Fathin Khaibar (a watan Muharram, shekara ta 7 bayan Hijira) - Nectar Da Aka Rufe | Quran Course

Fathin Khaibar (a watan Muharram, shekara ta 7 bayan Hijira) - Nectar Da Aka Rufe | Quran Course

Annabi (ﷺ) ya fara yaƙin ta hanyar kwace ƙananan sansanoni ɗaya bayan ɗaya. Sansanin farko da zai kai hari shi ne Na‘im, layin tsaro na farko mai matsayi mai ƙarfi na dabaru. Marhab, shugaban sansanin, ya gayyaci ‘Amr bin Al-Akwa‘ zuwa yaƙi da shi, shi kuma ya amsa. Sa'ad da ‘Amr ya bugi Bayahudan, takobinsa ya koma baya ya raunata gwiwarsa, sai ya mutu sakamakon wannan rauni. Annabi (ﷺ) ya ce daga baya: “Yana da lada biyu a Lahira.” Ya nuna haka ta hanyar haɗa yatsu biyu nasa. ‘Ali bin Abi Talib ya ɗauki nauyin yin yaƙi da Marhab, kuma ya yi nasarar kashe shi. Yasir, ɗan’uwan Marhab, sai ya bayyana yana ƙalubalantar Musulmai zuwa yaƙi. Az-Zubair ya iya fuskantarsa, ya kashe shi nan take. Sai yaƙi na gaske ya barke, ya ci gaba na ‘yan kwanaki. Yahudawa sun nuna jaruntaka kuma sun tabbatar da cewa sun fi ƙarfi har ma ga hare-haren da tsoffin sojojin Musulunci suka sha yi akai-akai. Duk da haka, daga baya sun fahimci cewa tsayin daka ba shi da amfani, sai suka fara barin matsayinsu a An-Na‘im suka shiga cikin katangar As-Sa‘b. Al-Hubab bin Al-Mundhir Al-Ansari ne ya jagoranci harin kan katangar As-Sa‘b, ya kewaye ta na kwana uku, bayan haka Musulmai suka kutsa ciki, suka samu ganima mai yawa, da kayan abinci da abinci a cikinta. Wannan nasara ta zo ne bayan addu'ar Annabi (ﷺ) ga Allah ya taimaki Banu Aslam a yunƙurinsu marar hutawa da jarumtaka na kwace wannan katanga.

The Prophet (Peace be upon him) began the campaign by reducing the minor strongholds one after the other. The first fort he was to attack was Na‘im, the first defence line with a formidable strategic position. Marhab, the leader of the fort, invited ‘Amr bin Al-Akwa‘ to meet him in combat and the latter responded; when ‘Amr struck the Jew, his sword recoiled and wounded his knee, and he died of that wound. The Prophet (Peace be upon him) later said: “For him (‘Amir) there is a double reward in the Hereafter.” He indicated this by putting two of his fingers together. ‘Ali bin Abi Talib then undertook to meet Marhab in combat, and managed to kill him. Yasir, Marhab’s brother, then turned up challenging the Muslims to a fight. Az-Zubair was equal to it and killed him on the spot. Real fighting then broke out and lasted for a few days. The Jews showed courage and proved to be too formidable even to the repeated rushes of the veteran soldiers of Islam. However, they later realized the futility of resistance and began to abandon their positions in An-Na‘im and infiltrate into the fortress of As-Sa‘b. Al-Hubab bin Al-Mundhir Al-Ansari led the attack on As-Sa‘b fortress and laid siege to it for three days after which the Muslims stormed it with a lot of booty, provisions and food to fall to their lot therein. This victory came in the wake of the Prophet’s (Peace be upon him) invocation to Allâh to help Banu Aslam in their relentless and daring attempts to capture that fort.

A lokacin gudanar da ayyukan yaƙi, yunwa mai tsanani ta sami Musulmai. Sai suka kunna wuta, suka yanka jakunan gida suka dafa su. Lokacin da Annabi ﷺ ya tambaya game da wutar da girkin, sai ya umarce su da su zubar da naman, su wanke tukunyar girki, kuma ya hana cin irin wannan nama.

During the process of the war operations, extreme hunger struck the Muslims. They lit fires, slaughtered domestic asses and beto cook them. When the Prophet (Peace be upon him) inquired about the fires and cooking, he ordered that they throw away the meat and wash the cooking pots, forbidding the practice of eating such meat.

Yahudawa kuwa, a halin da ake ciki, sun fice daga An-Natat suka kulle kansu a sansanin Az-Zubair, wani wuri mai ƙarfi na kariya wanda ba za a iya isa gare shi ba ta hanyar mahayan dawakai ko sojojin ƙasa. Musulmai sun kewaye shi tsawon kwana uku, amma babu abin da suka samu. Wani ɗan leƙen asiri Bayahude ya gaya wa Annabi ﷺ game da wata maɓuɓɓugar ruwa a ƙarƙashin ƙasa da ke ba su ruwa, kuma ya ba da shawarar a yanke musu ruwan domin a raunana juriyarsu. Annabi ﷺ ya yi haka, sai Yahudawa suka fito domin yin fada mai tsanani da Musulmai, wanda a cikinsa aka kashe wasu Musulmai da Yahudawa goma, amma daga ƙarshe an ci sansanin.

The Jews, meanwhile, evacuated An-Natat and barricaded themselves in Az-Zubair fort, a formidable defensive position inaccessible to both cavalry and infantry. The Muslims besieged it for three days, but in vain. A Jew spy told the Prophet about a subterranean water source that provided them with water, and advised that it be cut off in order to undermine their resistance. The Prophet (Peace be upon him) did that so the Jews got out to engage with the Muslims in fierce fighting during which some Muslims and ten Jews were killed, but the fort was eventually conquered.

Jim kadan bayan wannan yaƙi, Yahudawa sun koma Katangar ’Abi, suka kulle kansu a ciki. Abubuwa iri ɗaya suka sake faruwa; Musulmi suka kewaye sabon wurin har kwana uku, sannan babban jarumin Musulunci Abu Dujanah Sammak bin Kharshah Al-Ansari — mai ɗaurin jan kyalle — ya jagoranci sojojin Musulmi, ya shiga katangar, ya yi musayar yaƙi mai tsanani a cikinta, ya tilasta Yahudawan da suka rage su gudu domin tsira da rayukansu zuwa wata katanga, An-Nizar.

Shortly after this battle, the Jews moved to ’Abi Castle and barricaded themselves inside. The same events recurred; the Muslims besieged the new site for three days and then the great Muslim hero Abu Dujanah Sammak bin Kharshah Al-Ansari — of the red ribbon — led the Muslim army and broke into the castle, conducted fierce military operations within and forced the remaining Jews to flee for their lives into another fort, An-Nizar.

An-Nizar ya kasance mafi ƙarfi daga cikin kagarai, kuma Yahudawa sun yi tunanin cewa ba za a iya kai masa hari ba, don haka suka ɗauke shi wuri mai aminci ga 'ya'yansu da matansu. Musulmi, duk da haka, ba su karaya ba, sai dai suka ci gaba da kewaye shi; amma domin kagaran yana kan wani wuri mai tsayi, ba a iya cin nasara a kansa cikin sauƙi. Yahudawan da ke cikinsa sun kasance masu tsoro har ba su kuskura su fito su yi yaƙi da Musulmi a fili ba, sai dai suka rika jefa kibiyoyi da duwatsu da yawa a kan maharan. Saboda wannan hali, Annabi ﷺ ya umarci a yi amfani da ragunan ƙarfe, kuma waɗannan sun yi tasiri, suka haifar da tsage-tsage a cikin katangun, suka buɗe hanya mai sauƙi zuwa cikin kagaran. A nan ne Yahudawa suka watse, suka gudu ta kowane hanya, suka bar matansu da 'ya'yansu a baya.

An-Nizar was the most powerful fort, and the Jews came to the established conviction that it was too immune to be stormed, so they deemed it a safe place for their children and women. The Muslims, however, were not dismayed but dragged on the siege, but because standing at a commanding top, the fort was impregnable. The Jews inside were too cowardly to meet the Muslims in open fight but rather hurled a shower of arrows and stones on the attackers. Considering this situation, the Prophet (Peace be upon him) ordered that rams be used and these proved effective and caused cracks in the ramparts providing an easy access into the heart of the fort, where the Jews were put to rout and fled in all directions leaving behind their women and children.

Tare da waɗannan jerin nasarorin soji, an kawar da rukuni na farko na Khaibar gaba ɗaya, sannan Yahudawan da ke cikin sauran ƙananan katanga sun bar su suka gudu zuwa rukuni na biyu.

With these series of military victories, the first division of Khaibar was totally reduced, and the Jews in the other minor fortresses evacuated them and fled to the second division.

Bisa ga yarjejeniyar da aka riga aka cimma, Yahudawa za su wajaba su bar Khaibar, amma suna cike da damuwa su ci gaba da noma ƙasa mai albarka da gonar lambu mai kyau wadda Khaibar ta shahara da ita. Saboda haka, sai suka je wurin Annabi ﷺ da roƙon a bar su su noma filayensu, kuma za su bai wa Musulmi rabin amfanin gona. Muhammad ﷺ ya yi alheri ya amince da roƙonsu.

In accordance with the agreement already concluded, the Jews would be obliged to evacuate Khaibar, but they were anxious to keep on cultivating the rich soil and fine orchard for which Khaibar was famous. They, therefore, approached the Prophet (Peace be upon him) with the request that they be allowed to cultivate their lands and they would give half of the produce to the Muslims. Muhammad (Peace be upon him) was kind enough to accede to their request.

Rasūl (ﷺ) ya raba ƙasar Khaibar gida biyu: rabi ɗaya don samar da abinci da za a ajiye domin duk wata masifa da ba zato ba tsammani zata iya faɗawa Musulmi, da kuma domin karɓar baƙi na ƙasashen waje waɗanda suka fara yawan zuwa Madinah; rabi na biyu kuma zai tafi ga Musulmin da suka halarci taron Al-Hudaibiyah, ko suna nan ko basa nan. Jimillar hannun jari ta kai 36, daga cikinsu aka bai wa mutanen da aka ambata a sama 18. Rundunar ta ƙunshi mutum 1400, daga cikinsu akwai mahayan doki 200. Mahayin doki yana samun hannun jari 3, mai tafiya a ƙafa kuma yana samun ɗaya. Ganimar da aka samu a Khaibar ta yi yawa har Ibn ‘Umar ya ce: “Ba mu taɓa cin abinci har ƙoshi ba sai bayan mun ci Khaibar.” An ruwaito cewa ‘Aishah (Allah ya yarda da ita) ta ce: “Yanzu mun iya cin dabino har ƙoshi.”

The Messenger (Peace be upon him) divided the land of Khaibar into two: one half to provide the food to be stored in case of any accidental calamity that might befall the Muslims, and for entertaining the foreign delegates who started to frequent Madinah a lot; the other half would go to the Muslims who had witnessed Al-Hudaibiyah event whether present or absent. The total number of shares came to 36, of which 18 were given to the people above-mentioned. The army consisted of 1400 men of whom were 200 horsemen. The horseman was allotted 3 shares and the footman one. The spoils taken at Khaibar were so great that Ibn ‘Umar said: “We never ate our fill until we had conquered Khaibar.” ‘Aishah (May Allah be pleased with her) is narrated to have said: “Now we can eat our fill of dates.”.

Bayan dawowarsu zuwa Madina, Muhajirai sun iya mayar wa Ansar na Madina duk kyautukan da suka karɓa. Duk wannan wadatar ta zo ne bayan fatattakar Khaibar da kuma manyan amfanin tattalin arziki da Musulmi suka fara girba.

On their return to Madinah, the Emigrants were able to return to the Helpers of Madinah all the gifts they had received. All of this affluence came after the conquest of Khaibar and the great economic benefits that the Muslims began to reap.

Fathin Khaibar ya zo daidai da isowar dan’uwan Annabi ﷺ, Ja‘far bin Abi Talib, tare da sahabbansa, tare da Abu Musa Al-Ash‘ari da wasu Musulmi daga Habasha (Habasha). Abu Musa Al-Ash‘ari ya ruwaito cewa shi da sama da sahabbai hamsin, yayin da suke Yaman, sun hau jirgin ruwa wanda ya kai su Habasha, kuma a can suka hadu da Ja‘far da sahabbansa. Ya ce, “Mun zauna tare har sai da Annabi ﷺ ya aiko da wakili yana neman mu koma. Lokacin da muka dawo, sai muka tarar ya riga ya ci Khaibar, duk da haka ya ba mu rabonmu na ganima.” Zuwan wadannan mutane ya kasance ne bisa bukatar da Manzon Allah ﷺ ya yi wa Negus, sarkin Habasha (Habasha), ta hannun wakilin Annabi, ‘Amr bin Omaiya Ad-Damari. Negus ya mayar da su, mutum 16 duka tare da matansu da yaransu, a cikin jiragen ruwa guda biyu. Sauran muhajirai sun riga sun isa Madina tun da farko.

The conquest of Khaibar coincided with the arrival of the Prophet’s cousin Ja‘far bin Abi Talib and his companions along with Abi Musa Al-Ash‘ari and some Muslims from Abyssinia (Ethiopia). Abu Musa Al-Ash‘ari narrated that he and over fifty companions, while in Yemen, took a ship which landed them in Abyssinia (Ethiopia) and they happened to meet there Ja‘far and his companions. He said, “We stayed together until the Prophet (Peace be upon him) sent an envoy asking us to come back. When we returned, we found out that he had already conquered Khaibar, yet he gave us our due shares of the spoils.” The advent of those men came at the request made by the Messenger of Allâh (Peace be upon him) to Negus, king of Abyssinia (Ethiopia), through a Prophetic deputy, ‘Amr bin Omaiya Ad-Damari. Negus sent them back, 16 men altogether with their wives and children on two boats. The rest of emigrants had arrived in Madinah earlier.

A cikin wannan yanayi, Safiyya, wadda mijinta Kinanah bin Abi Al-Huqaiq aka kashe saboda cin amana, an kama ta a matsayin bauta, aka kawo ta tare da sauran fursunonin yaƙi. Bayan an nemi izinin Annabi ﷺ, Dihyah Al-Kalbi ya zaɓi ɗaya daga cikinsu, sai ta zama Safiyya. Sauran Musulmi kuwa sun ba da shawarar cewa Safiyya, wadda ita ce 'yar shugaban Banu Quraiza da Banu Nadir, a aurar da ita ga Annabi ﷺ. Shi kuma ya amince da ra'ayinsu, ya gayyace ta zuwa Musulunci, ya 'yantar da ita, ya aure ta a matsayin matarsa bayan ta karɓi Musulunci. Walima ta kasance da dabino da mai, kuma aka yi ta a hanyar dawowarsa zuwa Madina, a wani wuri da ake kira Sadd As-Sahba’.

In the same context, Safiyah, whose husband Kinanah bin Abi Al-Huqaiq was killed for treachery, was taken as a captive and brought along with other prisoners of war. After the permission of the Prophet (Peace be upon him) was sought, Dihyah Al-Kalbi chose one of them and she happened to be Safiyah. The other Muslims, however, advised that Safiyah, being the daughter of the chief of Bani Quraiza and Bani Nadir, should be married to the Prophet (Peace be upon him), who agreed to their opinion, invited her to Islam, freed and took her as wife on her embracing Islam. The wedding feast consisted of dates and fat, and was held on his way back to Madinah at a spot called Sadd As-Sahba’.

Bayan fatattakar Khaibar, wata mace Bayahudiya mai suna Zainab 'yar Al-Harith ta miƙa wa Annabi ﷺ wata tunkiya da aka gasa wadda ta sa guba a cikinta. Ya ɗauki cizo ɗaya, amma bai yi masa daɗi ba, sai ya tofar da shi. Bayan bincike, matar ta amsa cewa ta cika abincin da guba, tana cewa idan wanda zai ci sarki ne, za ta huta da shi, amma idan Annabi ne, to zai sani. Duk da haka, Annabi ﷺ ya yi shiru game da wannan yunƙurin cin amanar tata, amma ya umarci a kashe ta lokacin da Bishr bin Al-Bara' ya mutu sakamakon wannan guba. Adadin Musulmi da suka yi shahada ya kasance abin muhawara, amma ya kama daga 16 zuwa 18, yayin da adadin Yahudawan da aka kashe ya kai 93.

After the conquest of Khaibar, a Jewish woman called Zainab bint Al-Harith offered the Prophet (Peace be upon him) a roasted sheep she had poisoned. He took a mouthful, but it was not to his liking so he spat it out. After investigation, the woman confessed that she had stuffed the food with poison alleging that if the eater were a king, she would then rid herself of him, but should he be a Prophet, then he would be bound to learn about it. The Prophet (Peace be upon him), however, connived at her treacherous attempt, but ordered that she be killed when Bishr bin Al-Bara’ died of that poison. The number of Muslims who were martyred was controversial, but it ranged between 16 and 18, while the number of Jews killed came to 93.

Sauran garin Khaibar ma sun faɗa hannun Musulmi. Allah ya jefa tsoro a zukatan mutanen Fadak, wani ƙauye da ke arewacin Khaibar, sai suka gaggauta neman zaman lafiya, da a barsu su bar wurin lafiya, su kuma miƙa dukiyarsu a madadin hakan. Annabi ﷺ ya yi yarjejeniya da su irin ta da ta mutanen Khaibar a baya. Fadak ta zama ta Annabi ﷺ shi kaɗai, domin babu dawakan Musulmi ko raƙuman yaƙi da suka shiga yaƙin a kanta. Da Annabi ﷺ ya kammala al'amarin Khaibar, nan take ya fara wani sabon shiri zuwa Wadi Al-Qura, wani yankin Yahudawa a Larabawa. Ya tara rundunarsa ya raba su zuwa rundunoni uku, tare da tuta huɗu da aka damƙa wa Sa‘d bin ‘Ubada, Al-Hubab bin Mundhir, ‘Abbad bin Bishr da Sahl bin Haneef. Kafin yaƙi, ya gayyaci Yahudawa su karɓi Musulunci, amma dukan maganganunsa da gargaɗinsa sun faɗi a kunnuwan da ba sa ji. Mutum goma sha ɗaya daga cikin Yahudawa aka kashe, ɗaya bayan ɗaya, kuma duk lokacin da aka kashe wani, sai a sake yin kira ga mutanen su karɓi sabon addinin. Yaƙi ya ci gaba babu hutu kusan kwana biyu, kuma ya ƙare da cikakken miƙa wuya na Yahudawa. An ci ƙasarsu, dukiya mai yawa kuma ta faɗa hannun Musulmi.

The rest of Khaibar also fell to the Muslims. Allâh cast fear into the hearts of the people of Fadak, a village standing to the north of Khaibar, and they hastened to ask for peace, and be allowed to leave in safety, and give up their wealth in return for that. The Prophet (Peace be upon him) entered into an agreement with them similar to the previous one with the people of Khaib. Fadak was exclusively the Prophet’s because neither Muslim cavalry nor camelry were involved in fight thereby. No sooner had the Prophet (Peace be upon him) discharged the affair of Khaibar than he started a fresh move towards Wadi Al-Qura, another Jewish colony in Arabia. He mobilized his forces and divided them into three regiments with four banners entrusted to Sa‘d bin ‘Ubada, Al-Hubab bin Mundhir, ‘Abbad bin Bishr and Sahl bin Haneef. Prior to fighting, he invited the Jews to embrace Islam but all his words and exhortations fell on deaf ears. Eleven of the Jews were killed one after another and with each one newly killed, a fresh call was extended inviting those people to profess the new faith. Fighting went on ceaselessly for approximately two days and resulted in full surrender of the Jews. Their land was conquered, and a lot of booty fell in the hands of the Muslims.

Annabi (ﷺ) ya zauna a Wadi Al-Qura na kwana huɗu, ya raba ganima ga mayaƙan Musulmi, kuma ya cimma yarjejeniya da Yahudawa irin ta Khaibar. Yahudawan Taima', da suka ji tun kafin lokaci labarin nasarorin da sojojin Musulmi ke ci gaba da samu da kuma shan kashin da 'yan'uwansu Yahudawa suka sha, ba su nuna wata turjiya ba lokacin da Annabi (ﷺ) ya isa mazauninsu. Akasin haka, su ne suka fara ɗaukar matakin, suka miƙa yin yarjejeniyar sulhu da za ta tabbatar musu da kariya, a madadin su biya haraji. Bayan ya cimma manufarsa kuma ya danne Yahudawa gaba ɗaya, Annabi (ﷺ) ya koma gida, ya isa Madina a ƙarshen watan Safar ko farkon watan Rabi'ul Awwal na shekara ta 7 bayan hijira.

The Prophet (Peace be upon him) stayed in Wadi Al-Qura for four days, distributed the booty among the Muslim fighters and reached an agreement with the Jews similar to that of Khaibar. The Jews of Taima’, hearing beforehand about the successive victories of the Muslim army and the defeats that their brethren, the Jews, had sustained, showed no resistance when the Prophet (Peace be upon him) reached their habitation. On the contrary, they took the initiative and offered to sign a reconciliation treaty to the effect that they receive protection but pay tribute in return. Having achieved his objective and subdued the Jews completely, the Prophet (Peace be upon him) made his way back home and arrived in Madinah in late Safar or early Rabi‘ Al-Awwal 7 A.H.

Abin lura da cewa Annabi (ﷺ), wanda ya fi kowa sanin dabarun yaƙi, ya fahimci cikin sauƙi cewa fita daga Madina bayan wucewar watannin haramun (Muharram, Dhul Qa‘da da Dhul Hijja) ba zai zama hikima ba, musamman da yake akwai Balarabe na jeji suna yawo a kewayenta. Annabi (ﷺ) ya yi imani cewa irin wannan halin sakaci zai jarabci gungun mutane marasa ladabi su koma ga sanannen sana'arsu ta sata, wawure dukiya da duk wani aikin fashi. Da wannan tsoro koyaushe a zuciyarsa, Annabi (ﷺ) ya aika Aban bin Sa‘id da wata runduna domin ya hana waɗannan Balarabe da kuma hana duk wani yunkuri na kai farmaki kan cibiyar sabuwar daular Musulunci a lokacin da Annabi (ﷺ) zai kasance a Khaibar. Aban ya cika aikinsa cikin nasara, kuma ya haɗu da Annabi (ﷺ) a Khaibar bayan an ci ta.

It is noteworthy that the Prophet (Peace be upon him), being the best amongst war experts, realized quite readily that evacuating Madinah after the lapse of the prohibited months (Muharram, Dhul Qa‘da and Dhul Hijja) would not be wise at all with the presence of the desert bedouins roaming in its vicinity. Such a careless attitude, the Prophet (Peace be upon him) believed, would tempt the undisciplined mob to practise their favourite hobby of plundering, looting and all acts of piracy. This premonition always in mind, the Prophet (Peace be upon him) despatched Aban bin Sa‘id at the head of a platoon to deter those bedouins and forestall any attempt at raiding the headquarters of the nascent Islamic state during his absence in Khaibar. Aban achieved his task successfully and joined the Prophet (Peace be upon him), in Khaibar after it had been conquered.