Rundunar Daular Biza'da, wadda a lokacin ake ganin ita ce mafi girman karfin soji a duniya, ta nuna adawa marar hujja ga Musulmi. Kamar yadda muka riga muka ambata, adawarsu ta fara ne da kisan jakadan Manzon Allah ﷺ, Al-Harith bin 'Umair Al-Azdi, wanda Sharhabeel bin 'Amr Al-Ghassani ya kashe. Jakadan yana dauke da wasika daga Annabi ﷺ zuwa ga sarkin Busra. Mun kuma bayyana cewa Annabi ﷺ ya aika da runduna karkashin jagorancin Zaid bin Haritha, wadda ta yi gwabzawa mai tsanani da Turawan Biza a Mu'tah. Duk da cewa dakarun Musulmi ba su iya daukar fansa a kan wadancan azzalumai masu girman kai ba, wannan arangama ta yi babban tasiri ga Larabawa a ko'ina cikin Larabawa. Kaisar, wanda ba zai iya yin watsi da babbar fa'idar da yakin Mu'tah ya kawo wa Musulmi ba, kuma ba zai iya yin banza da burin kabilun Larabawa na samun 'yanci da fatan kubuta daga ikonsa da mulkinsa ba, haka kuma ba zai iya yin banza da kawancensu da Musulmi ba, ya fahimci duk wannan. Kaisar ya san hatsarin da ke karuwa yana barazana ga iyakokinsa, musamman yankunan Ash-Sham da ke makwabtaka da kasashen Larabawa. Don haka ya yanke shawarar cewa murkushe karfin Musulmi ya zama abu mai matukar muhimmanci. A ra'ayinsa, wannan shawara ya kamata a aiwatar da ita kafin Musulmi su yi karfi har ba za a iya cin nasara a kansu ba, kuma su haifar da rikici da tashin hankali a yankunan Larabawa makwabta. Domin biyan wadannan bukatu, Kaisar ya tara babbar runduna ta Turawan Biza da kabilun Ghassanawa masu goyon bayan Roma, domin kaddamar da wani yaki mai tsanani da yanke hukunci a kan Musulmi.
The Byzantine power, which was considered the greatest military force on earth at that time, showed an unjustifiable opposition towards Muslims. As we have already mentioned, their opposition started at killing the ambassador of the Messenger of Allâh (peace be upon him), Al-Harith bin ‘Umair Al-Azdi, by Sharhabeel bin ‘Amr Al-Ghassani. The ambassador was then carrying a message from the Prophet (peace be upon him) to the ruler of Busra. We have also stated that the Prophet consequently dispatched a brigade under the command of Zaid bin Haritha, who had a fierce fight against the Byzantines at Mu’tah. Although Muslim forces could not have revenge on those haughty overproud tyrants, the confrontation itself had a great impression on the Arabs, all over Arabia. Caesar — who could neither ignore the great benefit thMu’tah Battle had brought to Muslims, nor could he disregard the Arab tribes’ expectations of independence, and their hopes of getting free from his influence and reign, nor he could ignore their alliance to the Muslims — realizing all that, Caesar was aware of the progressive danger threatening his borders, especially Ash-Sham-fronts which were neighbouring Arab lands. So he concluded that demolition of the Muslims power had grown an urgent necessity. This decision of his should, in his opinion, be achieved before the Muslims become too powerful to conquer, and raise troubles and unrest in the adjacent Arab territories. To meet these exigencies, Caesar mustered a huge army of the Byzantines and pro-Roman Ghassanide tribes to launch a decisive bloody battle against the Muslims.
Labarai Gabaɗaya game da Byzantine da Shirye-shiryen Yaƙin Ghassaniyawa.
General News about the Byzantines and Ghassanide Preparations for War.
Da zarar labarin shirye-shiryen Byzantine na kai hari mai tsanani kan Musulmi ya isa Madina, sai tsoro ya bazu a tsakaninsu. Suka fara hasashen mamayar Byzantine ko a cikin mafi ƙarancin sauti da suke ji. Wannan ya bayyana sosai daga abin da ya faru da ‘Umar bin Al-Khattab wata rana.
No sooner news about the Byzantine’s preparations for a decisive invasion against Muslims reached Madinah than fear spread among them. They started to envisage the Byzantine invasion in the least sound they could hear. This could be clearly worked out of what had happened to ‘Umar bin Al-Khattab one day.
Manzon Allah ﷺ ya rantse cewa zai nisanci matansa na tsawon wata guda a shekara ta tara ta Hijira. Saboda haka, ya bar su ya zauna a wani wuri na kebe. Da farko, sahabban Manzon Allah ﷺ sun shiga rudani, ba su iya gano dalilin irin wannan hali ba. Sun zaci Manzon Allah ﷺ ya sake su, shi ya sa ya yi bakin ciki, ya damu, kuma ya yi zafi a zuciya. A cikin labarin da Umar ya bayar da kansa, ya ce: "Ina da wani aboki daga Ansarawa wanda yakan sanar da ni abin da ya faru idan ban halarta ba, ni kuma ina sanar da shi abin da ya faru yayin rashinsa. Dukkanmu muna zaune a yankin sama na Madina. Dukkanmu muna zuwa wajen Manzon Allah ﷺ a jere a lokacin nan na shakku. Sai wata rana na ji abokina yana kwankwasa kofa yana cewa: 'Bude! Bude!' Na tambaya cikin mamaki: 'Me ya faru? Shin Ghassaniyawa sun zo?' Ya ce: 'A'a, abin ya fi haka muni. Manzon Allah ﷺ ya bar matansa.'"
The Prophet (peace be upon him) had taken an oath to stay off his wives for a month in the ninth year of Al-Hijra. Therefore, he deserted them and kept off in a private place. At the beginning, the Companions of the Messenger of Allâh were puzzled and could not work out the reason for such behaviour. They thought the Prophet (peace be upon him) had divorced them and that was why he was grieved, disturbed and upset. In ‘Umar’s version of the very story he says: “I used to have a Helper friend who often informed me about what happened if I weren’t present, and in return I always informed him of what had taken place during his absence. They both lived in the high part of Madinah. Both of them used to call at the Prophet alternatively during that time of suspense. Then one day I heard my friend, knock at the door saying: “Open up! Open up!” I asked wondering, “What’s the matter? Has the Ghassanide come?” “No it is more serious than that. The Messenger of Allâh (peace be upon him) has deserted his wives.”.
A cikin wani sigar hadisin, ‘Umar ya ce, “Mun yi magana game da shirye-shiryen Ghassanawa na kai mana hari. Lokacin da ya zama zamaninsa ya kawo mini labari, sai ya sauka ya dawo da yamma. Ya buga kofa da karfi ya ce, ‘Shin yana barci?’ Na firgita, amma na fita don in tarye shi. ‘Wani abu mai tsanani ya faru.’ Ya ce. ‘Shin Ghassanawa sun iso?’ Na ce. ‘A’a,’ ya ce, ‘ya fi girma kuma ya fi tsanani. Manzon Allah ﷺ ya sallami matayensa.’”
In another version, ‘Umar said, “We talked about Ghassanide preparations to invade us. When it was his turn to convey the news to me, he went down and returned in the evening. He knocked at the door violently and said ‘Is he sleeping?’ I was terrified but I went out to meet him. ‘Something serious had taken place.’ He said. ‘Has the Ghassaindes arrived?’ Said I. ‘No,’ he said, ‘it is greater and more serious. The Messenger of Allâh (peace be upon him) has divorced his wives.’”.
Wannan yanayi na tsananin shirin tsaro yana nuna a fili girman halin da Musulmi suka fara fuskanta. Girman lamarin ya tabbata sosai ta halayen munafukai, lokacin da labarin shirye-shiryen Rumawa ya isa Madina. Gaskiyar cewa Manzon Allah ﷺ ya ci dukkan yaƙe-yaƙen da ya yi, cewa babu wani iko a duniya da zai iya sa shi tsoro, kuma cewa koyaushe yana tabbatar da cewa zai iya shawo kan dukkan cikas da ke gabansa - bai hana munafukai, waɗanda suke ɓoye mugunta a zukatansu ba, daga fatan cewa wata masifa za ta same Musulmi da Musulunci.
This state of too much alertness manifests clearly the seriousness of the situation that Muslims began to experience. The seriousness of the situation was confirmed to a large degree by the hypocrites behaviour, when news about the Byzantines’ preparations reached Madinah. The fact that the Messenger of Allâh (peace be upon him) won all the battles he fought, and that no power on earth could make him terrified, and that he had always proved to be able to overcome all the obstacles that stood in his way - did not prevent the hypocrites, who concealed evil in their hearts, from expecting an affliction to fall upon the Muslims and Islam.
Sun kasance suna ɗauke da mugunta da mummunan nufi game da dukan tsarin Musulunci da Musulmi. Saboda bege na ƙarya na rushe wannan babban ginin addini, sun kafa wata cibiyar makirci da ɗabi'a mara kyau a cikin sigar masallaci — Masjid-e-Darar (masallacin cutarwa). Sun je wurin Annabi ﷺ suna roƙonsa ya zo ya tsarkake wurin ta hanyar yin salla a cikinsa da kansa. Yana cikin shirin tafiya Tabuk a lokacin, sai ya jinkirta amsa buƙatarsu har zuwa dawowarsa. A halin nan kuma ya sani ta hanyar Wahayin Allah cewa ba masallaci ne don ibada da salla ba, illa wurin taron masu adawa da Musulunci. Saboda haka, a lokacin dawowarsa, Annabi ﷺ ya aika da wata ƙungiya don rushe sabon ginin.
They used to harbour evil and ill-intentions against the whole process of Islam and the Muslims. On grounds of illusory hopes of destroying this great religious edifice, they erected a hotbed of conspiracy and intrigue in the form of a mosque — Masjid-e-Darar (the mosque of harm). They approached the Prophet (peace be upon him) with the request that he should come and consecrate the place by praying in it himself. As he was at the moment about to start for Tabuk, he deferred compliance with their request till his return. Meanwhile he came to know through Divine Revelation that it was not a Mosque for devotion and prayer but a meeting place for the anti-Islamic elements. On his return, therefore, the Prophet (peace be upon him) sent a party to demolish the new structure.
Labarai na Musamman game da Shirye-shiryen Yaƙin Byzantine da na Ghassaniyawa:
Particular News about the Byzantine and Ghassanide Preparations for War:
Wani babban hatsari da ya fi barazana ga rayuwar Musulmi ya kai musu labari ta hannun Nabatawa, waɗanda suka kawo mai daga Ash-Sham zuwa Madinah. Suka kawo labarin shirye-shiryen Heraclius da kayan yaƙi na babbar runduna da yawan mayaƙanta ya haura dubu arba'in,ban da Lukham, Judham da sauran kabilun da suka haɗa kai da Byzantines. Sun ce gaba-gaban rundunar ta riga ta kai Al-Balqâ'. Ta haka ne mawuyacin halin ya tsaya yana jiran Musulmi a kwanto. Yanayin gaba ɗaya kuma ya ƙara tsanani saboda wasu abubuwa marasa kyau, ciki har da zafi mai yawa, fari, da tsawon hanya mai duwatsu da wahala da za su bi idan suka yanke shawarar fuskantar wannan hatsari mai zuwa. Tunani da kimantawar Manzon Allah ﷺ game da halin da ci gabansa sun fi daidai da gaskiya fiye da na kowa. Ya yi tunanin cewa idan ya yi jinkiri ko ya yi halin ko-in-kula da lamarin ta hanyar da za ta bai wa Byzantines damar shiga yankunan da Musulunci ke iko da su ko su kai har Madinah, wannan zai bar mummunan tasiri a kan Musulunci da kuma amincin sojojin Musulmi, musamman a cikin waɗannan yanayi.
A magnified image of the prominent danger threatening the Muslims life was carried to them by the Nabateans who brought oil from Ash-Sham to Madinah. They carried news about Heraclius’ preparations and equipment of an enormous army counting over forty thousand fighters besides Lukham, Judham and other tribes allied to the Byzantines. They said that its vanguard had already reached Al-Balqâ’. Thus was the grave situation standing in ambush for the Muslims. The general situation was aggravated seriously by other adverse factors of too much hot weather, drought and the rough and rugged distance they had to cover in case they decided to encounter the imminent danger. The Messenger of Allâh’s (peace be upon him) concept and estimation of the situation and its development was more precise and accurate than all others. He thought that if he tarried or dealt passively with the situation in such a way that might enable the Byzantines to paddle through the Islamic controlled provinces or to go as far as Madinah, this would — amid these circumstances — leave the most awful impression on Islam as well as on the Muslims’ military credibility.
Al-Jahiliyah, wato akidu da al'adun zamanin kafin Musulunci, waɗanda a lokacin suna mutuwa saboda babbar bugun da suka riga suka sha a Hunain, na iya samun hanyar dawowa su rayu a sake cikin irin wannan yanayi. Munafukai da ke ƙulla wa Musulmai makirci don su soke su a baya, yayin da Romawa Byzantine za su kai musu hari daga gaba. Idan irin wannan abu ya bayyana, kuma suka yi nasara a munanan shirinsu, to ƙoƙarin Annabi ﷺ da sahabbansa na yada Musulunci zai rushe, kuma ribar da suka samu sakamakon yaƙe-yaƙe da mamayar da suka jere ba tare da katsewa ba za ta zama banza. Manzon Allah ﷺ ya fahimci duk wannan sosai. Saboda haka, duk da wahalhalu da fari da Musulmai ke fama da shi, Annabi ﷺ ya ƙudurta cewa Musulmai su kai wa Byzantine hari, su yi babban yaƙi a iyakokinsu. Ya ƙudurta kada ya yi jinkiri ko kaɗan, don ya hana duk wani yunƙurin Romawa na kusantar ƙasar Musulunci.
The pre-Islamic beliefs and traditions (Al-Jahiliyah) which were at that time dying because of the strong decisive blow that they had already had at Hunain, could have had a way to come back to life once again in such an environment. The hypocrites who were conspiring against the Muslims so that they might stab them in the back whereas Byzantines would attack them from the front. If such a thing came to light and they succeeded in their evil attempts, the Prophet and his Companions’ efforts to spread Islam would collapse and their profits which were the consequences of successive and constant fights and invasions would be invalidated. The Messenger of Allâh (peace be upon him) realised all that very well. So — in spite of the hardships and drought that Muslims were suffering from — the Prophet (peace be upon him) was determined that the Muslims should invade the Byzantines and fight a decisive battle at their own borders. He was determined not to tarry at all in order to thwart any Roman attempt to approach the land of Islam.
Lokacin da Manzon Allah ﷺ ya yanke shawara kuma ya ɗauki matakin ƙarshe, ya umarci Sahabbansa su shirya don yaƙi, ya kuma aika neman taimako ga mutanen Makka da sauran kabilun Larabawa.
When the Messenger of Allâh (peace be upon him) had made up his mind and took his final decision, he ordered his Companions to get ready for war and sent for the Makkans and the other Arab tribes asking for their assistance.
Sabanin al'adarsa ta boye ainihin manufar yaƙi ta hanyar bayyana wata ƙarya, sai ya bayyana a fili niyyarsa ta haɗuwa da Ruman (Byzantines) da yaƙar su. Ya bayyana wa mutanensa lamarin domin su shirya, kuma ya yi musu kira su yi yaƙi a hanyar Allah. A wannan lokaci Allah ya saukar da wani ɓangare na Suratu Bara'a (Surar Tuba, babi na 9), yana kwadaitar da su ga jajircewa da juriya.
Contrary to his habit of concealing his real intention of the invasion by means of declaring a false one, he announced openly his intention of meeting the Byzantines and fighting them. He cleared the situation to his people so that they would get ready, and urged them to fight in the way of Allâh. On this occasion a part of Surat Bara’a (Chapter 9 — The Repentance) was sent down by Allâh, urging them to steadfastness and stamina.
A gefe guda kuma, Manzon Allah ﷺ ya kasance yana ƙarfafa su su biya sadaka tare da ciyar da mafi kyawun dukiyoyinsu a hanyar Allah.
On the other hand, the Messenger of Allâh (peace be upon him) cherished them to pay charities and to spend the best of their fortunes in the way of Allâh.
Nan da nan da Musulmi suka ji muryar Manzon Allah ﷺ yana kiran su yaƙi da Romawa, sai suka yi gaggawar amsa umarninsa. Cikin sauri mai girma suka fara shirin yaƙi. Kabilu da gungun mutane daga wurare daban-daban suka fara zuwa Madina. Kusan dukan Musulmi sun amsa kira da kyakkyawan niyya. Waɗanda ke da rauni a zukatansu ne kawai suka fi son zama a baya. Su mutum uku ne kawai. Har ma mabukata da matalauta waɗanda ba su iya samun abin hawa sun zo wurin Manzon Allah ﷺ suna roƙon abin hawa domin su samu rabo a yaƙi da Romawa. Amma sa'ad da ya ce musu:
No sooner had the Muslims heard the voice of the Messenger of Allâh (peace be upon him) calling them to fight the Byzantines than they rushed to comply with his orders. With great speed they started getting ready for war. Tribes and phratries from here and there began pouring in Madinah. Almost all the Muslims responded positively. Only those who had weakness at their hearts favoured to stay behind. They were only three people. Even the needy and the poor who could not afford a ride came to the Messenger of Allâh (peace be upon him) asking for one so that they would be able to share in the fight against the Byzantines. But when he said:
• "...'Ba zan iya samun dabbobin hawa a gare ku ba,' sai suka juya suna idanunsu na zubar da hawaye saboda baƙin ciki da ba su samu abin da za su bayar ba (don jihadi)." [9:92].
• “...‘I can find no mounts for you’ they turned back while their eyes overflowing with tears of grief that they could not find anything to spend (for Jihad).” [9:92].
Musulmi sun yi gaggawar bayar da kuɗaɗensu da yin sadaka don samar da wannan yaƙi. Misali, ‘Uthman, wanda ya riga ya shirya dawakai ɗari biyu, ya ɗora sirdi a raƙuma don tafiya zuwa Ash-Sham, ya ba da su duka sadaka tare da dinari ɗari biyu na zinariya. Haka kuma ya kawo dinari dubu ɗaya ya jefa su duka a cikin cinyar Manzon Allah ﷺ, wanda ya juya su ya ce: “Daga yau babu abin da zai cutar da ‘Uthman komai abin da ya aikata.” ‘Uthman ya ci gaba da bayarwa sau da sau har sadakarsa ta kai raƙuma ɗari tara da dawakai ɗari,ban da kuɗin da ya biya.
The Muslims raced to spend out money and to pay charities to provide this invasion. ‘Uthman, for instance, who had already rigged two hundred, saddled camels to travel to Ash-Sham, presented them all with two hundred o(of gold) as charity. He also fetched a thousand dinars and cast them all into the lap of the Messenger of Allâh (peace be upon him), who turned them over and said: “From this day on nothing will harm ‘Uthman regardless of what he does.” Again and again ‘Uthman gave till his charity toped to nine hundred camels and a hundred horses, besides the money he paid.
Abdur Rahman bin ‘Awf, a sa nasa ɓangaren sa, ya biya azurfa nauyin auns ɗari biyu, yayin da Abu Bakr kuwa ya biya duk kuɗin da yake da shi, bai bar komai ba sai Allah da Manzonsa a matsayin dukiya ga iyalansa. ‘Umar ya biya rabin dukiyarsa. Al-‘Abbas ya bayar da kyauta mai yawan kuɗi. Talhah, Sa‘d bin ‘Ubadah da Muhammad bin Maslamah sun bayar da kuɗi domin walwalar yaƙin. ‘Asim bin ‘Adi kuwa ya bayar da buhunan dabino guda casa'in na raƙumi. Mutane sun yi gasa wajen biyan sadaka ƙanana da manya. Wani ya bayar da rabin mudu kawai (ko mudu ɗaya kawai) da yake da shi. Mata sun shiga wannan gasa ta hanyar bayar da abubuwan da suke da su, kamar turare, da ‘yan kunne na hannu, da ‘yan kunne na ƙafa, da kunne da zobba. Babu wanda ya ƙi kashe kuɗinsa, ko ya yi rowa wajen bayar da kuɗi ko wani abu, sai munafukai kawai:
Abdur Rahman bin ‘Awf, on his side, paid two hundred silver ounces, whereas Abu Bakr paid the whole money he had and left nothing but Allâh and His Messenger as a fortune for his family. ‘Umar paid half his fortune. Al-‘Abbas gifted a lot of money. Talhah, Sa‘d bin ‘Ubadah and Muhammad bin Maslamah, gave money for the welfare of the invasion. ‘Asim bin ‘Adi, on his turn, offered ninety camel-burdens of dates. People raced to pay little and much charities alike. One of them gave the only half bushel (or the only bushel) he owned. Women shared in this competition by giving the things they owned; such as musk, armlets, anklets, ear-rings and rings. No one abstained from spending out money, or was too mean to grant money or anything except the hypocrites:
"Waɗanda suke zargin waɗanda suke ba da sadaka daga cikin muminai da yardar ransu, da waɗanda ba su sami komai ba face abin da suke da shi, sai su yi musu izgili." [9:79].
• “Those who defame such of the believers who give charity (in Allâh’s cause) voluntarily, and those who could not find to give charity (in Allâh’s cause) except what is available to them, so they mock at them (believers).” [9:79].
Rundunar Musulmai na barin birnin Madina zuwa Tabuk:
The Muslim Army is leaving for Tabuk:
Bayan an kammala shirya rundunar yaki, Manzon Allah (tsira da aminci su tabbata a gare shi) ya umarta cewa a nada Muhammad bin Maslama Al-Ansari a matsayin wanda zai jagoranci Madina, a wata riwaya kuma Siba' bin 'Arfatah. Ga 'Ali bin Abi Talib ya damƙa kula da lafiyar iyalinsa da al'amuransu, ya kuma umarce shi ya zauna tare da su. Wannan mataki ya sa munafukai suka raina 'Ali, sai ya bi Manzon Allah ﷺ ya riske shi. Amma Annabi ya sa 'Ali ya koma Madina bayan ya ce: "Ba zai isheka ka zama wanda zai gaje ni ba kamar yadda Haruna ya kasance ga Musa ba?" Sannan ya ci gaba da cewa: "Amma babu wani Annabi da zai gaje ni."
Upon accomplishing the equipment of the army, the Messenger of Allâh (peace be upon him) ordained that Muhammad bin Maslamah Al-Ansari should be appointed over Madinah — in another version Siba‘ bin ‘Arftah. To ‘Ali bin Abu Talib he entrusted his family’s safety and affairs and ordered him to stay with them. This move made the hypocrites undervalue ‘Ali, so he followed the Messenger of Allâh (peace be upon him) and caught up with him. But the Prophet made ‘Ali turn back to Madinah after saying: “Would it not suffice you to be my successor in the way that Aaron (Harun) was to Moses’?” Then he proceeded saying: “But no Prophet succeeds me.”.
A ranar Alhamis, Manzon Allah ﷺ ya yi tafiya zuwa arewa zuwa Tabuk. Rundunar da ta kai dubu talatin na mayaka babba ce, idan aka kwatanta ta da rundunonin Musulunci da suka gabata. Musulmi ba su taba yin tafiya da irin wannan adadi mai yawa ba.
On Thursday, the Messenger of Allâh (peace be upon him) marched northwards to Tabuk. The army that numbered thirty thousand fighters was a great one, when compared with the previous armies of Islam. Muslims had never marched with such a great number before.
Duk da duk kyaututtukan dukiya da dabbobin hawa da aka bayar, rundunar ba ta samu cikakken kayan aiki ba. Karancin abinci da dabbobin hawa ya yi tsanani har ta kai mutum goma sha takwas na hawa rakumi guda a jere-jere. Game da abinci kuwa, mambobin rundunar a wasu lokuta sai sun ci ganyen itatuwa har lebbansu ya kumbura. Wasu kuma sai sun yanka rakuma — duk da cewa suna da daraja sosai — don su sha ruwan da ke cikin cikinsu; shi ya sa aka kira wannan rundunar "Rundunar wahala".
Despite all the gifts of wealth and mounts the army was not perfectly equipped. The shortage of provisions and mounts was so serious that eighteen men mounted one camel alternatively. As for provisions, members of the army at times had to eat the leaves of trees till their lips got swollen. Some others had to slaughter camels — though they were so dear — so that they could drink the water of their stomach; that is why that army was called “The army of distress”.
A yayin tafiyarsu zuwa Tabuk, rundunar Musulunci ta wuce ta Al-Hijr — wanda shi ne ƙasar asalin Thamud, waɗanda suka sassaƙa manyan duwatsu a cikin kwari; wato "Kwarin Al-Qura" na yau. Sun sha ruwa daga rijiyarsa, amma daga baya Manzon Allah ﷺ ya umarce su kada su sha daga wannan ruwa, kuma kada su yi alwala da shi. Kullun da suka yi, ya umarce su su ciyar da raƙumansu da shi. Ya hana su cin komai daga cikinsa. A madadin haka, ya umarce su su sha daga wannan rijiya da raƙumar Annabi Salih take shan ruwa daga gare ta.
On their way to Tabuk, the army of Islam passed by Al-Hijr — which was the native land of Thamud who cut out (huge) rocks in the valley; that is “Al-Qura Valley” of today. They watered from its well but later the Messenger of Allâh (peace be upon him) told them not to drink of that water, nor perform the ablution with it. The dough they made, he asked them to feed their camels with. He forbade them to eat anything whatsoever of it. As an alternative he told them to water from that well which Prophet Salih’s she-camel used to water from.
Daga Ibn ‘Umar, ya ce: "Lokacin da Annabi ﷺ ya wuce ta Al-Hijr, ya ce:
On the authority of Ibn ‘Umar: “Upon passing by Al-Hijr the Prophet (peace be upon him) said:
"Kada ku shiga gidajen waɗanda suka yi zunubi a kan kansu, don kada abin da ya samu su ya same ku, amma idan dole ne ku yi irin wannan, to ya zama tare da kuka."
• “Do not enter the houses of those who erred themselves lest what had happened to them would afflict you, but if you had to do such a thing let it be associated with weeping.”.
Sannan ya ɗaga kansa sama ya ƙara saurin tafiyarsa har ya ƙetare kwarin.”
Then he raised his head up and accelerated his strides till he passed the valley out.”.
Ƙarancin ruwa da buƙatar rundunar soji gare shi ya sa suka koka wa Manzon Allah ﷺ game da hakan. Sai ya roƙi Allah, wanda ya aiko da wani girgije mai ruwan sama. Ruwa ya sauka, saboda haka dukan mutane suka sha ruwa, suka kuma biya buƙatarsu ta ruwa.
Shortage of water and the army’s need to it made them complain to the Messenger of Allâh (peace be upon him) about that. So he supplicated Allâh, who sent a rainful cloud. It rained and so all people drank and supplied themselves with their need of water.
Lokacin da suka kusanci Tabuk, Annabi ﷺ ya ce: "In Allah ya so, gobe za ku isa maɓuɓɓugar Tabuk. Ba za ku kai ta ba sai bayan rana ta yi tsayi. Saboda haka, duk wanda ya isa gare ta kada ya taɓa ruwanta; ku jira har sai na zo."
Mu'azu ya ce: "Sa'ad da muka isa maɓuɓɓugar, sai ga ruwa na zuba kaɗan daga cikinta. Mun tarar da maza biyu sun riga mu zuwa gare ta. Manzon Allah ﷺ ya tambaye su: 'Shin kun taɓa ruwanta?' Suka amsa: 'Eh.' Sai ya faɗi abin da Allah ya yi masa wahayi ya faɗa, sannan ya ɗebi ɗan ruwa kaɗan daga wannan maɓuɓɓugar, wani ƙaramin rafi wanda ya taru waje ɗaya. Ya wanke fuskarsa da hannunsa da shi, ya zuba shi a cikinta. Sakamakon haka, ruwa mai yawa ya fito daga cikinta, mutane kuma suka sha suka shayar da dabbobinsu. Sai Manzon Allah ﷺ ya ce: 'Mu'azu, idan an ƙaddara maka ka daɗe da rai, za ka ga a nan gonaki cike da ciyayi.'"
When they drew near Tabuk, the Prophet said: “If Allâh will, tomorrow you will arrive at Tabuk spring. You will not get there before daytime. So whoever reaches it should not touch its water; but wait till I come.” Mu‘adh said: “When we reached the spring it used to gush forth some water. We found that two men had already preceded us to it. The Messenger of Allâh (peace be upon him) asked them: ‘Have you touched its water?’ They replied: ‘Yes’. He said what Allâh inspired him to say, then he scooped up little water of that spring, thin stream which gathered together, he washed his face and hand with it and poured it back into it; consequently plenty of water spouted out of it so people watered. ‘Mu‘adh’, said the Messenger of Allâh, ‘if you were doomed to live long life you will see in here fields full of vegetation.’.
A kan hanyar zuwa Tabuk, ko kuwa da zarar sun isa Tabuk, Manzon Allah ﷺ ya ce: "Za a yi iska mai karfi a daren yau, don haka kada wani daga cikinku ya tashi tsaye. Duk wanda yake da rakumi, ya daure shi." Daga baya, a lokacin da iska mai karfi ta busa, sai wani daga cikin mutanen ya tashi tsaye, sai iskar ta kwashe shi ta kai shi Dutsen Tai'.
On the way to Tabuk, or as soon as they reached Tabuk, the Messenger of Allâh (peace be upon him) said: ‘Severe wind will blow tonight, so none of you should stand up. Whoever has a camel should tie it up.’ Later on when the strong wind blew, one of the men stood up and the wind carried him away to Tai’ Mountain.
Duk tsawon lokaci Manzon Allah ﷺ yana da niyyar yin sallar la'asar tare da sallar azahar a haɗe; haka kuma ya yi da sallar magariba da sallar isha. Sallolin nasa guda biyu ko dai a lokacin farko ne ko kuma a lokacin ƙarshe.
All the way long the Messenger of Allâh (peace be upon him) was intent on the performance of the combined prayer of noon and the afternoon; and so did he with sunset and evening prayers. His prayers for both were either pre-time or post-time prayers.
Rundunar Musulunci a Tabuk:
The Army of Islam at Tabuk:
Sa'ad da suka isa Tabuk suka yi zango a can, sojojin Musulmi suna shirye su fuskanci abokan gaba. A nan ne Manzon Allah ﷺ ya gabatar da wani jawabi mai ban sha'awa wanda ya ƙunshi kalmomi mafi haɗe-haɗe. A cikin wannan jawabi ya yi kira ga Musulmi su nemi alheri na duniyar nan da na lahira. Ya yi musu gargaɗi, ya ba su ƙarfin zuciya, kuma ya ba su labari mai daɗi. Ta haka ya ƙarfafi waɗanda ƙarfin zuciyarsu ya raunana, kuma ya cike gibin ƙarancin da rikicin da suke fama da shi saboda rashin kayan abinci, abinci da sauran abubuwa.
Arriving at Tabuk and camping there, the Muslim army was ready to face the enemy. There, the Messenger of Allâh (peace be upon him) delivered an eloquent speech that included the most inclusive words. In that speech he urged the Muslims to seek the welfare of this world and the world to come. He warned and cherished them and gave them good tidings. By doing that he cherished those who were broken in spirits, and blocked up the gap of shortage and mess they were suffering from due to lack of supplies, food and other substances.
Lokacin da Musulmi suka ji labarin tafiyar sojojin Musulunci, Bayzantiyawa da abokan kawancensu sun firgita har babu wanda ya kuskura ya fito domin yaki. Akasin haka, sun warwatse a cikin yankunansu. Wannan kadai ya kawo wa sojojin Musulunci babban suna. Suna nan sun samu suna na soja a tsakiyar Larabawa da kuma nesantattun yankunan Tsibirin Larabawa. Ribar siyasa mai girma da tsanani da sojojin Musulunci suka samu ta fi wadda da za su samu idan sojojin biyu sun yi yaki da juna. Shugaban Ailah, Yahna bn Rawbah, ya zo wurin Manzon Allah ﷺ, ya yi sulhu da shi, ya kuma biya shi jizya (Al-Jizya). Haka ma mutanen Jarba’ da Adhruh sun biya shi jizya. Saboda haka Manzon Allah ﷺ ya ba kowannensu wasikar tabbaci irin ta Yahna, inda ya ce:
Upon learning of the Muslims’ march, the Byzantines and their allies were so terrified that none of them dared set out to fight. On the contrary they scattered inside their territory. It brought, in itself, a good credit to the Muslim forces. That had gained military reputation in the mid and remote lands of Arabian Peninsula. The great and serious political profits that the Muslim forces had obtained, were far better than the ones they could have acquired if the two armies had been engaged in military confrontation. The Head of Ailah, Yahna bin Rawbah came to the Messenger of Allâh (peace be upon him), made peace with him and paid him the tribute (Al-Jizya). Both of Jarba’ and Adhruh peoples paid him tribute, as well. So the Messenger of Allâh (peace be upon him) gave each a guarantee letter, similar to Yahna’s, in which he says:
"Da sunan Allah, Mai rahama, Mai jin kai. Wannan yarjejeniya ce ta kariya daga Allah da Muhammadu ﷺ Manzon Allah, zuwa ga Yahna bin Rawbah da mutanen Ailah; jiragen ruwansu, da kafilolinsu a kasa da teku, za su kasance a karkashin kariyar Allah da ta Annabi Muhammadu ﷺ, shi da duk wanda ke tare da shi daga mutanen Ash-Sham da mutanen teku. Duk wanda ya karya wannan yarjejeniya, dukiyarsa ba za ta cece shi ba; za ta zama ganima ta gaskiya ga wanda ya kwace ta. Haka kuma, bai halatta a hana mutane zuwa duk wata maɓuɓɓuga da suka saba zuwa ba, ko duk wata tafiya da suke son yi, ko ta teku ko ta kasa ba."
• “In the Name of Allâh, the Most Beneficent, the Most Merciful. This is a guarantee of protection from Allâh and Muhammad the Prophet, the Messenger of Allâh, to Yahna bin Rawbah and the people of Ailah; their ships, their caravans on land and sea shall have the custody of Allâh and the Prophet Muhammad, he and whosoever are with him of Ash-Sham people and those of the sea. Whosoever contravenes this treaty, his wealth shall not save him; it shall be the fair prize of him that takes it. Now it should not be lawful to hinder the men from any springs which they have been in the habit of frequenting, nor from any journeys they desire to make, whether by sea or by land.”.
Manzon Allah ﷺ ya aika Khalid bin Al-Waleed a jagorancin mahayta ɗari huɗu da hamsin zuwa ‘Ukaidir Dumat Al-Jandal, ya kuma ce masa: “Za ka same shi yana farautar barewa (oryx).” Sa’ad da Khalid ya matso kusa da katangarsa, har ya kai ga iyakar gani, sai ya ga barewar suna fitowa suna shafa ƙahonansu a jikin ƙofar katangar. Tun da dare ne mai haske a wata, Khalid ya ga Ukaidir yana fitowa don ya farautar su, sai ya kama shi — duk da cewa mutanensa sun kewaye shi — ya kawo shi wurin Manzon Allah ﷺ. Sai Manzon Allah ﷺ ya bar shi da ransa, ya kuma yi sulhu da shi a kan biyan raƙuma dubu biyu, shanu ɗari takwas, sulke ɗari huɗu da māsu ɗari huɗu. Ya kuma tilasta masa ya amince da wajibcin biyan haraji, ya kuma ɗora masa alhakin karɓar haraji daga Dumat, Tabuk, Ailah da Taima’.
The Messenger of Allâh (peace be upon him) dispatched Khalid bin Al-Waleed at the head of four hundred and fifty horsemen to ‘Ukaidir Dumat Al-Jandal and said to him: “You will see him hunting oryxes.” So when Khalid drew near his castle and was as far as an eye-sight range, he saw the oryxes coming out rubbing their horns against the castle gate. As it was a moony night Khalid could see Ukaidir come out to hunt them, so he captured him — though he was surrounded by his men — and brought him back to the Messenger of Allâh (peace be upon him), who spared his life and made peace with him for the payment of two thousand camels, eight hundred heads of cattle, four hundred armours and four hundred lances. He obliged him to recognize the duty of paying tribute and charged him with cit from Dumat, Tabuk, Ailah and Taima’.
Kabilun da suka kasance suna goyon bayan Romawa (Byzantine), sun tabbata sarai cewa dogaro da suke yi ga tsoffin ubangidansu ya zo ƙarshe. Saboda haka sai suka juya zama masu goyon bayan Musulmi. Daular Musulunci ta faɗaɗa iyakokinta har ya kai ga taɓa iyakokin Romawa da na wakilansu. Don haka muka ga cewa rawar da wakilan Romawa suke takawa ta ƙare.
The tribes, who used to ally the Byzantines, became quite certain that their dependence oinn their former masters came to an end. Therefore they turned into being pro-Muslims. The Islamic state had therefore enlarged its borders to an extent that it, touched the Byzantines’ and their agents’ borders. So we see that the Byzantine agents role was over.
Komawa Madina:
Returning to Madinah:
Rundunar Musulmi ta dawo daga Tabuk cikin nasara, ba tare da an ruɗe ta ko an zalunce ta ba. Hakan ya kasance ne saboda Allah ya wadatar musu da sharrin yaƙi.
The Muslim army returned from Tabuk victoriously, undeceived or wronged. That was because Allâh had sufficed them the evils of fight.
A hanyar dawowa, a wata hanyar dutse, mutane goma sha biyu daga cikin munafukai sun nemi kashe Manzon Allah ﷺ, kuma hakan ya faru ne yayin da yake wucewa ta wannan hanyar dutse tare da Ammar kawai yana rike da linzamin rakumarsa, Hudhaifa bin Al-Yaman kuma yana tuka ta, a lokacin da mutane suka riga suka sauka zuwa kasan kwari.
On the way back and at a mountain road, twelve hypocrites sought the Prophet’s life and that was while he was passing along that mountain road with only Ammar holding the rein of his she-camel and Hudhaifa bin Al-Yaman driving it, at the time that people had already gone down into the bottom of the valley.
Munafukai sun yi amfani da wannan dama don neman kashe Manzon Allah. Yayin da Manzon Allah ﷺ da abokan tafiyarsa biyu suna tafiya, sai suka ji hayaniyar mutane suna zuwa wajensa daga baya, fuskokinsu a rufe. Hudhaifa, wanda Annabi ﷺ ya aika don ya ga abin da ke faruwa, ya gan su, sai ya buga fuskokin dabbobinsu da sandar da yake riƙe da ita, Allah kuma ya jefa tsoro a zukatansu. Sai suka gudu suka cim wa mutanensu.
The hypocrites seized that opportunity to seek the Prophet’s life. As the Messenger of Allâh (peace be upon him) and his two companions were moving along, they heard thrusts of people coming towards him from behind with their faces veiled. Hudhaifa, who was sent by the Prophet to see what was going on, saw them and stroke their mounts’ faces with a crook in his hand and Allâh cast fear into their hearts. They fled away and overtook their people.
Amma, Huzaifa ya ambaci sunayensu ga Manzon Allah ﷺ, ya kuma sanar da shi manufarsu. Saboda haka ne aka kira Huzaifa "amintaccen sirri" na Manzon Allah ﷺ. Game da wannan lamari, Allah Maɗaukakin Sarki ya ce:
However, Hudhaifa named them to the Messenger of Allâh (peace be upon him) and informed him of their intentions. So that was why Hudhaifa was called the “confidant” of the Messenger of Allâh (peace be upon him). About this event Allâh, the Exalted says:
• "Suka yi niyyar yin wani shiri wanda ba su samu damar aiwatar da shi ba." [9:74].
Note: the Qur'an verse is given in the translation's own words within the bullet; the original's parenthetical honorific "(peace be upon him)" is rendered as ﷺ after the Prophet's name, and the verse reference stays as written.
Corrected version, following the rules strictly:
• "Suka yi niyyar yin wani shiri wanda ba su samu damar aiwatar da shi ba." [9:74].
• “And they resolved that [plot to murder Prophet Muhammad (peace be upon him)] which they were unable to carry out.” [9:74].
Lokacin da Madina, cibiyarsa, ta fara bayyana a sararin sama, Annabi ﷺ ya ce: "Wannan abin farin ciki ne. Wannan Uhudu ne, dutse ne; mu muna son shi, shi kuma yana son mu." Da mutanen Madina suka ji labarin isowarsu, sai suka fito don su tarbi sojojin. Mata, matasa, yara masu girma da ƙananan yara suka fita daga gari don murnar dawowarsu gida da zuciya ɗaya, suna rera waka cikin farin ciki:
When his headquarters, Madinah, began to loom at the horizon, the Prophet (peace be upon him) said: “This is a cheerful sight. This is Uhud, which is a mountain, we like it and it likes us.” When the Madinese learnt of their arrival they set out to meet the army. Women, youths, youngsters and small children went out of town to celebrate their home-return wholeheartedly singing:
Cikakken wata ya haskaka a kanmu, ta cikin tudun Al-Wada‘. Godiya ta wajaba a kanmu, muddin mai roƙo yana kira ga Allah..
•“The full moon shone down upon us, through the traits of Al-Wada‘ Mountain. Thanks is due to us, as long as a supplicator invokes to Allâh..”.
Tafiyar Manzon Allah ﷺ zuwa Tabuk ta kasance a watan Rajab, kuma dawowarsa a watan Ramadan. Don haka, a nan muna ganin cewa wannan Ghazwah ta ɗauki kwanaki hamsin, kwanaki ashirin daga cikinsu an yi su a Tabuk, sauran kuma a hanyar zuwa da dawowa. Yakin Tabuk shi ne na ƙarshe da Annabi ﷺ ya yi.
The Messenger of Allâh ’s march to Tabuk was in Rajab and his return in Ramadan. So we see that this Ghazwah took fifty days, twenty days of which were spent in Tabuk and the others on the way to and fro. Tabuk Invasion was the last one made by the Prophet (peace be upon him).
Mutanen da suka yi baya:
The People Who lagged Behind:
Saboda yanayinta na musamman, wannan mamaya ta kasance wata jarrabawa mai tsanani ta musamman da Allah ya sanya kawai domin Ya jarrabi imanin muminai, Ya kuma raba su da sauran mutane. Wannan shi ne nufin Allah na har abada a irin wadannan yanayi. Game da haka Yana cewa:
Due to its particular circumstances, this invasion was a peculiar severe trial provided by Allâh only to try the believers’Faith and sort them out of others. This is Allâh’s permanent Will in such circumstances. In this respect He says:
• "Allah ba zai bar muminai a cikin halin da kuke ciki yanzu ba, har sai Ya raba mugaye da nagarai." [3:179].
• “Allâh will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good.” [3:179].
Yin jinkiri da kasa shiga cikin wannan yaƙi gaba ɗaya ya kai matakin munafunci. Duk lokacin da aka sanar da Manzon Allah ﷺ game da wani mutum da ya yi jinkiri, sai ya ce: "Ku bar shi! Idan Allah ya san yana da kyau, zai sa shi ya bi ku; amma idan ba haka ba ne, Allah zai kuɓutar da mu daga gare shi."
Lagging and hanging back from full participation in that invasion amounted to the degree of hypocrisy. Whenever the Messenger of Allâh (peace be upon him) was informed of a man’s lingering, he would say: “Leave him alone! If Allâh knows him to be good He will enable him to follow you; but if he were not so, Allâh would relieve us of him.”.
Babu wanda ya zauna a baya sai waɗanda suka kasance da uzuri mai tsanani, ko munafukai waɗanda suka yi ƙarya ga Allah da Manzonsa. Zaman wasu daga cikin waɗancan munafukan ya kasance saboda uzuri da aka gina akan jabu da ruɗi. Wasu kuma sun yi jinkiri ba tare da sun nemi izini nan take ba. Amma akwai mutane uku masu bangaskiya da suka yi jinkiri ba tare da hujja ba. Su ne waɗanda Allah ya jarraba imaninsu, amma daga baya ya karɓi tubansu cikin rahama.
Nobody stayed behind except those who were either hindered by a serious excuse or the hypocrites who told lies to Allâh and His Messenger. Some of those hypocrites’ lingering was due to an excuse based on forgery and delusion. Some others tarried but didn’t ask for an instant permission. But there were three believers who unjustifiably lingered. They were the ones whom Allâh tried their Faith, but later on He turned to them in mercy and accepted their repentance.
Da zarar Manzon Allah (tsira da amincin Allah su tabbata a gare shi) ya shiga Madinah, sai ya yi raka'a biyu, sannan ya zauna domin karɓar mutanensa. Munafukai, waɗanda suka kai fiye da mutum tamanin, suka zo suka ba da uzuruka iri-iri, suka fara rantsuwa. Manzon Allah ﷺ ya karɓi uzurorinsu, ya roƙi Allah ya yafe musu, amma ya miƙa al'amuran zukatansu da imaninsu ga Allah. Dangane da mumunan muminai uku — Ka'b bin Malik, Murara bin Ar-Rabi', da Hilal bin Omaiyah — waɗanda suka zaɓi faɗin gaskiya, Manzon Allah ﷺ ya umarci Sahabbansa kada su yi magana da su. Saboda haka aka ƙaurace musu sosai, aka fitar da su daga rayuwar al'umma. Kowa ya juya musu baya. Don haka sai suka ji kamar dukkan ƙasar ta matse a kansu duk da faɗinta, kuma suka ji ba su da natsuwa, suna cikin damuwa. Wahalolin da suka sha, waɗanda suka wuce kwana arba'in, an ƙara musu da umarni na su rabu da matansu. Bayan kwana hamsin na ƙaurace musu, Allah ya karɓi tubansu, ya saukar da wannan a cikin Alƙur'ani:
As soon as the Messenger of Allâh (peace be upon him) had entered Madinah, he prayed two Rak‘a then he sat to receive his people. The hypocrites who were over eighty men came and offered various kinds of excuses and started swearing. The Prophet acknowledged their excuses and invoked Allâh’s forgiveness for them but he entrusted their inner thoughts and Faith to Allâh. As for the three faithful believers — Ka‘b bin Malik, Murara bin Ar-Rabi‘, and Hilal bin Omaiyah — who favoured telling the truth, the Messenger of Allâh (Peace be upon him) bade his Companions not to talk to them, Consequently they were subject to a severe boycott and were excluded from the life of the community. Everybody turned them their back. So they felt as if the whole land had become constrained to them in spite of its spaciousness and they felt awkward and uneasy. The hard times they lived and which lasted for over forty days were towered by an order to them to forsake their wives. After fifty days’ boycott Allâh turned to them and revealed that in Qur’ân:
• "Kuma (Allah ya gafarta) ga mutum uku [waɗanda Annabi (ﷺ) ya bar su] (watau bai yanke hukuncinsa a kansu ba, sai aka dakatar da al'amarinsu har zuwa hukuncin Allah), har ƙasa ta yi musu kunci duk da fadinta, rayukansu kuma suka yi musu kunci, suka tabbatar cewa babu tserewa daga Allah sai dai zuwa gare Shi. Sannan Ya karɓi tubarsu, don su ci gaba da tuba. Lalle Allah shi ne Mai karɓar tuba, Mai jin ƙai."
• “And (He did forgive also) the three [whom the Prophet (peace be upon him)] left (i.e. he did not give his judgement in their case, and their case was suspended for Allâh’s Decision) till for them the earth, vast as it is, was straitened and their ownselves were straitened to them, and they perceived that there is no fleeing from Allâh, and no refuge but with Him. Then, He accepted their repentance, that they might repent (unto Him). Verily, Allâh is the One Who accepts repentance, Most Merciful.” [9:118].
Juyayin Allah a kansu abu ne mai girma ga musulmai da kuma ga mutanen nan uku da lamarin ya shafa. Farin cikin wadanda suka zauna a baya ba za a iya auna shi ba ta fuskar manufa ko matsayi. Ita ce ranar mafi farin ciki a rayuwarsu. Labarin alheri ya ba su kulawa, ya kuma cika zukatansu da murna. Dangane da wadanda suka yi jinkiri saboda nakasa ko rashin lafiya ko wani uzuri mai muhimmanci, Allah, Mai daukaka, ya ce game da su:
Allâh’s turning to them was a great joy for both Muslims and the three concerned. The joy of the stayers behind was unaccountable in aim and degree. It was the happiest day in their lives. The good tiding cherished them and filled their hearts with delight. As for those who lingered due to disability or sickness or any other serious excuse, Allâh, the Exalted said about them:
• "Babu laifi ga masu rauni ko masu ciwo ko waɗanda ba su samun abin da za su ciyar [a cikin yaƙin jihadi], idan sun kasance masu gaskiya (a aikinsu) ga Allah da Manzonsa." [9:91].
• “There is no blame on those who are weak or ill or who find no resources to spend [in holy warfare (Jihad)], if they are sincere (in duty) to Allâh and His Messenger.” [9:91].
Lokacin da ya kusanci Madina, Manzon Allah ﷺ ya ce:
When he approached Madinah, the Messenger of Allâh (peace be upon him) said:
• "A cikin Madina akwai wasu mutane, waɗanda ko da yake an bar su baya saboda manyan uzuri, suna tare da ku koyaushe. Masu jinkiri ne, amma suna tare da ku a lokacin da kuke ratsa kwaruruka ko tafiya a kan hanyoyi."
"Shin kana nufin cewa sun yi hakan alhali suna har yanzu a Madina?" suka tambaya.
"Eh, ko da yake suna a Madina." Annabi ﷺ ya ce.
• “Inside Madinah, there are certain men, who though being left back due to serious excuses, they have, all the time, been with you. Lingerers as they are, they have been while you were passing valleys or walking along roads.” “Do you mean that they have done that while they are still in Madinah?” They wondered. “Yes though they are in Madinah.” The Prophet said.
Yakin Tabuk da Sakamakonsa Mai Nisa:
The Invasion of Tabuk and its Far-Reaching Ramifications:
Tasirin wannan mamayar yana da girma wajen ƙara tabbatarwa da faɗaɗa tasiri da mulkin Musulmi a kan Tsibirin Larabawa. Ya bayyana ga kowa cewa babu wani ƙarfi sai na Musulunci da zai daɗe a cikin Larabawa. Sauran mutanen Jahiliyya da munafukai — waɗanda a kullum suke ƙulla makirci a kan Musulmi, kuma koyaushe suna dogara ga ƙarfin Daular Rum a duk lokacin da suke buƙatar tallafi ko taimako — waɗannan mutane sun rasa fatansu da burinsu na ƙara dawo da tasirinsu na da. Da suka fahimci cewa babu wata mafita, kuma dole ne su miƙa wuya ga abin da ya riga ya faru, sai suka daina ƙoƙarinsu.
The effect of this invasion is great as regards extending and confirming the Muslims’ influence and domination on the Arabian Peninsula. It was quite obvious to everybody that no power but Islam’s would live long among the Arabs. The remainders of Jahiliyin and hypocrites — who used to conspire steadily against the Muslims and who perpetually relied on Byzantine power when they were in need of support or help — these people lost their expectations and desires of ever reclaiming their ex-influence. Realizing that there was no way out and that they were to submit to the fait accompli, they gave up their attempts.
Daga wannan lokacin, munafukai ba a ƙara nuna musu sassauci ko tausayi daga Musulmi ba. Allah ba kawai ya umarci Musulmi su nuna musu tsananin hali ba, har ma ya hana su karɓar sadakokinsu, ko yi wa matattunsu salla, ko neman gafara a gare su, ko ma ziyartar kaburburansu. Allah ya umarci Musulmi su rushe masallacin da, hakika, suka kafa suka yi amfani da shi a matsayin mafaka don aiwatar da makircinsu, ƙulle-ƙullen su da yaudararsu. An saukar da wasu ayoyin Alƙur'ani da suka tona asirinsu a fili gaba ɗaya, domin kowa a Madina ya san gaskiyar lamarinsu.
From that time on, hypocrites were no longer treated leniently or even gently by the Muslims. Allâh not only bade Muslims to treat them severely but He also forbade them to take their gift charities or perform prayer on their dead, or ask Allâh’s forgiveness for them or even visit their tombs. Allâh bade the Muslims to demolish the mosque, which they verily appointed and used as a hiding place where they might practise their plots, conspiracy and deceit. Some Qur’ânic verses were sent down disclosing them publicly and utterly so that everybody in Madinah got to know their reality.
Babban tasirin wannan yaƙi ya bayyana ne a cikin yawan tawagogin da suka zo jere-jere don ganawa da Manzon Allah ﷺ. A dabi'ance, tawagogi kan zo su gana da shi a ƙarshen wani yaƙi, musamman bayan Fathi na Makka, amma ba su kai yawan waɗannan ba, kuma ba su yawaita kamar yadda suka yi bayan al'amarin Tabuk ba. Lallai wannan shi ne mafi girma.
The great impact that this invasion produced could be perceived in of the great number of delegations who came successively to meet the Messenger of Allâh (peace be upon him). Naturally, deputations used to come to meet him at the end of an invasion particularly after Makkah Conquest but they were not as many as these nor were they as frequent as they were then in the wake of Tabuk event. It was certainly the greatest.
Ayoyin Alƙur'ani Da Suka Shafi Wannan Mamayar:
The Qur’ânic Verses Relating to this Invasion:
Ayoyi da yawa na surar Bara’a (Tauba) sun zo game da yakin Tabuk. Wasu ayoyin an saukar da su kafin tafiya, wasu kuma bayan fita zuwa Tabuk, watau a cikin yanayin yakin. Wasu ayoyin kuma an saukar da su lokacin da Manzon Allah ﷺ ya dawo Madina. Dukkansu sun yi bayani kan al’amuran da suka faru a wannan yaki: yanayin yakin da ke gabatowa, fallasa munafukai, falala da matsayi na musamman da aka tanadar wa masu jihadi a hanyar Allah, karbar tubar muminai masu gaskiya da suka yi sakaci da wadanda suka ja baya, da sauransu.
Many a verse of Bara’a (Tauba) Chapter handling the event of Tabuk were revealed. Some verses were revealed before the march, while others after setting out for Tabuk, i.e.in the context of the battle. Some other verses were also revealed on the Prophet’s arrival in Madinah. All of which covered the incidents that featured this invasion: the immanent circumstances of the battle, exposure of the hypocrites, the prerogatives and special rank earmarked for the strivers in the cause of Allâh, acceptance of the repentance of the truthful believers who slackened and those who hung back, etc.