Yakin Badar shi ne fada na farko da aka yi da makami tsakanin Musulmai da Quraishawa. Haka kuma yaƙi ne mai tabbatarwa, wanda ya bai wa Musulmai nasara mai tarihi da duk Larabawa suka amince da ita, kuma ya buga babbar illa ga muradun addini da na tattalin arziki na masu bautar gumaka. Haka kuma akwai Yahudawa, waɗanda suma suna ɗaukar duk wata nasarar Musulunci a matsayin babbar illa ga ƙungiyarsu ta addini da tattalin arziki. Dukkan ɓangarorin biyu suna cikin fushi da hasala tun bayan da Musulmai suka samu wannan babbar nasara: • "Lalle ne, za ka tarar da mafi tsananin mutane wajen adawa ga waɗanda suka yi imani (Musulmai) su ne Yahudawa da Al-Mushrikūn (masu bautar gumaka, arna, masu bautar waɗansu, kafirai, da sauransu)." [5:82].

he battle of Badr was the first armed encounter between the Muslims and Quraish. It was in fact a decisive battle that gained the Muslims a historic victory acknowledged by all the Arabs, and dealt a heavy blow to the religious and economic interests of the polytheists. There were also the Jews who also used to regard each . Islamic victory as a heavy blow to their religioeconomic entity. Both parties were burning with rage and fury since the Muslims had achieved that great victory: • “Verily, you will find the strongest among men in enmity to the believers (Muslims) the Jews and Al-Mushrikûn (polytheists, pagans, idolators and disbelievers, etc.).” [5:82].

Dukkan ɓangarorin biyu masu fushi suna da rundunar su mai matuƙar fushi a cikin munafukai waɗanda suka yi kamar Musulunci kawai don kare mutuncinsu; a kan gaba akwai ‘Abdullahi ɗan Ubayy tare da mabiyansa. Balarabe makiyayan hamada da ke zaune a cikin tantuna da aka kafa kusa da Madina, waɗanda ke dogaro da fashi da kwace dukiya a matsayin hanyar rayuwa, ba su damu da wannan babbar tambaya ta imani da kafirci ba. Damuwarsu ta samo asali ne daga tsoron rasa hanyoyin samun abincinsu na ɓarna, idan wata ƙasar Musulmi mai ƙarfi da ke tasowa ta tashi ta kawo ƙarshen irin waɗannan munanan ayyuka, shi ya sa suke ƙiyayya ga Musulunci da Musulmai gabaki ɗaya, musamman ga Muhammadu ﷺ.

Both resentful parties had their much more indignant suite in the form of hypocrites who faked Islam just to save their faces; at the head of whom came ‘Abdullah bin Ubai and his retinue. The desert bedouins living in tents pitched in the vicinity of Madinah, who depended on plundering and looting as a means of living, were totally indifferent to this axial question of belief and disbelief. Their worry derived from fear of losing their perverted avenues of subsistence in case a powerful nascent Muslim state should rise up and put an end to such ill-practices, hence the grudge they nursed against Islam and the Muslims, in general, and the person of Muhammad (Peace be upon him) in particular.

Don duk abin da ake gwabzawa da shi, sai ga wasu ƙungiyoyi huɗu masu fushi suna kwanto wa sabon addini, kowacce da salonta: Da'awar Musulunci tare da ɓoyayyun makirci da ayyuka masu tayar da hankali a cikin Madina; da ƙiyayya a bayyane wadda ke cike da fushi da wutar hasala daga bangaren Yahudawa; kuma a Makka kuwa, kiraye-kirayen ramuwa a fili, tare da niyyar tara duk wata dama ta ƙarfi da ake da ita don a murkushe muryar Musulunci gaba ɗaya. Daga baya wannan ya zama aikin soja, Yaƙin Uhudu, wanda ya bar mummunan tasiri a kan kyakkyawan suna da daraja da Musulmi suke aiki tuƙuru don su cancanta da kiyaye su.

The whole cause of Faith was thus at stake with four furious parties laying ambushes against the new religion, each in its style: Pretension to Islam embedded with conspiracy plots and provocative deeds within Madinah, explicitly uncovered animosity pregnant with indignation and fire of rage on the part of the Jews, and there in Makkah open and persistent calls for vengeance coupled with open intentions to mobilize all potential resources available to silence the voice of Islam once and for all. This was later translated into military action, Uhud Invasion, which left a very bad impression on the good name and esteem that the Muslims were painstakingly working to merit and preserve.

Musulmi koyaushe suna wajabta su kasance a faɗake don kowane motsi na maƙiya, kuma ya zama wajibi a gare su su kai hare-hare na rigakafi a kowane bangare domin su ji daɗin wani matsayi mai kyau na tsaro a cikin wannan babban teku mai haifar da rikici da tashin hankali. Ga jerin ayyukan soja da aka gudanar a lokacin bayan yakin Badar:

The Muslims were always obliged to be on the lookout for any hostile movements, and it was imperative on them to launch pre-emptive strikes in all directions in order to enjoy a reasonable degree of security in this great instability-provoking ocean of unrest. The following is a list of military activities conducted in the post-Badr era:

Ƙungiyar leƙen asiri ta Madina ta kawo rahoton cewa Banu Saleem na Ghatafan suna tara sojoji don kai farmaki ga Musulmi. Annabi ﷺ ya ɗauki matakin da kansa, ya kai musu hari ba zata a ƙasarsu, a wurin ruwa mai suna Al-Kudr. Banu Saleem, bayan sun samu labari, sun gudu kafin ya isa. Ya zauna a wurin kwana uku, ya kwashe raƙuma 500 nasu a matsayin ganima, ya raba su ga mayaƙa bayan ya ware kashi ɗaya cikin biyar da aka saba ware; kowane ɗaya ya samu raƙuma biyu.

The scouting body of Madinah reported that Banu Saleem of Ghatafan were engaged in mustering troops to invade the Muslims. The Prophet (Peace be upon him) took the initiative himself and mounted a surprise attack on them in their own homeland at a watering place called Al-Kudr. Banu Saleem, on receiving the news, had fled before he arrived. He stayed there for three days, took their 500 camels as booty and distributed them to the fighters after he had set aside the usual one-fifth; each one gained two camels.

Wannan mamayar ta faru ne a watan Shawwal na shekara ta 2 bayan Hijira, kwana bakwai bayan yakin Badar.

This invasion took place in Shawwal in the year 2 A.H., seven days after the event of Badr.

Tasirin shan kashin Badar ya yi tasiri sosai har Makkawa suka fara ci da fushi da ƙuncin zuciya saboda asarar da suka yi mummuna. Domin warware wannan hali, mutum biyu masu shirka suka miƙa kansu don kashe ƙishirwarsu da kuma danne tushen wannan wulakanci, watau Annabi ﷺ. ‘Umair bin Wahab Al-Jumahi, wani mushiriki mai tsanani, da kuma abokin gābansa Safwan bin Umaiyah, suka zauna tare a asirce suna baƙin ciki game da asararsu, suna tuna matattunsu da fursunoninsu. ‘Umair ya bayyana matsananciyar sha'awarsa ta kashe Annabi ﷺ da kuma 'yantar da ɗansa fursuna a Madina, da ba don nauyin basussukan da yake ciki ba da kuma babban iyalin da yake da alhakin ciyarwa. Safwan kuma yana da nasa dalilai masu kyau na ganin an kashe Annabi ﷺ, don haka ya yi alƙawarin biyan basussukan ‘Umair da kuma ciyar da iyalinsa idan ya ci gaba da shirinsa.

The impact of defeat at Badr was so great that the Makkans began to burn with indignation and resentment over their horrible losses. To resolve this situation two polytheists volunteered to quench their thirst and muffle the source of that humiliation i.e. the Prophet (Peace be upon him). ‘Umair bin Wahab Al-Jumahi, a terrible polytheist, and an archenemy Safwan bin Omaiyah sat together privately lamenting their loss and remembering their dead and captives. ‘Umair expressed a fervent desire to kill the Prophet (Peace be upon him) and release his captured son in Madinah, if it was not for the yoke of debts he was under and the large family he had to support. Safwan, also had his good reasons to see the Prophet (Peace be upon him) killed, so he offered to discharge ‘Umair’s debts and support his family if he went on with his plan.

ʿUmair ya amince kuma ya nemi Safwan ya kiyaye sirri game da dukan shirin. Ya tafi Madina, yana tare da takobi wanda ya shafa wani irin guba mai kisa a kansa. ʿUmar bin Al-Khattab ya gan shi a bakin ƙofar Masallaci, sai ya fahimci cewa ya zo da mugun nufi. Nan take ya shiga cikin Masallaci ya sanar da Manzon Allah ﷺ. An shigar da shi yana ɗaure takobinsa da majajjawa, sai ya yi gaisuwa da cewa "barka da safiya", sai Manzon Allah ﷺ ya amsa masa cewa Allah ya kasance Mai alheri, ya koya musu gaisuwar mazauna Aljanna: "Aminci ya tabbata a gare ku!" Game da tambayar da Manzon Allah ﷺ ya yi masa game da manufarsa, ʿUmair ya ce ya zo ne don ya ga an kyautata wa ɗansa da aka kama. Amma game da takobin, wanda Manzon Allah ﷺ ya tambaye shi a kansa, sai ya la'ance shi ya ce bai amfana musu da komai ba. Yayin da aka matsa masa ya faɗi ainihin manufarsa, ya ƙi, bai bayyana ganawar sirrinsa da Safwan ba. A nan Manzon Allah ﷺ ya yi haƙuri ya ƙare, sai ya da kansa ya bayyana wa ʿUmair manufarsa ta sirri. ʿUmair ya firgita, wata babbar mamaki ta kama shi, nan take ya shaida manzancin Muhammad ﷺ. Sannan ya fara yabon Allah don an shiryar da shi zuwa "Hanya Madaidaiciya". Manzon Allah ﷺ ya yi farin ciki, ya umarci Sahabbansa su koyar da ʿUmair ginshiƙan Musulunci, su karanta masa Alƙur'ani Mai Girma, kuma su sake ɗansa daga zaman kurkuku.

Mun riga mun yi magana game da yarjejeniyar da Annabi (Peace be upon him) ya rattaba hannu a kai da Yahudawa. Ya kasance yana matuƙar kula da bin ta har ƙarshe, kuma Musulmi ba su nuna ko da ƙaramin take wani sharaɗinta ba. Sai dai Yahudawa, waɗanda halin asalinsu yana da alaƙa sosai da cin amana, ha'inci da karya alkawari, ba su iya kuɓuta daga al'adarsu ta haka ba, sai suka fara wani tsari na makirci da tada hankali da nufin haifar da rarrabuwa a cikin sahun Musulmi masu ƙarfi da ke ƙara girma. Ga misali mai dacewa na halayensu: Shas bin Qais, wani Bayahude tsoho, kafiri mai tsananin kafirci kuma mutum mai matuƙar hassada ga Musulmi, ya wuce wata ƙungiya daga cikin mabiyan Muhammad (Peace be upon him) na Aws da Khazraj. Ya lura da wani yanayi na sulhu da ya game ƙungiyar, da yanayi na kusanci da soyayya da ya lulluɓe dukkan ƙungiyar; wani yanayi da ba a saba gani ba, wanda ya saɓa gaba ɗaya da ƙiyayya da kishiya da suka siffanta halayensu kafin Musulunci. Saboda haka, ya aika wani saurayi nasa ya zauna a tsakaninsu, ya tuna musu yaƙin Bu'ath da ke tsakaninsu, ya karanta wasu daga cikin waƙoƙin da suke yi suna cin mutuncin juna; duk wannan da niyyar shuka irin fitina da sabani da kuma rushe sabuwar dangantakar kabilanci da ke bisa tsarin Musulunci. Saurayin ya yi nasara a zahiri, kuma ɓangarorin biyu ba su tuna zamanin baya ba, sai fanatancin kabilanci na zamanin jahiliyya ya fito fili ya kai ga yanayin yaƙi.

We have already spoken about the treaty that the Prophet (Peace be upon him) signed with the Jews. He was very careful to abide by it to the letter and the Muslims did not show the least violation of any of its provisions. The Jews, however, whose natural disposition is closely linked to treachery, betrayal and covenant-breaching, could not rid themselves of the tradition of theirs, and started a process of intrigues and troublemaking with the aim of producing schism in the growing solid Muslim ranks. Here is a relevant model of their behaviour: Shas bin Qais, an elderly Jew, a terrible disbeliever and a greatly envious man of the Muslims, passed by a group of Muhammad (Peace be upon him) followers of Aws and Khazraj. He perceived a prevalent spirit of reconciliation and an atmosphere of rapport and amity enveloping the whole group; an unusual scene categorically in conflict with the animosity and hatred that characterized their pre-Islam behaviour. He, therefore, sent a youth of his to sit among them, remind them of Bu‘ath war between them and recite some of their verses which they used to compose satirizing each other; all of this with the intention of sowing the seeds of discord and disagreement and undermining the new Islamically-orientated inter-tribal relations. The youth did in fact succeed and the two parties at no time recalled the old days and pre-Islam tribal fanaticism sprang to the front to bring about a state of war.

An wajen Annabi (Aminci ya tabbata a gare shi) ne aka ruwaito wannan labari, sai ya fito nan take, tare da wasu daga cikin Muhajirai, don ya duba lamarin. Ya fara tsawata musu, amma cikin salon malami mai girma da ruhin hakuri na jagora mai fahimta: "Ya ku Musulmai! Shin har yanzu kuna tada muhawarar zamanin jahiliyya bayan an aiko ni a gare ku (a matsayin Manzo)? Ku tuna cewa ba halal ba ne a gare ku ku koma baya bayan Allah ya shiryar da ku zuwa ga Hanya Madaidaiciya, ya cece ku daga kafirci, ya kuma haifar da soyayya tsakanin ku." Musulmai sun gane da sauri cewa wannan wata wasiwasi ce ta shaidan da kuma makirci da makiya suka shirya. Nan take suka rungumi juna, suka koma gidajensu cikin gamsuwa sosai da kuma cikakkiyar biyayya ga Manzon Allah ﷺ.

Ganin cewa Allah ya taimaki muminai kuma ya ba su nasara bayyananniya, kuma da yake Yahudawa sun ga girman kasancewar Musulmi a Madina, ba su iya ci gaba da riƙe fushinsu ba ko ɓoye bacin ransu. Sai suka fara jerin ayyuka na tsokana da cutarwa a fili. Mafi muguntar cikinsu su ne kabilar Banu Qainuqa‘, waɗanda suke zaune a unguwanni cikin Madina da aka sanya wa suna bayan kakanninsu. Game da sana’o’i kuwa, sun tsunduma cikin aikin zinare, aikin ƙarfe da sana’ar kera kayan aikin gida, shi ya sa ake samun makamai da yawa a gidajensu. Suna da jarumawa dari bakwai, kuma su ne mafi jarumtaka a cikin al’ummar Yahudawa a Larabawa, kuma yanzu su ne na farko da suka karya yarjejeniyar haɗin kai da rashin cin zarafi da suka riga suka rattaba hannu a kai tare da Annabi ﷺ. Halayensu ya ƙara zama rashin ladabi da wuyar jurewa. Suka fara aikata fitina, suna yi wa Musulmi ba’a, suna cutar da waɗanda ke zuwa kasuwanninsu, har ma suna tsoratar da matansu. Irin waɗannan abubuwa suka fara ta’azzara yanayin gaba ɗaya, sai Annabi ﷺ ya tara su a wuri ɗaya, ya yi musu gargaɗi, ya kira su zuwa ga hankali, hikima da shiriya, ya kuma yi musu kashedi game da ƙara keta doka. Duk da haka sun ci gaba da taurin kai, ba su kula da gargaɗinsa ba, sai suka ce: “Kada ku yi wa kanku rudani saboda kun ci wasu Quraishawa marasa ƙwarewa a fagen yaƙi. Idan kuka yi yaƙi da mu, za ku gane cewa mu ƙwararrun yaƙi ne na gaskiya.”

Seeing that Allâh sided with the believers and granted them a manifest victory and perceiving the Muslims’ awesome presence in Madinah, the Jews could no longer contain themselves or conceal indignation. They started a series of provocative and harmful deeds publicly. The most wicked amongst them were the tribe of Banu Qainuqa‘, who lived in quarters within Madinah named after them. As for jobs, they took up goldsmithery, blacksmithing and crafts of making household instruments, that is why war weaponry was available in large quantities in their houses. They counted 700 warriors, and were the most daring amongst the Jewish community in Arabia, and now the first to breach the covenant of cooperation and non-aggression which they had already countersigned with the Prophet (Peace be upon him). Their behaviour grew too impolite and unbearable. They started a process of trouble-making, jeering at the Muslims, hurting those who frequented their bazaars, and even intimidating their women. Such things began to aggravate the general situation, so the Prophet(Peace be upon him) gathered them in assemblage, admonished and called them to be rational, sensible and guided and cautioned against further transgression. Nevertheless they remained obdurate and paid no heed to his warning, and said: “Don’t be deluded on account of defeating some Quraishites inexperienced in the art of war. If you were to engage us in fight, you will realize that we are genuine war experts.”.

Dangane da wannan, an saukar da Maganganun Allah cewa:

In this regard, the Words of Allâh were revealed saying:

Ayyukan adawa guda biyu ne ake gudanarwa daban-daban a kan Annabi ﷺ: makirce-makirce da shirye-shiryen fitina da Safwan bin Umayya, munafukai da Yahudawa suke shiryawa a gefe guda, suna tafiya kafada da kafada da shirye-shiryen yaki da Abu Sufyan yake yi, da niyyar kare mutuncin mutanensa da nuna wa sauran Larabawa cewa Quraishawa har yanzu runduna ce da ake lissafi da ita, a daya gefen kuma. Bayan yakin Badar, Abu Sufyan ya kone da zafin ramako, sai ya yi rantsuwa mai tsanani cewa ba zai yi wanka daga janaba ba sai ya ramawa kansa daga Muhammad ﷺ da mabiyansa. Ya tashi da mutum 200 zuwa Madina, amma bai yi karfin halin kai hari a cikinta da rana tsaka ba. Maimakon haka sai ya koma ga ayyukan fashi da ake yi cikin duhu. Ya shiga cikin garin Annabi ﷺ a boye, ya tafi wajen tsohon abokin kawancensa Huyayy bin Akhtab, amma shi ma ya yi rauni da tsoro har bai bari ya shiga gidansa ba, sai ya tafi wajen Sallam bin Mishkam, shugaban Bani Nadir, wata kabila ta Yahudawa. Yahudin ya karbe shi da girma, ya kuma ba shi cikakken bayani game da halin da ake ciki a cikin garin. Da tsakar dare ya aika da wata tawaga daga cikin mutanensa su kai farmaki a Al-'Uraid, wani unguwa ce a wajen Madina. A can mutanen suka sare bishiyoyin dabino suka kone su, suka kashe Musulmi biyu, sannan suka gudu da sauri. Da labarin ya isa ga Annabi ﷺ, sai ya tara mutanensa ya bi sawunsu, amma bai iya kamasu ba. Musulmai sun dawo da kayan abinci (Sawiq, wani irin dafaffen sha'ir) da masu bautar gumaka suka watsar domin su sauke kayan dauka su hanzarta gudu; saboda haka aka kira wannan yaki da sunan Yakin Sawiq. Ya faru ne a watan Zul-Hijja, shekara ta 2 bayan hijira, watanni biyu bayan yakin Badar.

Two-pronged hostile activities were being independently conducted against the Prophet (Peace be upon him) ; plots and intrigues being hatched by Safwan bin Omaiyah, the hypocrites and Jews on the one hand, going on and on parallel lines with military hostilities being prepared by Abu Sufyan aiming at saving the face of his people and impressing on the other Arabs that Quraish was still a military power to be counted for. In the aftermath of Badr, Abu Sufyan was burning for revenge and took a solemn vow he would never bathe off impurity unless he had avenged himself on Muhammad (Peace be upon him) and his followers. He set out at the head of 200 men towards Madinah but was not brave enough to attack it in broad daylight. He, instead resorted to acts of piracy that are performed in the dark. He infiltrated into the Prophet ’s town and went to see an old ally Huyai bin Akhtab, who was too cowardly to let him in, so he left for Salam bin Mashkam, chief of Bani Nadeer, a tribe of Jews. The Jew entertained and gave him a full account of the situation therein. Late at night he despatched a group of his men to raid Al-‘Uraid, a suburb of Madinah. There, the men felled and burnt the palm trees, killed two Muslims and then took swiftly to their heels. On hearing the news, the Prophet (Peace be upon him) gathered his men and set out at their heels, but could not catch them. The Muslims brought back the provisions (Sawiq, a kind of barley porridge) which the polytheists had thrown aside in order to lighten their loads and hasten their escape; hence this campaign was called As-Sawiq Invasion. It took place in Dhul-Hijjah 2 A.H., two months after the event of Badr.

Jami'an leƙen asirin Annabi ﷺ sun ba da rahoto cewa Banu Tha‘labah da Banu Muhârib suna tara sojoji da niyyar kai hari a kan kewayen Madinah. Annabi ﷺ, tare da mutum 450 na dawakai da masu tafiya a ƙafa, ya fita don magance wannan sabon yanayi. An nemi ‘Uthman bin ‘Affan ya tafiyar da al’amuran Musulmi a Madinah. A hanyarsu, sun kama wani mutum da ya karɓi Musulunci, wanda ya zama jagora ga rundunar. Lokacin da maƙiyan suka ji labarin zuwan Musulmi, sai suka yi gaggawar watsewa a cikin duwatsu suka ɓace. Musulmi sun sauka a wurin ruwa mai suna “Dhi Amr” tsawon watan Safar na shekara ta 3 bayan hijira. Annabi ﷺ ya nufi ya nuna wa ’yan ƙabilun Badiya da ke yankin cewa Musulmi a lokacin sun yi ƙarfi sosai har da za su saka tsoro da firgici a zukatan maƙiyansu.

The Prophet ’s intelligence personnel reported that Banu Tha‘labah and Banu Muhârib were mustering troops with the aim of raiding the outskirts of Madinah. The Prophet (Peace be upon him) at the head of 450 horsemen and footmen set out to handle this new situation. ‘Uthman bin ‘Affan was asked to dispose the affairs of the Muslims in Madinah. On their way, they captured a man who embraced Islam and acted as a guide for the army. When the enemies heard of the approach of the Muslims, they hurriedly dispersed in the mountains and disappeared. The Muslims encamped at a watering place called “Dhi Amr” for the whole of Safar 3 A.H. The Prophet (Peace be upon him) aimed to impress upon the desert bedouins in the area, that the Muslims were then powerful enough to cast fear and awe into the hearts of their enemies.

Ka‘b bin Al-Ashraf shi ne Bayahude da ya fi kowa ƙiyayya ga Musulunci da Musulmi, wanda ya fi himma wajen cutar da Manzon Allah ﷺ, kuma shi ne mafi ƙwazo wajen ƙarfafa yaƙi da shi. Ya fito daga kabilar Tai’, amma mahaifiyarsa daga Banu Nadeer ce. Attajiri ne sananne saboda kyawunsa, kuma mawaƙi ne da ke rayuwa cikin jin daɗi a cikin katangarsa da ke kudu maso gabashin Madina, a bayan muhallan Banu Nadeer.

Ka‘b bin Al-Ashraf was the most resentful Jew at Islam and the Muslims, the keenest on inflicting harm on the Messenger of Allâh (Peace be upon him) and the most zealous advocate of waging war against him. He belonged to Tai’ tribe but his mother to Banu Nadeer. He was a wealthy man known for his handsomeness, and a poet living in luxury in his fort south east of Madinah at the rear of Banu Nadeer’s habitations.

Lokacin da ya ji labarin Badar, sai ya yi matukar fushi, ya kuma rantse cewa zai fi son mutuwa a kan rayuwa idan labarin gaskiya ne. Da aka tabbatar da hakan, sai ya rubuta waƙoƙi yana yi wa Muhammad ﷺ izgili, yana yabon Quraish, yana kuma ƙarfafa su su yi yaƙi da Manzon Allah ﷺ. Sannan ya hau zuwa Makka inda ya fara hura wutar yaƙi, da tayar da ƙiyayya ga Musulmi a Madina. Lokacin da Abu Sufyan ya tambaye shi wane addini ya fi karkata zuwa gare shi, addinin mutanen Makka ko na Muhammad ﷺ da sahabbansa, sai ya amsa da cewa mushrikai sun fi shiriya. Game da wannan lamari ne Allah ya saukar da Maganarsa:

On hearing the news of Badr, he got terribly exasperated and swore that he would prefer death to life if the news was true. When this was confirmed he wrote poems satirizing Muhammad (Peace be upon him), eulogizing Quraish and enticing them against the Prophet (Peace be upon him). He then rode to Makkah where he started to trigger the fire of war, and kindle rancour against the Muslims in Madinah. When Abu Sufyan asked him which religion he was more inclined to, the religion of the Makkans or that of Muhammad (Peace be upon him) and his companions, he replied that the pagans were better guided. Wrespect to this situation, Allâh revealed His Words:

"Ashe ba ka ga waɗanda aka ba wani rabo daga Littafi ba? Suna yin imani da Jibt da Dāgūt, kuma suna cewa ga kafiran cewa sun fi shiriya a hanya fiye da mumini (Musulmi)." [4:51].

•“Have you not seen those who were given a portion of the Scripture? They believe in Jibt and Taghût, and say to the disbelievers that they are better guided as regards the way than the believers (Muslims).” [4:51].

Daga nan ya koma Madina don ya fara sabon yaƙin farfaganda na ɓatanci, wanda ya ɗauki siffar waƙoƙin batsa da waƙoƙin soyayya da nufin ɓata sunan matan Musulmi. A wannan mataki, halin da ake ciki ya zama abin da ba za a iya jurewa ba, kuma ba za a ƙara haƙura da shi ba. Annabi ﷺ ya tara mutanensa ya ce: "Wane ne zai kashe Ka‘b bin Al-Ashraf? Ya zagi Allah da Manzonsa." Nan take, Muhammad bin Maslama, ‘Abbad bin Bishr, Al-Harith bin Aws, Abu ‘Abs bin Hibr da Salkan bin Salama, ɗan’uwan renon Ka‘b, suka miƙa kansu don aikin. Muhammad bin Maslama ya ce: "Ya Manzon Allah, kana so in kashe shi?" Ya ce: "Eh." Ya ce: "Ka ba ni izinin yin magana da shi (ta hanyar da na ga ta dace)." Ya ce: "Ka yi magana (yadda kake so)." Sai Muhammad bin Maslama ya je wurin Ka‘b ya yi magana da shi, yana cewa: "Wannan mutum (watau Annabi ﷺ) ya ƙudiri aniyar karɓar sadaka (daga gare mu), kuma wannan ya jefa mu cikin wahala mai girma." Da ya ji haka, Ka‘b ya ce: "Na rantse da Allah, za ku ƙara shiga cikin wahala saboda shi." Muhammad bin Maslama ya amsa: "Babu shakka, yanzu mun zama mabiyansa, kuma ba ma son barinsa har sai mun ga yadda al'amuransa za su kasance. Ina so ka ba ni rance." Ya ce: "Me za ku ba da a matsayin jingina?" Muhammad ya ce: "Me kake so?" Yahudun nan marar mutunci da zuciya marar tausayi ya nemi mata da yara a matsayin tabbaci na bashin. Muhammad ya ce: "Shin za mu ba da matanmu a matsayin jingina alhali kai ne mafi kyan gani a cikin Larabawa; kuma ɗan ɗayanmu zai iya fuskantar zagi da cewa an jingina shi saboda mudu biyu na dabino, amma za mu iya ba ka makamanmu." Ka‘b ya amince. Salkan bin Salama da Abu Na’ilah, a wani lokaci, sun je wurin Ka‘b don wannan dalili, kuma tattaunawar ta kasance kusan iri ɗaya, sai dai Abu Na’ilah zai kawo masa wasu abokan tafiya. Shirin ya yi nasara, kuma ya tanadi kasancewar mutane da makamai. A ranar 14 ga Rabi‘ Al-Awwal, da dare, shekara ta 3 bayan hijira. Mutane sun yi wa Annabi ﷺ ban kwana, suka fita da sunan Allah domin aiwatar da shirin da aka tsara sosai. Annabi ﷺ ya zauna baya yana addu'a dominsu, yana rokon Allah ya ba su nasara. Mazan suka je suka kira shi da dare. Ya sauko, ko da yake matarsa ta gargade shi kada ya je wurinsu, tana cewa: "Ina jin murya wadda take kama da muryar kisa." Ya ce: "Muhammad bin Maslama ne kawai da dan'uwana na shayarwa Abu Na'ila. Idan aka kira mutum mai daraja da dare, ko da an soka masa mashi, ya kamata ya amsa kiran." Abu Na'ila ya ce wa abokansa: "Yayin da ya sauko, zan mika hannuna zuwa kansa in yi shakar kai, idan na riske shi da karfi, ku yi aikinku." Don haka da ya sauko, suka yi magana tsawon kusan awa daya. Sannan suka gayyace shi ya fita su ji dadin lokaci cikin hasken wata. A hanya, Abu Na'ila ya ce: "Ina shakar kamshi mafi dadi daga gare ka." Ka'b ya ce: "Eh, ina tare da wata budurwa mai kamshi fiye da duk matan Larabawa." Abu Na'ila ya sake cewa: "Bari in shaka (kamshin da ke kanka)." Ya ce: "Eh, kana iya shaka." Sai ya kama shi ya shaka. Sannan ya ce: "Bari in sake yi." Ya riki kansa da karfi, ya ce wa abokansa: "Ku yi aikinku." Suka kashe shi. Kungiyar mutanen ta dawo bayan ta cika aikinta. Daya daga cikinsu, Al-Harith bin Aws, an ji masa rauni da takobin abokansa bisa kuskure, yana zub da jini sosai. Da suka isa Baqi'ul-Gharqad, suka yi kabbara: "Allah Mafi girma." Annabi ﷺ ya ji su, ya fahimci cewa sun kashe makiyin Allah. Da suka gan shi, ya ce: "Fuskokinku sun yi fari da farin ciki." Suka amsa: "Kai ma, ya Manzon Allah." Suka mika masa kan azzalumin. Ya yabi Allah saboda nasararsu. Sannan ya shafa yawunsa a raunin Al-Harith, sai ya warke nan take.

A cikin watan Rabi'u Th-Thani, shekara ta 3 bayan Hijira, Manzon Allah ﷺ ya jagoranci yaƙi (sariyya) na mayaƙa 300 zuwa Buhran a yankin Al-Furu'. Ya zauna a can har zuwa watan Jumada Al-Ula, shekara ta 3 bayan Hijira. Ba a yi wani yaƙi ba a lokacin wannan balaguron sintiri.

In Rabi‘ Ath-Thani, the year 3 A.H. the Prophet (Peace be upon him) led a campaign comprising 300 warriors to Buhran in the area of Al-Furu‘. He stayed there till Jumada Al-Ula, 3 A.H. No fighting took place in the process of this patrolling invasion.

Wannan ita ce yaƙin neman nasara mafi girma kafin Yaƙin Uhud. Ya faru ne a watan Jumada Ath-Thaniyah, shekara ta 3 bayan Hijira.

This was the most successful campaign prior to Uhud Battle. It took place in Jumada Ath-Thaniyah, the year 3 A.H.

Lokacin bazara ya kusanto, kuma lokaci ya yi da ayarin kasuwancin Makka zai tafi Sham. Mutanen Quraish, waɗanda rayuwarsu ta dogara musamman da tattalin arziki na kasuwanci, wanda ya ƙunshi ayarin bazara zuwa Sham da ayarin hunturu zuwa Habasha (Ethiopia), yanzu sun shiga cikin rudani game da hanyar da za su bi domin su guje wa munanan hare-haren soji da Musulmi suka kai wa masu bautar gumaka cikin nasara.

Summer approached and it was high time for the Makkan trade caravans to leave for Syria. The people of Quraish whose lives depended mainly on a mercantile economy consisting of summer caravans to Syria and winter caravans to Abyssinia (Ethiopia), were now at a loss as to what route they would have to follow in order to avoid the backbreaking military strikes that the Muslims successfully inflicted on the polytheists.

Sun gudanar da wani taro don tattaunawa kan yiwuwar tserewa daga takunkumin tattalin arziki, sai suka yanke shawarar bi ta hanyar kasuwanci ta yankin Najd zuwa Iraki. An nada Furat bin Haiyan a matsayin jagora ga ayarin. Safwan bin Umayya ne ya jagoranci ayarin ta sabuwar hanyar. Labarin taron ya bazu ta hannun Na'im bin Mas'ud Al-Ashja'i a lokacin da yake karkashin tasirin giya, sannan Sulit bin An-Nu'man ya kai shi Madina cikin sauri. Manzon Allah ﷺ nan take ya tara mahaya dawakai 100 karkashin jagorancin Zaid bin Harithah Al-Kalbi, ya aike su su tare ayarin su kama shi. Sun riske raƙuman a wani wuri mai suna Al-Qardah. Sun ba masu bautar gumaka mamaki, suka kama jagoransu da wasu mutum biyu. Safwan da masu tsaronsa sun gudu ba tare da nuna ko kadan na juriya ba. Ayarin na dauke da azurfa da kayayyaki wadanda darajarsu ta kai dirhami dubu 100. An raba ganima tsakanin mayakan Musulmi bayan an ware kashi daya bisa biyar ga Manzon Allah ﷺ. Furat bin Haiyan ya karɓi Musulunci da radin kansa.

They held a meeting to discuss the chances of escaping the economic blockade and decided to go along a trade route across Najd to Iraq. Furat bin Haiyan was appointed as a guide for the caravan. Safwan bin Omaiyah led the caravan along the new route. News of the meeting leaked out through Na‘im bin Mas‘ud Al-Ashja‘i under the effect of wine, and it flew fast to Madinah by Sulit bin An-Nu‘man. The Prophet (Peace be upon him) immediately mustered 100 horsemen under the leadership of Zaid bin Harithah Al-Kalbi and despatched them to intercept and capture the caravan. They caught up with the camels at a place called Al-Qardah. They took the polytheists by surprise and arrested their guide and two other men. Safwan and his guards fled away without showing the least resistance. The caravan was carrying silver and wares whose value amounted to 100 thousand dirhams. The booty was distributed among the Muslim warriors after one-fifth had been set aside for the Prophet (Peace be upon him). Furat bin Haiyan embraced Islam out of his own sweet free will.