Ko da yake a fagen yaki ba ta kai ga cikakken girmanta ba, wannan Ghazwah tana da wasu tasiri da suka haifar da rikici a cikin Daular Musulunci, kuma suka sa munafukai suka sanya tufafin kunya. Haka kuma, ta haifar da kafa dokoki masu karfafa al'umma, wadanda suka ba al'ummar Musulunci kima, daraja da tsarkin zukata.

Though militarily it did not assume its full dimension, this Ghazwah had certain implications that brought about a state of turbulence within the Islamic State, and resulted in disgracefulness to clothe in the hypocrites. Moreover, it entailed enactment of consolidating legislations that attached an impression of nobility, dignity and purity of souls to the Islamic community.

A labarin ya isa ga Annabi ﷺ a ranar 2 ga watan Sha‘ban cewa shugaban Banu Al-Mustaliq, Al-Harith bin Dirar, ya tara mutanensa tare da wasu Larabawa domin kai hari a kan Madina. Nan take aka aika Buraidah bin Al-Haseeb Al-Aslami domin ya tabbatar da rahotannin. Ya yi magana da Abi Dirar, wanda ya tabbatar da niyyarsa ta yaki. Daga baya ya aika wani dan leken asiri domin ya binciki matsayin musulmai, amma aka kama shi aka kashe shi. Annabi ﷺ ya kira mutanensa ya umarce su da su shirya domin yaki. Kafin ya tafi, an damka wa Zaid bin Haritha alhakin kula da al'amuran Madina da tsara su. Da jin labarin zuwan musulmai, kafirai suka firgita, Larabawan da ke tare da su kuma suka ja da baya suka gudu domin tsira da rayukansu. An damka wa Abu Bakr tutar Muhajirai, ta Ansarawa kuwa aka bai wa Sa‘d bin ‘Ubada. Rundunonin biyu suka tsaya a wani rijiya mai suna Muraisi. Harbin kibau ya ci gaba na tsawon awa daya, sannan musulmai suka kai hari suka fafata da abokan gaba a yakin da ya kare da cikakkiyar nasara ga musulmai. Wasu mutane sun mutu, an kama mata da yara na kafirai a matsayin fursuna, kuma musulmai sun samu ganima mai yawa. Musulmi daya kawai ne ya mutu, wanda wani Ansari ya kashe da kuskure. Daga cikin fursunonin akwai Juwairiyah, 'yar Al-Harith, shugaban kafirai. Annabi ﷺ ya aure ta, kuma saboda haka musulmai suka 'yanta wasu dari na fursunonin abokan gaba wadanda suka karbi Musulunci, aka kuma kira su surukan Annabi ﷺ.

News reached the Prophet (Peace be upon him) on Sha‘ban 2nd. to the effect that the chief of Bani Al-Mustaliq, Al-Harith bin Dirar had mobilised his men, along with some Arabs, to attack Madinah. Buraidah bin Al-Haseeb Al-Aslami was immediately despatched to verify the reports. He had some words with Abi Dirar, who confirmed his intention of war. He later sent a reconnoiterer to explore the positions of the Muslims but he was captured and killed. The Prophet (Peace be upon him) summoned his men and ordered them to prepare for war. Before leaving, Zaid bin Haritha was mandated to see to the affairs of Madinah and dispose them. On hearing the advent of the Muslims, the disbelievers got frightened and the Arabs going with them defected and ran away to their lives. Abu Bakr was entrusted with the banner of the Emigrants, and that of the Helpers went to Sa‘d bin ‘Ubada. The two armies were stationed at a well called Muraisi. Arrow shooting went on for an hour, and then the Muslims rushed and engaged with the enemy in a battle that ended in full victory for the Muslims. Some men were killed, women and children of the disbelievers taken as captives, and a lot of booty fell to the lot of the Muslims. Only one Muslim was killed by mistake by a Helper. Amongst the captives was Juwairiyah, daughter of Al-Harith, chief of the disbelievers. The Prophet (Peace be upon him) married her and, in compensation, the Muslims had to manumit a hundred others of the enemy prisoners who embraced Islam, and were then called the Prophet’s in-laws.

‘Abdullah bin Ubai, munafuki mugu, yana cike da ƙiyayya ga Musulunci da Musulmi, saboda yana ganin cewa Annabi ﷺ ya ƙwace masa shugabancin Al-Aws da Al-Khazraj, kabilu biyu waɗanda tuni sun amince da Annabcin Muhammadu ﷺ da kuma jagorancinsa a kansu.

‘Abdullah bin Ubai, a terrible hypocrite was full of rancour against Islam and the Muslims because he believed that the Prophet (Peace be upon him) had dispossessed him of his leadership over Al-Aws and Al-Khazraj, two clans already agreed on the Prophethood of Muhammad (Peace be upon him) and his masterhood over them.

Ƙiyayyar ‘Abdullahi ta bayyana tun kafin ya yi kamar ya musulunta. Bayan yaƙin Badar, ya fara nuna cewa Musulmi ne, amma a cikin zuciyarsa ya ci gaba da kasancewa ainihin wannan mugun maƙiyin Allah da Manzonsa ﷺ, da dukan muminai baki ɗaya. Burinsa ɗaya tilo koyaushe shi ne ya shuka irin rarrabuwar kai a cikin al’ummar Musulmi, ya kuma raunana tushen sabon addinin samaniya da aka aiko. Halinsa na cin amana ana gani a ko’ina, amma ya fi bayyana a fili a yunƙurinsa na mugunta na haifar da rudani da rikici tsakanin Musulmi a yakin Uhudu. Munafunci da yaudararsa sun ɗauki wani mummunan salo mai tsanani lokacin da yake tashi tsaye a tsakanin Musulmi jim kaɗan kafin huɗubar Juma’a ta Manzon Allah ﷺ, yana ce musu cikin izgili: “Wannan shi ne Manzon Allah, wanda Allah ya girmama ku da shi, saboda haka dole ku taimake shi, ku yi masa biyayya, ku saurare shi,” sannan ya zauna. Ya yi haka ma bayan yakin Uhudu a ranar Juma’a. Ya yi bakin hali da girman kai har maganganunsa suka nuna a fili ƙiyayya mai zurfi, har wasu Musulmi suka kama rigarsa suka tsawata masa, suka sa shi yin shiru. Nan take ya fita, yana faɗin kalmomi marasa kyau da izgili. Wani Ansari ya same shi a ƙofar Masallaci, ya umarce shi da ya koma ya roƙi Manzon Allah ﷺ gafarar Allah, amma ya mayar da martani cewa bai taɓa son ya nemi hakan ba. Haka kuma, ya yi tuntuɓa a ɓoye da Banu Nadir, wata kabilar Yahudawa, yana ƙarfafa su su yi ƙawance da shi, yana alkawarin goyon baya a gare su; duk wannan yana cikin ci gaba da yunƙurinsa na dogon lokaci na makirci da dabara da aka shirya wa Musulmi. Maganar Allah game da ayyukansa na cin amana da yunƙurinsa mai ban tsoro a yakin Khandaƙ ta zo tana shaida wannan irin munafunci a fili:

‘Abdullah’s rancour had appeared before he feigned Islam. Following the battle of Badr, he made pretensions of being a Muslim, but deep at heart, he remained that terrible enemy of Allâh, His Messenger; and all the believers, in general. His sole target had always been to sow the seeds of dissension in the Muslim community, and undermine the cause of the new heavenly religion it has. His treacherous behaviour could be witnessed everywhere but was strikingly evident in his wicked attempts at creating a state of confusion and diamongst the Muslims at Uhud Battle. His hypocrisy and deceit assumed serious and ugly dimensions when he used to stand up among the Muslims shortly before the Prophet’s Friday speech, and mockingly say to them: “This is the Messenger of Allâh, who has honoured you with Allâh, so you have got to support, obey and listen to him,” and then he would sit down. He did the same following Uhud Battle on Friday. He was so rude and presumptuous that his words smacked unmistakingly of deeply-rooted rancour, so that some of the Muslims took him by his cloak reproachingly and silenced him. He immediately left, uttering rude and mocking words. A Helper met him at the Mosque gate and ordered him to return and beg the Messenger for Allâh’s forgiveness, but he retorted that he had never wanted him to ask for that. He, moreover, conducted clandestine contacts with Bani Nadir, another tribe of Jews, encouraging them to make alliance with him and promising support for them; all of this in his ceaseless efforts in a long process of conspiracy and intrigue hatched against the Muslims. Allâh’s Words as regards his treacherous acts and awe-inspiring attempts during the Trench Battle came to testify quite clearly to this mode of hypocrisy:

A yayin wannan Ghazwah, munafukai sun kusa haifar da rarrabuwa tsakanin Musulmai da kansu, tare da wani mummunan zargi mai tsanani ga Annabi ﷺ da kansa. A takaice, halayensu ya zama ainihin fassarar Kalmomin Allah:

During this Ghazwah, the hypocrites almost managed to create a sort of discord among the Muslims themselves, coupled with a serious and ugly slander against the Prophet (Peace be upon him) himself. In short, their behaviour was an authentic translation of Allâh’s Words:

• "Da a ce sun fita tare da ku, da ba su ƙara muku komai ba sai ɓarna, kuma da sun yi ta gudu a tsakiyarku (suna yada fasadi) suna shuka fitina a tsakanin ku …" [9:47].

• “Had they marched out with you, they would have added to you nothing except disorder, and they would have hurried about in your midst (spreading corruption) and sowing sedition among you …” [9:47].

Wata jayayya ta kusa barkewa tsakanin Muhajirai da Ansarawa saboda makirci da mugayen nufin da munafukai suka shirya. Annabi (Peace be upon him) ya tsawatar musu, yana bayyana halayensu marasa kyau da cewa suna kama da ayyukan zamanin jahiliyya. Munafukan, tare da ‘Abdullahi bin ‘Ubayy a sahun gaba, sun husata saboda kalubalen da Musulmai suka nuna ga shirye-shiryen gaba da munanan makircin da aka kulla a boye, suka rantse da cewa: “Mafi daraja za ta kori mafi kasko daga Madina,” suka kara da cewa: “Sun (Musulmai) sun fi mu yawa, sun kuma raba mu da kasarmu. Idan ka yi kiba da karenka, zai cinye ka.” Lokacin da aka kai wannan magana ga Annabi (ﷺ), sai ‘Umar, sahabi mai girma, ya nemi izini ya kashe Ibn ‘Ubayy. Annabi (ﷺ) ya ki amincewa da shawararsa, saboda bai dace ba a zargi Annabi (ﷺ) da kashe mutanensa. Maimakon haka, cikin wani mataki da ba a zata ba, ya umarci ‘Umar da ya yi sanarwar tashi. Ya tafi tare da mutanensa tsawon kwana biyu har rana ta yi zafi sosai. Sai suka tsaya suka yi barci, wata dabara ta hankali don karkatar da hankalin mutanensa daga abin da ya gabata. Dan ‘Abdullahi ya ji labarin mummunan abin da mahaifinsa ya aikata, kuma lokacin da tawagar ta isa Madina, sai ya zare takobinsa ya hana mahaifinsa shiga garin, har sai ya amsa laifinsa ya kuma bayyana cewa shi kansa ne mafi kasko daga cikin mazauna Madina, sannan Annabi (ﷺ) ne mafi daraja a cikinsu. Ta haka wannan fariya ta koma kansa. An kuma ruwaito cewa dan ya shirya kashe mahaifinsa idan Annabi (ﷺ) ya so hakan.

A quarrel was about to break out between the Emigrants and the Helpers on account of plots and evil intentions designed by the hypocrites. The Prophet (Peace be upon him) told them off describing their misbehaviour as something smacking of pre-Islamic practices. They, hypocrites with ‘Abdullah bin ‘Ubai at their head, were furious for the challenge which the Muslims showed towards the hostile plans and vicious intrigues woven behind closed doors, and swore “the most honourable will expel the meanest out of Madinah,” and added: “They (the Muslims) have outnumbered and shared us our land. If you fatten your dog, it will eat you.” When that talk was reported to the Prophet (Peace be upon him), ‘Umar, a venerable Companion, asked for permission to have Ibn ‘Ubai killed. The Prophet (Peace be upon him) naturally turned down his proposal on the grounds that it did not become of a Prophet (Peace be upon him) to be accused of killing his people. He, on the contrary in an unexpected move, asked ‘Umar to announce departure. He marched with his men for two days until the sun grew too hot. They stopped and fell asleep, a clever attempt at diverting his people’s attention from the previous event. ‘Abdullah’s son heard of that vile of his father and as the party reached Madinah, he drew his sword and barred his father’s entry into the town until he had confessed and declared that he himself was the meanest of the citizens of Madinah and the Prophet (Peace be upon him) the most honourable of them. Thus the boast recoiled on his head. It was also reported that the son was ready to kill his father if the Prophet (Peace be upon him) had wanted him to.

Wannan lamari mai matuƙar raɗaɗi ya faru ne a lokacin da Manzon Allah ﷺ yake dawowa daga yaƙin Bani Mustaliƙ. Rundunar Musulmi ta tsaya don kwana ɗaya a wani wuri da ba shi da nisa daga Madina. A wannan yaƙi, Manzon Allah ﷺ yana tare da matarsa mai daraja da basira, ‘Aisha (Allah ya yarda da ita). Abin ya faru ne cewa ‘Aisha (Allah ya yarda da ita) ta fita wani nisa daga sansanin domin biyan buƙatar yanayi. Da ta dawo, sai ta gano cewa ta yi asarar abin wuyanta a wani wuri. Abin wuyan kansa ba shi da wata daraja mai girma, amma tunda aro ne daga wata aboka, sai ‘Aisha (Allah ya yarda da ita) ta sake fita don neman sa. Da ta dawo, ga baƙin cikinta da kunyarta, rundunar ta riga ta tafi da raƙumin da take hawa, don waɗanda ke kula da ita sun yi zaton tana cikin akwatin hawa, domin a lokacin ta yi siriri, ƙarami ce ƙwarai kuma nauyinta kaɗan ne. Cikin rashin taimakonta sai ta zauna tana kuka har barci ya rinjaye ta. Safwan bin Mu‘attal, wani Muhajiri, wanda yake zuwa a bayan rundunar, ya gane ta domin ya taɓa ganinta kafin a saukar da ayar umarnin lulluɓi. Sai ya ɗauke ta a kan raƙuminsa ya kai ta Madina ba tare da ya ce mata uffan ba, shi kansa yana tafiya a bayan dabbar. Munafukan Madina, karkashin jagorancin ‘Abdullahi bin ‘Ubayy bin Salul, sun so su yi amfani da wannan lamari, suka yaɗa mummunar jita-jita game da ‘Aisha (Allah ya yarda da ita), kuma abin takaici wasu daga cikin Musulmi ma sun shiga cikinta. Da isarsa Madina, Manzon Allah ﷺ ya yi shawara da sahabbansa, waɗanda suka bayar da ra'ayoyi daban-daban, tun daga kan saki zuwa riƙewa. Lamarin ya kusan haifar da faɗa tsakanin ƙungiyoyi biyu masu gaba da juna, Al-Aws da Al-Khazraj, amma shigar Manzon Allah ﷺ ta sa dukkan ɓangarorin biyu suka yi shiru nan take. ‘Aisha (Allah ya yarda da ita), ba ta san da jita-jitar da ake yaɗawa ba, sai ta yi rashin lafiya ta kwanta a gado har wata guda. Bayan ta murmure, sai ta ji labarin zargin, sai ta nemi izini ta tafi gidan iyayenta don neman ingantaccen labari. Sai ta fashe da kuka, ta zauna kwana biyu da dare ɗaya ba barci, tana ci gaba da kuka har ta ji kamar hanjinta zai tsage. Annabi ﷺ ya ziyarce ta a cikin wannan hali, kuma bayan ya shaida Tauhidin Allah, ya ce mata, "Idan ke marar laifi ce, Allah zai wanke ki, in kuwa ba haka ba, sai ki roƙi gafararSa da yafiyarSa." Sai ta daina kuka, ta roƙi iyayenta su yi mata magana, amma ba su da abin cewa, sai ita da kanta ta ɗauki matakin ta ce, "Idan na ce miki ni marar laifi ce, kuma Allah ya sani tabbas ni marar laifi ce, ba za ku gaskata ni ba; kuma idan na amince da wani abu wanda Allah ya sani ni marar laifi ce a kansa, to za ku gaskata ni. To ba ni da wata mafaka sai maganar mahaifin Annabi Yusuf (Joseph):

This extremely painful incident took place on the Prophet’s return from the expedition against Bani Mustaliq. The Muslim army had to halt for a night at a place, a short distance from Madinah. In this expedition, the Prophet (Peace be upon him) was accompanied by his noble and talented wife, ‘Aishah (May Allah be pleased with her) As it so happened, ‘Aishah (May Allah be pleased her) went out some distance from the camp to attend to the call of nature. When she returned, she discovered that she had dropped her necklace somewhere. The necklace itself was of no great value, but as it was a loan from a friend, ‘Aishah (May Allah be pleased her) went out again to search for it. On her return, to her great grief and mortification, the army had already marched away with the camel she was riding, her attendants thinking that she was in the litter as she was then thin, very young and light of weight. In her helplessness she sat down and cried till sleep overpowered her. Safwan bin Mu‘attal, an Emigrant, who was coming in the rear recognized her as he had seen her before the verse enjoining the veil was revealed, and brought her on his camel to Madinah without saying a single word to her, himself walking behind the animal. The hypocrites of Madinah led by ‘Abdullah bin ‘Ubai bin Salul, sought to make capital out of this incident and spread a malicious scandal against ‘Aishah (May Allah be pleased her) and unfortunately some of the Muslims also became involved in it. On arrival in Madinah, the Prophet (Peace be upon him) held counsel with his Companions, who pronounced different opinions ranging from divorce to retention. The incident almost roused a fight between two rival factions, Al-Aws and Al-Khazraj, but the Prophet’s intervention silenced both parties on the sport. ‘Aishah (May Allah be pleased with her) unaware of the rumours being circulated, fell ill and was confined to bed for a month. On recovering, she heard of the slander and took permission to go and see her parents seeking authentic news. She then burst into tears and stayed for two days and one sleepless night ceaselessly weeping to such an extent that she felt her liver was about to rip open. The Prophet (Peace be upon him) visited her in that situation, and after testifying to the Oneness of Allâh he told her, “If you are innocent, Allâh will acquit you, otherwise, you have to beg for His forgiveness and pardon.” She stopped weeping and asked her parents to speak for her, but they had nothing to say, so she herself took the initiative and said “Should I tell you I am innocent, and Allâh knows that I am surely innocent, you will not believe me; and if I were to admit something of which, Allâh knows, I am innocent, you will believe me, then I will have nothing to make recourse to except the words of the father of Prophet Yusuf (Joseph):