, za su yi tunanin juyawa su karkata zuwa Madina bayan sun gane cewa ba su samu wani amfani daga wannan nasara ba. Za su iya yin nadama su yanke shawarar kai hari a Madina a matsayin diyya. Saboda haka Manzon Allah ﷺ ya kuduri aniyar fita don bin sawun rundunar Makka.

The Messenger of Allâh (Peace be upon him) on his part, spent the night pondering over the situation. He feared that the idolaters might think — while they were still on their way to Makkah — of reversing their way and diverting to Madinah after they had realized that they had availed nothing of that victory. They might regret and decide to invade Madinah as a compensation. Therefore the Messenger of Allâh (Peace be upon him) was determined to go out in pursuit of the Makkan army.

Annabi ﷺ ya kira mutane ya umarce su da su yi tattaki don fuskantar maƙiyin Musulunci. Wannan ya kasance ranar Lahadi da safe — washegari zuwa Uhudu — ranar takwas ga watan Shawwal. Ya ce: “Babu wanda zai yi tattaki zuwa yaƙin sai waɗanda suka riga suka halarci yaƙin Uhudu.” ‘Abdullahi bin Ubayy ya ce: “Zan fita tare da ku.” “A’a,” in ji Annabi ﷺ.

The Prophet (Peace be upon him) called out unto people and ordered them to march to encounter the enemy of Islam. That was on Sunday morning — next day to Uhud — the eighth of Shawwal. He said: “Nobody will march to the fight except those who have already participated in Uhud fight.” ‘Abdullah bin Ubai said: “I will march out with you.” “No,” said the Prophet (Peace be upon him).

Yayin da Musulmi ke shan wahala mai tsanani daga raɗaɗi mai zafi da damuwa mai zurfi, sun amsa kiransa da zuciya ɗaya. Jabir bin ‘Abdullah ya roki Manzon Allah ﷺ da ya ba shi damar shiga tare da su a wannan sabon yaƙin, saboda koyaushe yana son ganin dukan yaƙe-yaƙen da Manzon Allah ﷺ ya shiga. Bai shiga yaƙin Uhud ba domin mahaifinsa ya roƙe shi ya zauna a Madina tare da ’yan’uwansa mata. Kuma an biya masa burinsa.

Whilst the Muslims were suffering a lot from painful pains and deep anxiety, they responded to his call positively. Jabir bin ‘Abdullah implored the Prophet (Peace be upon him) to allow him join them in that fresh invasion on account that he always had a liking to witness all the battles that the Prophet (Peace be upon him) was involved in. He had not participated in Uhud because his father asked him to stay in Madinah with his sisters . And he was granted his wish.

Musulmai suka fita har suka isa wani wuri da ake kira Hamra’ Al-Asad — kimanin mil takwas daga Madina. Ya sauka a wurin. A wannan wuri ne Ma‘bad bin Abi Ma‘bad ya zo wurin Manzon Allah ﷺ ya kuma shiga Musulunci. Wasu mutane sun ce ya ci gaba da zama mai bautar gumaka; ya so kawai ya ba Manzon shawara saboda biyayya ga yarjejeniyar da ke tsakanin Khuza‘ah (kabilarsa) da Bani Hashim. Ya ce "Ya Muhammad ﷺ! Na rantse da Allah, muna matukar baƙin ciki game da abin da ya faru da kai da sahabbanka. Lallai muna fatan ba za ka sake shan wahala ba." Sai Manzon Allah ﷺ ya ba da shawarar ya bi Abu Sufyan ya hana shi ci gaba da mugayen niyyoyinsa.

Wani ɗan leƙen asiri daga Makka, mai suna Mu‘awiyah bin Al-Mugheerah bin Abi Al-‘As, ma an yanke masa hukuncin kisa. Wannan ɗan leƙen asiri shi ne kakan ‘Abdul Malik bin Marwan a wajen mahaifiyarsa. Lokacin da mushrikai suka koma bayan Uhud, Mu‘awiyah ya je wurin dan uwansa na wajen uba, ‘Uthman bin ‘Affan (Allah ya yarda da shi). ‘Uthman ya ba shi mafaka — bayan ya samu izinin Annabi ﷺ — bisa sharadin cewa idan aka kama shi a can bayan kwana uku, za a kashe shi. Sai dai bai cika sharaɗin ba, don haka a lokacin da rundunar Musulmi ta bar Madina, ya zauna a can fiye da kwana uku, yana leƙen asiri ga Quraish. Saboda haka, lokacin da rundunar ta dawo, Mu‘awiyah ya gudu daga Madina. Manzon Allah ﷺ, saboda wannan dalili, ya umarci Zaid bin Harithah da ‘Ammar bin Yasir su bi shi su kashe shi. Don haka aka kashe shi.

A Makkan spy, called Mu‘awiyah bin Al-Mugheerah bin Abi Al-‘As, was sentenced to death too. This spy was the grandfather of ‘Abdul Malik bin Marwan on his mother side. When the idolaters went back after Uhud, Mu‘awiyah came to his paternal cousin ‘Uthman bin ‘Affan (May Allah be pleased with him) ‘Uthman gave him shelter — after securing the Prophet ’s permission — on condition that if he was caught there after three days, he would be killed. But he did not comply with it, so when the Muslim army left Madinah, he stayed there for more than three days during which he was spying for Quraish. So when the army returned, Mu‘awiyah fled out of Madinah. The Messenger of Allâh (Peace be upon him), on this account, ordered Zaid bin Harithah and ‘Ammar bin Yasir to pursue him and kill him. So he was killed.

Babu shakka, yakin Hamrâ’ Al-Asad ba yaƙi ne daban ba, a'a, wani ɓangare ne, ko kuma ma daidai, ci gaba ne na yaƙin Uhudu.

Undoubtedly, the invasion of Hamrâ’ Al-Asad is not a separate invasion, but rather a part, or more specifically, a sequel to Uhud.

Wannan shi ne Yakin Uhudu tare da dukkan matakansa da cikakkun bayanansa. Malamai da masu bincike sun dade suna tattaunawa a kansa. Shin shan kashi ne ko a'a? Babu shakka, a mataki na biyu na yaƙin, ƙarfin soji ya koma ga masu shirka, waɗanda suka iya juyar da akalar yaƙin yadda suke so, suka kuma jawo wa Musulmi asarar rayuka mai yawa. Gaskiya ne cewa wani ɓangare na muminai sun sha kashi a fili, amma hakan ba zai taba zama nasara ga Makkawa ba.

That was Uhud Invasion with all its stages and details. It has for long been discussed by scholars and men of research. Was it a defeat or not? Doubtlessly, the military superiority in the second phase of the battle was in favour of the polytheists who could successfully direct the steering mechanism of hostilities and inflict heavy losses in lives on the Muslims. Admittedly, a part of the believers were clearly defeated, but this could never be considered a Makkan victory.

Wasu ayoyin Alkur'ani an saukar da su ne domin haskaka matakai mafi muhimmanci na yakin, a jere, da bayyana sarai dalilin da ya jawo wannan babban rashi, da kuma nuna wuraren rauni da har yanzu suke a zukatan wasu muminai dangane da aikinsu na kafa halin tsayin daka game da manyan manufofin da aka halicci al'ummar Musulmi domin cimmawa. Alkur'ani mai girma kuma ya yi magana game da halin masu da'awar imani, ya kuma bayyana kiyayya da ƙiyayyar da suke ɗauka ga Allah da Manzonsa. Maganar Allah ta kuma kawar da duk wata alamar shakku da kage da munafukai da abokan haɗin kansu, Yahudawa, waɗanda suke shirya makirci da ƙulle-ƙulle, suka tayar, wanda kuma har yanzu yana aiki a zukatan wasu Musulmi masu rauni.

Some Qur’ânic verses were revealed to shed light on the most decisive phases of the battle successively, adduce quite clearly the cause that led to that heavy loss, and illustrate the vulnerable areas that were still persisting in the souls of some believers as regards their duties in forging a decisive attitude with respect to the noble objectives for which the Muslim Community, was created and was supposed to accomplish. The Noble Qur’ân also spoke about the attitude of the pretenders to Faith and made clear the hostility and hatred that they harboured against Allâh and His Messenger. The Words of Allâh managed as well to erase all traces of ambiguities and insinuations, raised by the hypocrites and their allies, the Jews — the authors of conspiracy and intrigue hatching — and which were still in active operation in the hearts of some weak-of-heart Muslims.

Hukuncin mai kyau da manufofin da aka daɗe ana nema waɗanda ake dangantawa da yakin Uhud, sun kasance wani batu kuma da Alƙur'ani Mai Girma ya yi bayani a kansa sosai. An saukar da ayoyi sittin da suka shafi yakin, suna ba da cikakken bayani game da mataki na farko na yakin.

The laudable judgement and long-sought objectives that were attributable to the battle of Uhud, were also another topic for the Noble Qur’ân to dwell on at length. Sixty verses relevant to the battle were revealed giving full account of the first phase of the battle:

"Kuma (ka tuna) lokacin da ka [Muhammadu ﷺ] fita daga gidanka da safe don ka tsara muminai a wuraren tsayuwarsu don yaƙi (na Uhudu)." [3:121]

• “And (remember) when you [Muhammad Peace be upon him) ] left your household in the morning to post the believers at their stations for the battle (of Uhud).” [3:121].

Kuma a kammala da cikakken sharhi kan sakamakonsa da darussan ɗabi'a da ke cikinsa.

And to end in a comprehensive commentary on its results and moralities:

Ibn Al-Qayyim ya yi nuni mai zurfi game da yakin Uhud, ya kuma yi cikakken bayani kan alherai da darussan Ubangiji da suka samo asali daga gare shi. Wasu malaman Musulunci, bisa ruwayar Ibn Hajar, sun ce: Koma-baya a Uhud ya samo asali ne daga sakacin maharba wajen bin umarnin Annabi ﷺ a sarari, da barin wurin da aka umarce su su tsare har karshen yakin. A takaice, nasarar Musulmi ta dogara ne da biyayyarsu ga Annabi ﷺ. Muddin suna aiwatar da umarninsa, Allah zai taimake su wajen fuskantar kowane irin hali. Amma idan suka watsar da umarninsa suna bin dukiyar duniya, to lallai za su fuskanci wahala. Wani muhimmin batu mai girma shi ne cewa al'adar Annabawa ita ce a jarabce su da wahalhalu iri-iri; duk da haka, karshen al'amari yana cikin amfaninsu. Idan Musulmi za su yi nasara koyaushe, mutane da yawa masu da'awar imani za su shiga Musulunci, sai layin raba tsakanin muminai na gaskiya da munafukai ya dushe. Haka kuma, idan Musulmi za su sha kashi koyaushe, manufar karshe ta aikin Annabawa ba za ta cika ba. Saboda haka, hikima ce a hada nasara da shan kashi domin a bambance tsakanin Musulmi na gaskiya da munafukai. Bayan yakin Uhud, munafukai sun bayyana manufofinsu na gaskiya da kalamansu da ayyukansu, saboda haka Musulmi suka fahimci kasancewar wadannan miyagun mutane da ke aiki a asirce a cikin kasarsu; kuma lallai za a dauki matakan da suka dace a lokacinsu.

Ibn Al-Qaiyim has made a pointed reference to the battle of Uhud and given full elucidation of the Divine benefits and moralities that resulted from it. Some Muslim scholars, on the authority of Ibn Hajar, said: The reverse in Uhud resulted from the neglect on the part of the archers of the explicit command of the Prophet (Peace be upon him), and leaving the spot which they were ordered to safeguard to the end. In other words, the success of the Muslims depends upon their obedience to the Prophet (Peace be upon him). As long as they carry out his behests, Allâh will help them in facing all kinds of odds. But when they will set aside his commands in their pursuit of worldly riches, they are bound to come to grief. Another relevant issue of great significance says that it is customary for Prophets to be tried with different adversities; nevertheless, the final outcome is positively in their favour. Should the Muslims be victorious all the time, great many pretenders to Faith will enter the fold of Islam, and consequently the clear line of demarcation between true believers and hypocrites will become blurred. Contrarily, if the Muslims were to be defeated all the time, the final objective of the ministry of Prophets will not be effected. It is wise then to combine both success and failure so that sifting between true Muslims and hypocrites could be realized. In the aftermath of the battle of Uhud, the hypocrites disclosed their real intentions in words and in deeds, consequently, the Muslims got to realize the existence of those wicked elements working secretly in their own homeland; and of course there would be appropriate measures to be taken in due course of time.