Sake da zaman lafiya da tsaro suka lulluɓe Yankin Larabawa, wannan yanki mai rikici kuma ya fara jin dadin lokacin natsuwa bayan cikakken shekara guda na yaƙi. Amma Yahudawa, wadanda cin amana, makirce-makirce da rashin aminci suka sa suka ɗanɗana kowane irin wulakanci da kaskanci, ba a yi musu gargaɗi ba. Bayan an kore su zuwa Khaibar, sun ci gaba da jiran sakamakon artabun da ke faruwa tsakanin Musulmi da mushrikai cikin fargaba. Duk da cewa fatansu ya kasance cewa al'amuran yaƙin za su kasance cikin amfanin Musulmi, sai suka fara sabon mataki na makirci, suka shirya kansu don kai wa Musulmi mummunan bugu. Amma sun yi rauni da jajircewa har ba za su iya yin dabara kai tsaye a kansu ba, sai suka ƙulla mugun shiri don cimma burinsu. Wasu daga cikin Yahudawa tare da wasu sanannun mutane na Banu Nadir suka tafi Makka, suka yi shawarwari da shugabannin Quraishawa guda ashirin, suka kulla wata ƙawance marar tsarki. Suka tunzura mutanen can su kai hari kan Manzon Allah ﷺ. Suka fara yi musu alkawarin cikakken goyon baya da taimako. Mutanen Quraish, waɗanda suka yi rauni, suka kasa fuskantar Musulmi a Badar, sun yi amfani da wannan dama don dawo da martabarsu da suka tabu da sunansu da ya lalace. Wata tawagar Yahudawa ta tafi Ghatfan, ta kira su su yi irin wannan aiki, kuma suka amsa da kyau. Tawagar Yahudawa ta sake ƙoƙari, ta zagaya wasu sassan Larabawa, kuma ta yi nasarar tunzura ƙawayen kafirci a kan Annabi ﷺ, saƙonsa da muminai a cikin Allah. Banu Kinana da sauran ƙawaye daga Tihama, a kudu, suka haɗu, suka shirya a ƙarƙashin jagorancin Abu Sufyan mutum dubu huɗu. Daga gabas kuma suka zo kabilu na Banu Sulaim, Ghatfan, Banu Murra, da sauransu. Dukansu suka nufi Madina suka taru a kewayenta a lokacin da aka riga aka amince da shi, wata babbar runduna ta mayaƙa dubu goma. Lallai sun fi yawan Musulmi a Madina. Ya kasance a Madina, mata, yara maza da dattijai suna ciki, lallai in sun kai farmaki ba zato ba tsammani kan Madina, da sun iya karkashe dukkan Musulmai... shugabanci a cikin birnin yana kan... Amma masu tsaro da jami'an leken asiri sun yi nasarar leken yankin abokan gaba, suka kai rahoton motsinsu ga shugabannin da ke kula da Madina. Manzon Allah ﷺ ya kira babban majalisar shawara, aka yi tattaunawa mai zurfi game da shirin kare Madina. Bayan dogon jawabi tsakanin shugabannin soja da mutane masu hikima da shawara mai kyau, aka amince, bisa shawarar wani sahabi mai daraja, Salman Al-Farisi, a tona rami a matsayin layukan kariya. Musulmai, tare da Manzon Allah ﷺ a gaba (yana karfafa su, yana taimaka musu, yana tunatar da su lada a Lahira), suka fara gina rami kewaye da Madina cikin himma da kwazo mafi girma. Yunwa mai tsanani, har ta kai ga kusan yunwa, ba ta iya hana su ko raunana himmarsu ga cimma burin da suke matukar nema. Salman ya ce: Ya Manzon Allah! Lokacin da aka kewaye mu a Farisa, muna tona rami domin kare kanmu. Lallai wannan wata shiri ne mai hikima da ba a taba yi ba. Manzon Allah ﷺ ya ba da umarni cikin gaggawa a aiwatar da shirin: kowace kungiya ta mutum goma su tona. Sahl bin Sa'd ya ce: Muna tare da... An ware yadi arba'in ga rukunin Manzon Allah ﷺ; mazan suna tonawa, mu kuma muna kwashe kasar a bayanmu. An bayyana wasu alamomin annabci na al'ajabi a lokacin aikin tona ramin. Jabir bin ‘Abdullah, ganin Manzon Allah ﷺ yana jin yunwa, sai ya yanka rago, ya dafa sha'ir, ya roki Manzon Allah ﷺ da wasu Sahabbai su karɓi gayyatarsa. Sai dai Manzon Allah ﷺ ya tara dukan mutum dubu da ke aikin haƙa rami, suka fara ci har suka ƙoshi gaba ɗaya, amma kafadar tunkiya da kullun da ake gasawa suka ci gaba da kasancewa yadda suke, ba tare da an rage musu ba. Wata mace ta kawo tafin hannu na dabino, ta wuce ta wurin Manzon Allah ﷺ, sai ya karɓi dabinon, ya watsa shi a kan rigarsa, ya gayyaci mabiyansa su ci. Dabinon ya fara ƙaruwa har ya zube daga gefen rigarsa. Wani abin al'ajabi kuma shi ne, wani dutse mai taurin kai ya bayyana a cikin rami a matsayin cikas wanda ba ya karyewa. Manzon Allah ﷺ ya ɗauki fartanya ya buga, nan take dutsen ya koma tudun yashi mai laushi. A wata riwayar kuma, Al-Bara’ ya ce: A ranar Khandaq (ramin yaƙi) wani dutse ya bayyana, mai tauri wanda fartanyoyinmu ba su iya fasa shi ba. Saboda haka muka je wurin Manzon Allah ﷺ don neman shawara. Ya ɗauki fartanyar ya buga dutsen yana cewa: "Da sunan Allah, Allah ne Mafi girma, mabuɗan Ash-Sham (Siriya ta yanzu) suna hannuna, na rantse da Allah, ina iya ganin fadojinta a yanzu." Buga na biyu ya ce: "Allah ne Mafi girma, Farisa tana hannuna, na rantse da Allah, yanzu ina iya ganin farar fadar Madain." Buga na uku ya buga dutsen, sai ya tarwatse ya zama ƙananan guntu, ya ce: "Allah ne Mafi girma, an ba ni mabuɗan Yemen, na rantse da Allah, ina iya ganin ƙofofin San‘a daga inda nake tsaye." Ishaq ya ruwaito wannan riwayar kamar yadda ta zo. Arewacin Madina ita ce mafi rauni, domin sauran ɓangarorin duka an kewaye su da duwatsu da gonakin dabino. Annabi (ﷺ), a matsayinsa na ƙwararren masani a fagen yaƙi, ya fahimci cewa ƙungiyar haɗin kan maƙiya za ta yi tattaki a wannan hanya, don haka aka umarci a haƙa rami a wannan gefen. Musulmi sun ci gaba da haƙa ramin tsawon kwanaki da dama; suna aiki a kansa da rana, kuma su koma gida da yamma, har sai da ya kai ga cikakken girmansa ta fuskar yaƙi a gaban babbar rundunar masu bautar gumaka; wacce yawanta ya kai mayaƙa dubu goma, ta isa ta kuma sauka a kewayen Madina, a wuraren da ake kira Al-Asyal da Uhud.

Once again, peace and security enveloped the Arabian Peninsula and this turbulent area began to experience a period of lull after a whole year warJews, however, whose treachery, intrigues and . The disloyalty made them taste all types of humiliation and disgrace, were not admonished. After they had been exiled to Khaibar, they remained waiting anxiously for the results of the skirmishes going on between the Muslims and the idolaterstheir hopes, the events of the war were in favour of the Muslims, . Contrary to therefore they started a new stage of conspiracy and prepared themselves to deal a deadly blow against the Muslims, but were too cowardly to manoeuvre directly against them, so they laid a dreadful plan in order to achieve their objectivesof the Jews with some celebrities of Bani Nadir went to Makkah to . Twenty chiefs negotiate an unholy alliance with Quraishgoad the people there to attack the Messenger of . They began to Allupon him) promising them full support and backing. People of Quraish, who had been âh (Peace be languid and proved too weak to challenge the Muslims at Badr, seized this opportunity to redeem their stained honour and blemished reputationdelegation set out for Ghatfan, called them to do the . The same same, and they responded positively. The Jewish delegation then started a fresh effort and toured some parts of Arabia and managed to incite the confederates of disbelief against the Prophet (Peace be upon him), his Message and the believers in AllKinanah and other allies from Tihama, in the south; rallied, âh. Quraish, ranked and recruited four thousand men under the leadership of Abu Sufyan. From the east there came tribes of Banu Saleem, Ghatfan, Bani Murrah, etc. They all headed for Madinah and gathered in its vicinity at a time already agreed upongreat army of ten thousand fighters. They in fact outnumbered all the Muslims in . It was a Madinah, women, lads and elders includedtell the truth, if they had launched a surprise attack against . To Madinah, they could have exterminated all the Muslimsthe leadership inside the city was on the . However, alert and the intelligence personnel managed to reconnoitre the area of the enemies, and reported their movement to the people in charge in Madinah. The Messenger of Allâh (Peace be upon him) summoned a high advisory board and conducted a careful discussion of a plan to defend Madinah. After a lengthy talk between military leaders and people possessed of sound advice, it was agreed, on the proposal of an honourable Companion, Salman Al-Farisi, to dig trenches as defensive lines. The Muslims, with the Prophet (encouraging, helping and reminding them of the reward in the Hereafter, Peace be upon him) at their head, most actively and diligently started to build a trench around Madinah. Severe hunger, bordering on starvation, could not dissuade or discourage them from achieving their desperately sought objective. Salman said: O Messenger of Allâh! When siege was to laid to us in Persia, we used to dig trenches to defend ourselves. It was really an unprecedented wise plan. The Messenger of Allâh (Peace be upon him) hurriedly gave orders to implement the planeach group of ten to dig. Sahl bin Sa‘d said: We were in . Forty yards was allocated to the company of the Messenger of Allâh (Peace be upon him), the men used to dig and we evacuate the earth on our backs. Some preternatural Prophetic signs appeared in the process of trenching. Jabir bin ‘Abdullah, seeing the Prophet (Peace be upon him) starving, slaughtered a sheep, cooked some barley and requested the Prophet (Peace be upon him) and some Companions to accept his invitation, but the Prophet (Peace be upon him) gathered all the thousand people engaged in digging the trench and they started to eat until they were all completely full and yet the shoulder of mutton and dough that was being baked remained as they were undiminished. A certain woman brought a handful of dates and passed by the Prophet (Peace be upon him), who took the dates, threw them over his cloak and invited his followers to eat. The dates began to increase in number until they dropped over the trim of his robe. Another illustrious preternatural example went to the effect that an obstinate rock stood out as an immune obstacle in the ditch. The Prophet (Peace be upon him) took the spade and struck, and the rock immediately turned into a loose sand dune. In another version, Al-Bara‘ said: On Al-Khandaq (the trench) Day there stood out a rock too immune for our spades to break up. We therefore went to see the Messenger of Allâh (Peace be upon him) for advice. He took the spade, and struck the rock uttering “in the Name of Allâh, Allâh is Great, the keys of Ash-Shâm (Geographical Syria) are mine, I swear by Allâh, I can see its palaces at the moment;” on the second strike he said: “Allâh is Great, Persia is mine, I swear by Allâh, I can now see the white palace of Madain;” and for the third time he struck the rock, which turned into very small pieces, he said: “Allâh is Great, I have been given the keys of Yemen, I swear by Allâh, I can see the gates of San‘a while I am in my place.” The same version was narrated by Ishaq. The northern part of Madinah was the most vulnerable, all the other sides being surrounded by mountains and palm tree orchards, the Prophet (Peace be upon him) as a skillful military expert, understood that the Confederates would march in that direction, so the trench was ordered to be on that side. The Muslims went on digging the trench for several days; they used to work on it during the day, and go back home in the evening until it had assumed its full dimensions militarily before the huge army of the idolaters; which numbered, as many as ten thousand fighters, arrived and settled in the vicinity of Madinah in places called Al-Asyal and Uhud.

• "Sa'ad da muminai suka ga 'Al-Ahzab' (ƙungiyoyin haɗin kai), sai suka ce: 'Wannan shi ne abin da Allah da Manzonsa [Muhammad ﷺ] suka yi mana alkawari, kuma Allah da Manzonsa [Muhammad ﷺ] sun faɗi gaskiya, kuma hakan bai ƙara musu komai ba sai imani da miƙa wuya (ga Allah).'" [33:22].

• “And when the believers saw ‘Al-Ahzab’ (the confederates), they said: ‘This is what Allâh and His Messenger [Muhammad (Peace be upon him)] had promised us, and Allâh and His Messenger [Muhammad (Peace be upon him)] had spoken the truth, and it only added to their Faith and to their submissiveness (to Allâh).” [33:22].

Sahabbai dubu uku na Musulmi, tare da Muhammad (ﷺ) a gaba, suka fito don fuskantar masu bautar gumaka, yayin da alkawarin Allah na nasara ya tabbata sosai a zukatansu. Suka kafa sansani a Dutsen Sila‘, inda rami ya zama shinge tsakaninsu da kafirai. Lokacin da masu bautar gumaka suka yi yunkurin kai hari ga Musulmi da shiga Madina, sai suka yi mamaki da ganin wani rami mai fadi, wata sabuwar dabara da ba a san ta a Larabawa ba a baya, tana tsaye kamar wani shinge mai taurin kai. Saboda haka suka yanke shawarar kewaye Madina, suka fara zagayawa a kusa da ramin suna iya kokarinsu wajen neman wuri mai rauni da za su iya shiga ta cikinsa zuwa Madina. Don hana abokan gabansu kusantowa ko gina gada a duk wani gibi a kariyarsu, Musulmi suka harba kibau, suka kuma yi artabu da su a kananan fada. Jarumai na Quraish ba su ji dadin wannan yanayi ba, suna jiran banza suna tsammanin abin da kewayen zai bayyana. Saboda haka suka yanke shawarar cewa wata runduna karkashin jagorancin ‘Amr bin ‘Abd-e-Wudd, ‘Ikrima bin Abi Jahl da Dirar bin Al-Khattab, su nemi hanyar wucewa ta cikin ramin. Lallai sun yi nasarar hakan, kuma mahayansu suka mamaye wani fadama tsakanin ramin da Dutsen Sila‘. ‘Amr ya kalubalanci Musulmi zuwa yaki na mutum-da-mutum, sai aka tura ‘Ali bin Abi Talib. Bayan wani gajeren amma kaifin fada, ‘Ali ya kashe ‘Amr, ya kuma tilasta sauran su janye cikin firgici da rudani. Duk da haka, kwanaki kadan bayan haka, masu bautar gumaka sun sake yunkurin yaki mai tsanani, amma duk sun gaza saboda juriyar Musulmi da jarumtakarsu wajen fuskantar abokan gaba.

Three thousand Muslims, with Muhammad (Peace be upon him) at their head, came out to encounter the idolaters, with Allâh’s Promise of victory deeply established in their minds. They entrenched themselves in Sila‘ Mountain with the trench standing as a barrier between them and the disbelievers. On attempting to attack the Muslims and break into Madinah, the idolaters were surprised to see a wide trench, a new stratagem unknown in Arabia before, standing as an obstinate obstruction. Consequently they decided to lay siege to Madinah and began to manoeuvre around the trench trying hard to find a vulnerable spot through which they could infiltrate into Madinah. To deter their enemies from approaching or bridging any gap in their defences, the Muslims hurled arrows, and engaged in skirmishes with them. The veteran fighters of Quraish were averse to this situation waiting in vain in anticipation of what the siege might reveal. Therefore they decided that a group of fighters led by ‘Amr bin ‘Abd-e-Wudd, ‘Ikrima bin Abi Jahl and Dirar bin Al-Khattab, should work its way through the trench. They, in fact, managed to do that and their horsemen captured a marshy area between the trench and Sila‘ Mountain. ‘Amr challenged the Muslims to a duel, and ‘Ali bin Abi Talib was deputed. After a short but fierce engagement, ‘Ali killed ‘Amr and obliged the others to evacuate in a state of panic and confusion. However, some days later, the polytheists conducted fresh desperate attempts but all of them failed due to Muslims’ steadfastness and heroic confrontation.

A cikin yanayin abubuwan da suka faru a Yakin Kwari (Khandaq), Manzon Allah ﷺ ya kasa yin wasu sallolin a lokacinsu. Jabir (Allah ya yarda da shi) ya ruwaito: A ranar Yakin Kwari ‘Umar bin Al-Khattab (Allah ya yarda da shi) ya zo yana la’antar kafiran Quraishawa, ya ce: “Ya Manzon Allah! Ban yi sallar la’asar ba, rana ta riga ta fadi.” Manzon Allah ﷺ ya amsa: “Ina rantsuwa da Allah! Ni ma ban yi ta ba tukuna.” Sai Manzon Allah ﷺ ya tafi Buthan, ya yi alwala, ya yi sallar la’asar bayan rana ta fadi, sannan ya yi sallar magariba bayan ita. Ya yi fushi sosai saboda wannan kasawa, har ya roki Allah ya aukar musu da fushinsa, ya kuma roki Allah ya cika gidajensu da kaburburansu da wuta, saboda sun shagaltar da shi daga yin sallar la’asar. Ahmad da Shafi‘i sun ruwaito cewa abubuwan da suka faru a wannan yaki sun hana shi sallar azahar, la’asar, magariba da isha’i, amma ya yi su tare a hade. Bambance-bambancen ruwayoyin sun nuna cewa wannan yanayi ya dade na ‘yan kwanaki.

In the context of the events of the Trench Battle, the Messenger of Allâh (Peace be upon him) failed to observe some prayers in their right time. Jabir (May Allah be pleased with him) narrated: On the Day of Trench ‘Umar bin Al-Khattab (May Allah be pleased with him) came, cursing the disbelievers of Quraish and said: “O Allâh’s Messenger! I have not offered the afternoon prayer and the sun has set.” The Prophet (Peace be upon him) replied: "By Allâh! I, , have not offered the prayer yet.” The Prophet (Peace be upon him) then went to Buthan, performed ablution and observed the afternoon prayer after the sun had set and then offered the sunset prayer after it.” He was so indignant for this failure that he invoked Allâh’s wrath on his enemies and besought Allâh to fill their houses and graves with fire because they distracted him from observing the afternoon prayer. It was narrated by Ahmed and Shafa‘i that the events of that battle detained him from the noon, afternoon, evening and night prayers, but he observed them combined. The different narrations point to the fact that the situation lasted for a few days.

Kuma saboda rami da ke tsakanin ɓangarorin biyu, ba a yi wani yaƙi kai tsaye ba, sai dai an yi ayyukan soja da suka takaita ga jefa kibau, saboda haka faɗan ya kashe ƙananan mayaƙa, Musulmi shida da masu shirka goma, guda ɗaya ko biyu an kashe su da takobi. A cikin faɗan, an harbi Sa‘d bin Mu‘adh da kibiya wadda ta huda jijiyarsa. Da ya ga ajalinsa yana gabatowa, sai ya roƙi Allah yana cewa: "Ya Allah, ka sani babu abin da ya fi kusa da zuciyata kamar gwagwarmaya a tafarkinka a kan waɗannan mutane (kafirai) waɗanda suka ƙaryata Manzonka suka kore shi daga garinsa. Ya Allah, na yi imani sosai cewa ka ƙaddara mu yaƙe su, don haka idan har akwai sauran faɗa da su, ka bar ni da rai don in ƙara yin gwagwarmaya a kansu. Idan kuwa an daina, ina roƙonka ka sake tada shi don in yi numfashina na ƙarshe a cikinsa." Ya kammala addu'arsa yana roƙon Allah kada ya bar shi ya mutu sai ya ɗauki cikakken fansa a kan Banu Quraiza. A cikin waɗannan mawuyacin yanayi, maƙarƙashiya da kullin sharri suna aiki sosai a kan Musulmi. Babban miyagun Banu Nadir, Huyai, ya nufi gidajen Banu Quraiza don ya tada hankalin shugabansu Ka‘b bin Asad Al-Qurazi, wanda ya yi yarjejeniya da Manzon Allah (ﷺ) cewa zai taimake shi a lokutan yaƙi. Ka‘b da farko ya tsayayya da duk jarabawar Huyai, amma Huyai ya yi wayo sosai ya rinjaye shi, yana magana game da Quraish da manyansu a Al-Asyal, da kuma Ghatfan da shugabanninsu da suka tsaya a Uhud, duk suna da niyya ɗaya, suna shirin kawar da Muhammad (ﷺ) da mabiyansa. Har ila yau, ya yi alkawarin zama a cikin katangar Ka‘b yana fuskantar duk wata barazana idan Quraish da Ghatfan suka janye. Mugun mutumin ya ci gaba da haka har daga bisani ya samu nasarar jawo Ka‘b zuwa ga ɓangarensa da kuma shawo kansa ya karya alkawarinsa da Musulmi. Sai Banu Quraiza suka fara kai hare-haren yaki kan Musulmi, musamman a sansanonin da aka ware wadanda ke dauke da mata da yara na Musulmi. Dangane da ruwayar Ibn Ishaq, Safiyyah (Allah ya yarda da ita) 'yar Abdul Muttalib ta kasance a wani sansani tare da Hassan bin Thabit da wasu mata da yara. Safiyyah ta ce: "An ga wani Bayahude yana yawo a kusa da wurinmu, wurin da ke da rauni ga duk wani harin abokan gaba saboda babu maza da za su kare shi. Na sanar da Hassan cewa ina zargin kasancewar wannan mutum kusa da mu. Yana iya kai mana farmaki yanzu da Manzon Allah ﷺ da Musulmi suna cikin shagaltuwa da ba za su zo taimakonmu ba, me zai hana ka sauka ka kashe shi?" Hassan ya amsa da cewa ba zai yi haka ba, sai na dauki wani sandar katako, na sauka na bugi Bayahuden har ya mutu. Na dawo na tambayi Hassan ya kwace masa kaya, amma Hassan ya sake kin yi. Wannan lamari ya yi tasiri mai nisa, ya kuma hana Yahudawa ci gaba da kai hare-hare, saboda sun yi tunanin cewa wadannan wuraren suna da kariya kuma mayakan Musulmi suna tsare da su. Duk da haka, sun ci gaba da samar wa mushrikai kayan abinci a matsayin goyon baya a yakinsu da Musulmi. Da jin wannan mummunan labari, Manzon Allah ﷺ ya aika manyan shugabannin Musulmi guda hudu, Sa'd bin Mu'adh, Sa'd bin Ubada, Abdullah bin Rawaha da Khawat bin Jubair, don bincike, amma ya gargade su da kada su yada firgici a tsakanin Musulmi, kuma ya shawarce su da su sanar a bayyane cewa jita-jitar ba ta da tushe idan haka ne. Abin takaici, mutanen hudu sun gano cewa labarin gaskiya ne, kuma Yahudawa sun sanar a fili cewa babu wata yarjejeniyar kawance da ta rage tsakaninsu da Muhammadu ﷺ. An sanar da Manzon Allah ﷺ game da wannan yanayi, Musulmi kuma suka fahimci matsayinsu mai hatsari da babbar barazanar da ke tattare da shi. Bayansu ya kasance mai rauni ga hare-haren Banu Quraiza, kuma akwai babbar runduna da ba ta da wata hanyar yin makirci a gaba, yayin da matansu da yaransu marasa kariya suna tsaye a tsakanin. Game da wannan, Allah ya ce:

"Kuma a lokacin da idanu suka yi jajir, zukata kuma suka kai har maƙogoro, kuna kuma zaton zato game da Allah. A nan ne aka jarraba muminai, aka girgiza su da girgizawa mai tsanani." [33:10, 11].

• “And when the eyes grew wild and the hearts reached to the throats, and you were harbouring doubts about Allâh. There, the believers were tried and shaken with a mighty shaking.” [33:10, 11].

Yayin da Musulmi suka kasance a kulle a cikin Khandak suna cikin tsaro, munafukai sun yi musu ba'a da cewa sun yi mafarkin ƙarya na cin nasara a kan Kisra, sarkin Farisa, da Kaisar, sarkin Rum. Suka fara shuka tsoro da fargaba, suka yi kamar za su koma domin kare gidajensu, alhali kuwa babu wata barazana da ta same su. Anan, Allah yana cewa:

Now that the Muslims were shut in within the Trench on the defensive, the hypocrites taunted them with having indulged in delusive hopes of defeating Kisra, emperor of Persia, and Caesar, emperor of the Romans. They began to sow the seeds of defeatism, and pretended to withdraw for the defence of their homes, though these were in no way exposed to danger. Here, Allâh says:

"Kuma sa'ad da munafukai da waɗanda ke cikin zukatansu akwai cuta (ta shakku) suka ce: 'Allah da ManzonSa ba su yi mana alkawari ba sai ruɗi!' Kuma sa'ad da wani ɓangare daga cikinsu suka ce: 'Ya mutanen Yathrib (Madina), ba wurin tsayuwa a gare ku (don kare kanku daga harin maƙiya), saboda haka ku koma!' Kuma wani rukuni daga cikinsu suka nemi izinin Manzon Allah ﷺ suna cewa: 'Lalle gidajenmu a buɗe suke (ga maƙiya).' Ba a buɗe suke ba. Ba sa nufi sai gudu."

• “And when the hypocrites and those in whose hearts is a disease (of doubts) said, ‘Allâh and His Messenger (Peace be upon him) promised us nothing but delusions!’ And when a party of them said: ‘O people of Yathrib (Al-Madinah), there is no stand (possible) for you (against the enemy attack!) therefore go back!’ And a band of them asked for permission of the Prophet (Peace be upon him) saying: ‘Truly, our homes lie open (to the enemy).’ And they lay not open. They but wished to flee.” [33:12, 13].

Manzon Allah ﷺ ya nannaɗe kansa cikin rigarsa ya fara tunani game da cin amanar Banu Quraiza. Ruhin fata ya rinjaye shi, sai ya tashi tsaye yana cewa:

The Messenger of Allâh, (Peace be upon him) wrapped himself in his robe and began to meditate on the perfidy of Banu Quraiza. The spirit of hopefulness prevailed over him and he rose to his feet saying:

“Allahu Akbar! Ku ji albishin nasara da goyon bayan Allah, ya ku Musulmi.” Sannan ya fara shirya tsare-tsare masu tsauri domin kare mata da yara, ya kuma aika wasu mayaka su koma Madina domin tsare su daga duk wani harin ba zata da abokan gaba za su iya kai musu. Mataki na biyu shi ne daukar matakin da zai iya raunana sahun kawance na kafirai. A nan ya yi niyyar kulla wata irin sulhu da shugabannin Ghatfan, bisa alkawarin ba su kashi uku na amfanin gonar 'ya'yan itatuwan Madina. Ya nemi shawarar manyan sahabbansa, wato Sa'd bin Mu'adh da Sa'd bin 'Ubadah, wadanda amsarsu ta kasance kamar haka:

• “Allâh is Great. Hearken you Muslims, to Allâh’s good tidings of victory and support.” He then started to lay decisive plans aiming at protecting the women and children, and sent some fighters back to Madinah to guard them against any surprise assault by the enemy. The second step was to take action that could lead to undermining the ranks of the disbelieving confederates. There, he had in mind to conclude a sort of reconciliation with the chiefs of Ghatfan on the basis of donating them a third of Madinah’s fruit crops. He sought the advice of his chief Companions, namely, Sa‘d bin Mu‘adh and Sa‘d bin ‘Ubadah, whose reply went as follows:

"Ya Manzon Allah! Idan umarnin Allah ne, to mu za mu yi biyayya, amma idan sabuwar hanya ce da kake son bi kawai don samar mana da tsaro, to ba ma bukatarta. Mun shaida waɗannan mutane a cikin shirka da bautar gumaka, kuma za mu iya cewa tabbas ba sa bukatar 'ya'yan itatuwan gonakinmu, sai dai suna son su hallaka mu gaba ɗaya. Yanzu da Allah ya girmama mu da Musulunci, na yi imani mafi kyawun mafita a wannan hali shi ne mu fuskance su da takobi." Sai Manzon Allah ﷺ ya gyara musu imaninsu, ya ce: "Sabuwar manufata da ake shiryawa ita ce don samar muku da tsaro, bayan duk larabawa sun haɗu don hallaka ku (Musulmi)."

“O Messenger of Allâh! If it is Allâh’s injunction, then we have to obey, but if it is a new course you want to follow just to provide security for us then we don’t need it. We experienced those people in polytheism and idolatry and we can safely say that they don’t need the fruit of our orchards, they rather need to exterminate us completely. Now that Allâh has honoured us with Islam, I believe the best recourse in this situation is to put them to the sword.” Thereupon the Prophet (Peace be upon him) corrected their Belief saying: “My new policy is being forged to provide your security after all the Arabs have united to annihilate you (Muslims).”.

Allah, Mai girma, Mai daukaka, yabo ya tabbata gare Shi, ya halicci wani abu da ya haifar da rarrabuwar kai tsakanin makiyan Musulunci, daga bisani kuma ya haifar da cikakkiyar kayensu. Wani mutum daga kabilar Ghatfan mai suna Na‘im bin Mas‘ud ya nemi izinin shiga wurin Manzon Allah ﷺ. Ya bayyana cewa ya karbi Musulunci a boye, ya kuma nemi Manzon Allah ﷺ ya umarce shi da duk abin da zai amfani Musulmi. Manzon Allah ﷺ ya ce masa ya yi duk abin da zai taimaki Musulmi a cikin wannan wahala, ya kuma yi amfani da duk wata dabara mai amfani. Mutumin, yana tafiya da dawowa tsakanin Yahudawa, Quraishawa da Ghatfan, ya yi nasarar tunzura kowane bangare ya yi wa dayan butulci. Ya je wurin shugabannin Banu Quraiza ya rada musu a kunne cewa kada su amince da Quraishawa, kada kuma su yaki tare da su sai dai idan sun bayar da garkuwa. Ya goyi bayan shawararsa da cewa Quraishawa za su yashe su idan suka ga nasara a kan Muhammad ﷺ ba ta yiwuwa, sannan Musulmi za su yi musu mummunan ramuwar gayya. Sa'an nan Na‘im ya nufi sansanin Quraishawa, ya yi irin wannan dabara, wadda sakamakonta ya yi daidai da na farko amma abin da ta kunsa ya bambanta. Ya ce ya ji cewa Yahudawa sun yi nadamar karya alkawarinsu da Muhammad ﷺ da mabiyansa. Ya gaya musu cewa Yahudawa suna yin wasiku akai-akai da Musulmi, cewa za a aika wa sansanin Musulmi garkuwa daga Quraishawa, kuma Yahudawa za su biya su cikakkiyar biyayya kamar yadda aka riga aka yi yarjejeniya a kai. Sa'an nan Na‘im ya gargadi Quraishawa kada su aika garkuwa ga Yahudawa. A tafiyarsa ta uku, ya yi irin wannan abu da mutanen Ghatfan.

Allâh, the Glorious, the Exalted, praise is to him, created something that led to the dissension of the enemies of Islam and later on to their full defeat. A man from the tribe of Ghatfan called Na‘im bin Mas‘ud asked to be admitted in the audience of the Prophet (Peace be upon him). He declared that he had embraced Islam secretly and asked the Prophet (Peace be upon him) to order him do anything that might benefit the Muslims. The Prophet (Peace be upon him) asked him to do anything that could help the Muslims in the present distress and use any strategem of avail. The man, in a shuttle movement, between the Jews, Quraish and Ghatfan managed to incite each party to let down the other. He went to see the chiefs of Banu Quraiza and whispered in their ears not to trust Quraish nor fight with them unless the latter pledged some hostages. He tried to lend support to his counsel by claiminthat Quraish would forsake them if they perceived that victory over Muhammad (Peace be upon him) was far fetched, and the Muslims then would have terrible revenge on them. Na‘im, then headed for the camp of Quraish and managed to practise a similar strategem in its final result but different in content. He claimed that he felt that the Jews regretted breaching their covenant with Muhammad (Peace be upon him) and his followers. He told them that the Jews maintained regular correspondence with the Muslims to the effect that Quraishite hostages be sent to the camp of the Muslims with full Jewish allegiance paid to them as already agreed upon. Na‘im then exhorted Quraish not to send hostages to the Jews. On a third errand, he did the same with the people of Ghatfan.

Mala'ika Jibril (Aminci ya tabbata a gare shi) a ranar da Manzon Allah (Aminci ya tabbata a gare shi) ya dawo Madina bayan yakin da ya gabata, kuma yana wanka a gidan Umm Salama, ya ziyarce shi yana roƙonsa ya zare takobinsa ya nufi mazaunin Banu Quraiza masu fitina ya yi yaki da su. Jibril ya bayyana cewa shi tare da tawagar mala'iku za su gaba su girgiza ganuwarsu, su kuma jefa tsoro a zukatansu.

Archangel Gabriel (Peace be upon him) on the very day the Messenger of Allâh (Peace be upon him) came back to Madinah after the previous battle, and while he was washing in Umm Salama’s house, visited him asking that he should unsheathe his sword and head for the habitation of the seditious Banu Quraiza and fight them. Gabriel noted that he with a procession of angels would go ahead to shake their forts and cast fear in their hearts.

Manzon Allah (ﷺ) nan da nan ya kira mai yin kiran sallah, ya umarce shi da ya sanar da sake fara yaƙi da Banu Quraiza. Ya naɗa Ibn Umm Maktum a matsayin mai mulkin Madina, ya kuma damƙa tutar yaƙi ga ‘Ali bin Abi Talib, wanda ya nufi wurin da aka tsara, ya kusanci har ya ji Yahudawa suna zagin Manzon Allah (ﷺ). Shi kuwa Manzon Allah (ﷺ) ya fita tare da mutum dubu uku na sojojin ƙasa da mahayan doki talatin daga Ansar (Mataimakan Musulunci) da Muhajirun (Baƙi). A hanyarsu ta haɗuwa da abokan gaba, lokacin sallar la’asar ya yi. Wasu Musulmi sun ƙi yin sallar sai sun ci abokan gaba, yayin da wasu kuma suka yi ta a lokacinta kamar yadda aka saba. Manzon Allah (ﷺ) bai ƙi ɗayan rukunan ba. Sa’ad da suka isa wuraren zaman Banu Quraiza, sun kewaye katangunsu sosai. Ganin irin mummunan halin da suke ciki, shugaban Yahudawa Ka‘b bin Asad ya ba su zaɓi uku: su karɓi Musulunci, ta haka rayuwarsu, dukiyarsu, matansu da ’ya’yansu za su kasance cikin cikakken tsaro, ya kuma tunatar da su cewa hakan ba zai saɓa wa abin da suka karanta a littattafansu game da gaskiyar annabcin Muhammad (ﷺ) ba; ko kuma su kashe ’ya’yansu da matansu, sannan su ƙalubalanci Manzon Allah (ﷺ) da mabiyansa da takobi, domin ko dai su hallaka Musulmi ko kuma a hallaka su; ko kuma zaɓi na uku: su kai wa Muhammad (ﷺ) da mutanensa farmaki a ranar Asabar — ranar da aka fahimta tsakaninsu cewa babu yaƙi a cikinta.

The Messenger of Allâh (Peace be upon him) , immediately summoned the prayer caller and ordered him to announce fresh hostilities against Banu Quraiza, institued Ibn Umm Maktum as a ruler of Madinah, and entrusted the banner of war to ‘Ali bin Abi Talib who marched towards the appointed target and came close enough to hear the Jews abusing the Messenger of Allâh (Peace be upon him) , who on his part set out at the head of three thousand infantry men and thirty horsemen of Ansar (Helpers) and Muhajireen (Emigrants). On their way to encounter the enemy, the afternoon prayer was due. Some Muslims refused to observe it until they had defeated the enemy, while others offered it in its proper time, as usual. The Prophet (Peace be upon him) objected to neither. When they reached the habitations of Banu Quraiza, they laid tight siege to their forts. Seeing this terrible situation they were in, the chief of the Jews Ka‘b bin Asad offered them three alternatives: to embrace Islam, and consequently their life, wealth, women and children would be in full security, and reminded them that such behaviour would not be incongruous with what they had read in their books about the veracity of Muhammad’s Prophethood; to kill their children and women and then challenge the Prophet (Peace be upon him) and his followers to the sword to either exterminate the Muslims or be exterminated, or as a third possibility to take Muhammad (Peace be upon him) and his people by surprise on Saturday — a day mutually understood to witness no fighting.

Sallam bin Abi Al-Huqaiq (Abu Rafi‘) ɗan jahilci ne, wani Bayahude mugun mai aikata laifi, wanda ya tara sojojin Ƙungiyar Haɗin Kai tare da ba su dukiya da kayan yaƙi masu yawa, a gefe guda, kuma yana zagin Annabi ﷺ a gefe guda. Lokacin da Musulmi suka kammala al'amarinsu da Banu Quraiza, kabilar Al-Khazraj, abokiyar gābar Al-Aws, ta nemi izinin Annabi ﷺ domin kashe wannan mugun mai laifi, don su samu lada daidai da na Al-Aws, waɗanda suka kashe wani mugun Bayahude mai laifi, Ka'b bin Al-Ashraf. Annabi ﷺ ya ba su izini bisa sharadin cewa kada a kashe mata ko yara.

Salam bin Abi Al-Huqaiq (Abu Rafi‘) was a terrible Jew criminal, who had mustered the troops of the Confederates and provided them with a lot of wealth and supplies, on the one hand, and used to malign the Prophet (Peace be upon him), on the other. When the Muslims had settled their affair with Banu Quraiza; Al-Khazraj tribe, a rival of Al-Aws, asked for the Prophet’s permission to kill that criminal in order to merit a virtue equal to that of Al-Aws who had killed another criminal of the Jews, Ka‘b bin Al-Ashraf. The Prophet (Peace be upon him) gave them his permission provided that no women or children be killed.

Wata ƙungiyar mutane biyar, wadda ke jagorancinta ‘Abdullah bin ‘Ateeq, ta nufi Khaibar inda katangar ‘Abu Rafi‘ take. Lokacin da suka kusanci wurin, ‘Abdullah ya umarci mutanensa su tsaya ɗan nesa a baya, shi kuwa ya gaba, ya lulluɓe kansa da rigarsa kamar wanda ke yin bayan gida. Lokacin da mutanen katangar suka shiga ciki, mai tsaron ƙofa ya kira shi ya shiga, yana tsammanin ɗaya daga cikinsu ne. ‘Abdullah ya shiga ciki ya ɓoye. Sannan ya fara buɗe kofofin da ke kai wa ɗakin Salam. A wurin duhu ya yi ƙirin, amma ya yi nasarar kashe shi da takobi, sannan ya bar wurin lafiya. A hanyar dawowarsa, ƙafarsa ta karye, sai ya naɗe ta da ɗankwali, ya ɓoye a wani wuri a ɓoye har gari ya waye, lokacin da wani ya tsaya a kan katanga ya sanar da mutuwar Salam bin Abi Al-Huqaiq a hukumance. Jin wannan albishir ɗin, ya tashi ya tafi wajen Annabi ﷺ, wanda ya saurari dukan labarin, sannan ya roƙi ‘Abdullah ya miƙa ƙafarsa, shi kuwa ya shafa ta, nan take karyewar ta warke.

A group of five people with ‘Abdullah bin ‘Ateeq at their head, headed for Khaibar where ‘Abu Rafi‘’s fort was situated. When they approached the place, ‘Abdullah advised his men to stay a little behind, while he went ahead disguised himself in his cloak as if he had been relieving himself. When the people of the fort went in, the gate-keeper called him to enter thinking he was one of them. ‘Abdullah went in and lurked inside. He then began to unbolt the doors leading to Salam’s room. There it was absolutely dark but he managed to put him to the sword, and then leave in safety. On his way back, his leg broke so he wrapped it up in a band, and hid in a secret place until morning when someone stood on the wall and announced the death of Salam bin Abi Al-Huqaiq officially. On hearing the glad news he left and went to see the Prophet (Peace be upon him), who listened to the whole story, and then asked ‘Abdullah to stretch his leg, which he wiped and the fracture healed on the spot.

Banu Lihyan sun yi cin amana ga goma daga cikin Sahabban Annabi, suka rataye su. Wurin zaman su yana cikin zurfin Hijaz, a kan iyakar Makkah, kuma saboda ramuwar gayya mai zurfi tsakanin Musulmi a gefe guda, da Quraish da Larabawa a daya gefe, Annabi ﷺ ya ga bai dace ba ya shiga zurfi ya kusanci babban abokin gabansa, Quraish. Sai dai lokacin da karfin kawancen Kungiyoyin Hadin Kai ya rushe, suka fara sassauta suka kuma mika wuya ga halin rashin daidaiton karfi da ke faruwa, Manzon Allah ﷺ ya kama wannan dama mai wuya, ya yanke shawarar cewa lokaci ya yi da zai dauki fansa a kan Banu Lihyan. Ya fita a watan Rabi'ul Awwal ko Jumada Al-Ula a shekara ta shida bayan Hijira, a kan gaba da dakaru Musulmi dari biyu, ya yi kamar zai nufi Sham, sannan ba da jimawa ba ya canza hanya zuwa Batn Gharran, wurin da Sahabbansa suka fuskanci wannan bala'i, ya kuma roki rahamar Allah a kansu. Labarin tafiyarsa ya isa ga Banu Lihyan, wadanda nan take suka gudu zuwa saman duwatsu da ke kusa, don haka suka zauna nesa da isarsa. A hanyar dawowarsa, Annabi ﷺ ya aika da wata tawaga ta mahaya goma zuwa wani wuri mai suna Kura' Al-Ghamim, kusa da wurin zaman Quraish, don ya nuna a fakaice karfin sojansa da ke karuwa. Dukkan wadannan artabu sun dauki kwanaki goma sha hudu, bayan haka ya koma gida.

Bani Lihyan had acted treacherously towards ten of the Prophet’s Companions and had them hanged. Their habitation being situated deep in the heart of Hijaz on the borders of Makkah, and due to deep-seated blood-revenge between the Muslims on the one hand, and Quraish and the Arabians on the other, the Prophet (Peace be upon him) deemed it unwise to penetrate deep and come close to the greatest enemy, Quraish. However, when the power of the allied Confederates collapsed and they began to slacken and resign to the current unfavourable balance of power, the Messenger of Allâh (Peace be upon him) seized this rare opportunity and decided that it was time to take revenge on Bani Lihyan. He set out in Rabi‘ Al-Awwal or Jumada Al-Ula in the year six Hijri at the head of two hundred Muslim fighters and made a feint of heading for Syria, then soon changed route towards Batn Gharran, the scene of his Companions’ tragedy, and invoked Allâh’s mercy on them. News of his march reached Bani Lihyan, who immediately fled to the mountain tops nearby and thus remained out of his reach. On his way back, the Prophet (Peace be upon him) despatched a group of ten horsemen to a place called Kura‘ Al-Ghamim, in the vicinity of the habitation of Quraish in order to indirectly confirm his growing military power. All these skirmishes took fourteen days, after which he left back for home.

1. An rundunar sojoji karkashin jagorancin ‘Ukasha bin Al-Mihsan an aika ta zuwa wani wuri mai suna Al-Ghamir, inda Banu Asad suke zaune, a shekara ta shida bayan Hijira. Nan da nan maƙiya suka gudu, suka bar bayansu raƙuma ɗari biyu, waɗanda aka kai Madina.

1. A platoon led by ‘Ukasha bin Al-Mihsan was despatched to a place called Al-Ghamir inhabited by Bani Asad in the year six Hijri. The enemy immediately fled leaving behind them two hundred camels which were taken to Madinah.

1. Wata runduna karkashin jagorancin Muhammad bin Maslamah ta tafi zuwa mazaunin Banu Tha‘labah a Dhil Qassa. Sai dai wasu mutum ɗari daga cikin abokan gaba suka yi musu kwanton ɓauna, suka kashe dukansu sai dai Muhammad bin Maslamah, wanda ya samu ya tsere amma ya ji mummunan rauni.

1. A platoon led by Muhammad bin Maslamah set out towards the habitation of Bani Tha‘labah in Dhil Qassa. But a hundred men of the enemies ambushed and killed all of them except Muhammad bin Maslamah who managed to escape but badly wounded.

2. Don ramuwa a kan Bani Tha‘labah, an aika Abu ‘Ubaidah bin Al-Jarrah, yana jagorantar mutum arba'in, zuwa Dhil Qassa. Sun yi tafiya a daren nan, suka kai wa abokan gābansu harin ba zata da safe. Sai suka sake gudu zuwa duwatsu, sai dai wani guda da aka ji masa rauni, daga baya kuma ya karɓi Musulunci. Ganima mai yawa ta faɗa wa rabonsu a wannan harin musamman.

2. In retaliation against Bani Tha‘labah, Abu ‘Ubaidah bin Al-Jarrah, at the head of forty men, was despatched to Dhil Qassa. They walked that night and took the enemy by surprise in the morning. Again, they fled to the mountains except one who was injured, and later embraced Islam. A lot of booty fell to their lot in that particular incident.

3. Wata runduna, karkashin jagorancin Zaid bin Haritha, an aika zuwa Al-Jumum, wurin zaman Bani Saleem, a wannan shekarar. Wata mace daga Bani Muzaina ce ta nuna musu hanyar zuwa sansanin abokan gaba. A can Musulmai suka kama wasu fursunoni, suka kuma samu ganima mai yawa. Daga baya, Manzon Allah ﷺ ya ba matar 'yancinta, ya kuma aurar da ita ga wani daga cikin mabiyansa.

3. A platoon, under the leadership of Zaid bin Haritha, was sent to Al-Jumum, the habitation of Bani Saleem, in the same year. A woman from Bani Muzaina showed them the way to the enemy’s camp. There the Muslims took some captives and gained a lot of booty. Later on, the Messenger of Allâh (Peace be upon him) granted the woman her freedom and married her to one of his followers.

4. Zaidu bin Haritha, a watan Jumada Al-Ula na shekara ta 6 bayan hijira, yana jagorantar mutum dari bakwai da saba'in mahayan dawaki, ya tafi wani wuri da ake kira Al-‘Ais, ya kama ayarin Quraishawa wanda Abul-‘As, dan uwan Annabi ﷺ, ke jagoranta, ya kwashe raƙumansu. Abul-‘As ya tsere ya nemi mafaka a gidan Zainab (matarsa kuma diyar Annabi ﷺ). Ya roke ta da ta roki Annabi ﷺ ya mayar masa da dukiyarsa. Annabi ﷺ ya ba da shawarar a mayar da dukiyar, amma ba tare da tilastawa ba. Nan take mutanen suka mayar wa mutumin dukiyarsa gaba ɗaya. Ya koma Makka, ya mika amanonin ga wadanda suka cancance su, ya karɓi Musulunci, sannan ya yi hijira zuwa Madina inda Annabi ﷺ ya sake haɗa shi da matarsa Zainab, bayan shekara uku da rabi da aurensu na farko. Ayar da ta haramta auren musulmi mata ga kafirai ba ta sauka ba a lokacin.