Mataki na uku kuma na ƙarshe na rayuwar Manzon Allah ﷺ yana ƙunshe da sakamako mai amfani na kiransa zuwa Musulunci, wanda sakamakon dogon jihadi a hanyar Allah (SWT), da wahalhalu, da gajiyawa, da tashe-tashen hankula, da jarrabawa, da yaƙe-yaƙe da fadace-fadace masu yawan zubar da jini, waɗanda suka ɗauki sama da shekaru ashirin.

The third and last stage of the life of the Messenger (peace be upon him) embodies the fruitful results of his call to Islam, which were the consequences of long-timed holy fights in the way of Allâh (Jihad), troubles, toil, disturbances, trials and a lot of bloody conflicts and battles, which lasted for over twenty years.

Fathin Makkah ya kasance ribar da musulmi suka samu a wancan lokaci mafi muhimmanci, domin ya shafi tafarkin al'amura, saboda haka ya canza rayuwar Larabawa baki ɗaya. Ya zama bambanci mai yanke hukunci tsakanin zamanin kafin fathi da zamanin bayan fathi. Domin Quraishawa, a lokacin, a idon Larabawa su ne masu kare su da mataimakansu. Sauran Larabawa mabiyansu ne kawai. Saboda haka, mika wuya na Quraishawa ana ɗaukarsa a matsayin kawo ƙarshen shirka a tsibirin Larabawa.

The conquest of Makkah was considered the most serious profit achieved by Muslims during those years. For it affected the course of events and consequently altered the Arabs’ whole life. It was a decisive distinction between preconquest and post-conquest periods. For Quraish, at that time, was in the eyes of Arabs the defenders and helpers of Arabs. Other Arabs are only their ancillaries. The submission of Quraish is, therefore, estimated to be a final elimination of paganism in the Arabian Peninsula.

Mataki na:

The phase of:

(1) yaƙe-yaƙen jihadi da faɗa.

(1) holy wars and fighting.

(2) kabilu da mutanen da suka yi tururuwa wajen karɓar Musulunci.

(2) the tribes and people’s race to embrace Islam.

Kasancewar waɗannan matakai biyu suna da kusanci sosai, kusan ba sa rabuwa, sai ga shi abin da ke faruwa a ɗaya daga cikinsu yana faruwa ne a lokacin da ɗayan yake ci gaba. Duk da haka, don dalilin bayani, mun zaɓi mu yi magana a kan waɗannan matakai biyu daban-daban. An ba matakin yaƙi fifiko a tsari, saboda ya fi kusanci da dacewa fiye da ɗayan.

Being so close and rather inseparable, the two phases of this stage intervene in such a way that a happening of one phase occurs during the progress of the other. However, we have preferred — for expository purposes — to deal with these two phases distinctively. The fighting phase was given the priority in order, due to the fact that it is more intimate and fit than the other.

Fathin Makkah, wanda ya zo sakamakon wani bugu mai sauri, ya bai wa Larabawa da sauran kabilu mamaki, domin sun fahimci cewa sun halaka kuma dole ne su mika wuya ga sabon yanayi a matsayin abin da ya riga ya faru. Wasu daga cikin kabilu masu tsananin ƙarfi, masu iko da girman kai ba su mika wuya ba, suka fi son yin tsayayya. A gaba-gaba akwai gungun Hawazin da Thaqif. Nasr, Jashm da Sa‘d bin Bakr, da mutanen Banu Hilal, duk daga Qais ‘Ailan. Sun yi tunanin cewa sun fi ƙarfi da daraja da za su amince ko su mika wuya ga irin wannan nasara. Don haka suka haɗu da Malik bin ‘Awf An-Nasri, suka yanke shawarar ci gaba da yaƙi da Musulmi.

The conquest of Makkah which came forth as a consequence of a swift blow astounded both the Arabs and other tribes who realized that they were doomed and had to submit to the new situation as a fait accompli. Some of the fierce, powerful proud tribes did not submit and favoured resistance. Ahead of these were the septs of Hawazin and Thaqif. Nasr, Jashm and Sa‘d bin Bakr and people of Bani Hilal — all of whom of Qais ‘Ailan. They thought that they were too mighty to admit or surrender to such a victory. So they met Malik bin ‘Awf An-Nasri and made up their mind to proceed fighting against the Muslims.

MUTUMIN DA YA SAMU GOGEWA A YAƘI YA SUKA HUKUNCIN SHUGABA:

THE WAR-EPERIENCED MAN WRONGS THE LEADER'S JUDGEMENT:

Sa'ad da suka sauka a Awtas, mutane suka taru kewaye da Malik. Duraid bin As-Simmah, tsoho mai hankali wanda aka sani da zama gogaggen mayaki, kuma yana cikin waɗanda suka taru kewaye da Malik, ya tambaya: "Wane kwari ne muke ciki?" "A Awtas," suka ce. "Wannan wuri ne mai kyau ga dawakai! Ba tsaunin kaifi ba ne, ba kuma fili mai laka da aka barshi ba. To me yasa nake jin ihun raƙuma, da ihun jakuna, da kukan yara, da ƙarar tumaki?" Duraid ya tambaya. Suka ce: "Malik bin 'Awf ne ya umarci mutane su kawo matansu, dukiyoyinsu da 'ya'yansu tare da su." Sai ya kira Malik ya tambaye shi abin da ya sa ya yi irin wannan abu. Malik ya ce burinsa shi ne iyalan kowa da dukiyoyinsu su kasance kewaye da su, don su yi yaƙi sosai wajen kare su. "Na rantse da Allah cewa kai ba komai ba ne face makiyayi," Duraid ya amsa, "Shin kana ganin akwai wani abu da zai iya hana wanda aka ci da yaƙi ko ya hana shi gudu? Idan ka ci yaƙin, ba za ka amfana da komai ba sai mutum mai takobi da mashi; amma idan ka sha kashi, za ka kawo kunya ga mutanenka da dukiyoyinsu." Sannan ya ci gaba da maganarsa, yana ta mamaki game da wasu gidaje da shugabanninsu. "Ya Malik, jefa manyan mutanen Hawazin cikin filin yaƙi ba zai amfane ka da komai ba. Ka kai su wurin da za su kasance cikin aminci. Sa'an nan ka sa matasa su hau dawakansu su yi yaƙi. Idan ka ci nasara, waɗanda ka bari a baya za su bi ka, amma idan ka sha kashi, za a yi asarar yaƙi kawai, amma danginka, mutanenka da dukiyoyinsu ba za su salwanta ba."

As soon as they had camped in Awtas, people crowded round Malik. The old sane Duraid bin As-Simmah, who was well-known as a war-experienced man, and who was among those who gathered round Malik, asked: “What valley are we in?” “In Awtas,” they said. “What a good course it is for horses! It is neither a sharp pointed height nor a loosed soiled plain. What? Why do I hear camels’ growling, the donkeys’ braying, the children’s cries and the sheep bleating?” asked Duraid. They said: “Malik bin ‘Awf had made people bring their women, properties and children with them.” So he called Malik and asked him what made him do such a thing. Malik said that his aim was to have everybody’s family and properties around them so that they fight fiercely to protect them.” “I swear by Allâh that you are nothing but a shepherd,” answered Duraid, “Do you believe that there is anything whatsoever, can stand in the way of a defeated one or stop him from fleeing? If you win the battle you avail nothing but a man with a sword and a spear; but if you lose you will bring disgrace on your people and properties,” then he resumed his talk and went on wondering about some septs and their leaders. “O Malik, thrusting the distinguished people of Hawazin into the battlefield will avail you nothing. Raise them up to where they can be safe. Then make the young people mount their horses and fight. If you win, those whom you tarried will follow you, but if you were the loser it would be a loss of a battle, but your kinsmen, people and properties would not be lost.”.

Leƙunan da Malik ya riga ya aika don leƙen asirin rundunar Musulmi, sun dawo da gaɓoɓinsu an yanke. "Kaiton ku! Me ya same ku?" Malik ya ce. Suka ce: "Mun ga wasu fitattun mutane a kan dawakai masu baibayi. Abin da kake gani, ba zai faru ba da mun kasance tare sosai."

The spies that Malik had already dispatched to spy Muslim forces, returned with their limbs cut off. “Woe unto you! What happened to you?” Said Malik. They said: “We have seen distinguished people on spotted horsebacks. What you see, would not have happened if we had been firmly together.”

An samu labarin yadda abokan gaba suke tafiya zuwa Manzon Allah ﷺ, sai ya aika Al-Aslami da umarnin ya gauraya da mutane, ya zauna tare da su, don ya iya sanin labarinsu, ya kuma isar da shi ga Manzon Allah ﷺ idan ya dawo. Haka kuwa ya yi nasarar yi.

News about the enemy’s marching were conveyed to the Messenger of Allâh (peace be upon him) , so he sent out Al-Aslami with orders to mix with people, stay with them so that he would be able to know their news and to convey it to the Messenger of Allâh (peace be upon him) when he turns back. That was exactly what he managed to do.

A Shawwal, a ranar sha tara, ranar fursuna, Manzon Allah (ﷺ) ya bar Makkah tare da musulmai dubu goma sha biyu. Goma daga cikinsu sun riga sun halarci Fathin Makkah. Yawancin sauran dubu biyu, wadanda 'yan Makkah ne, sun kwanan nan karbi Musulunci. Wannan tafiya ta kasance a ranar sha tara da ya fara zuwa Makkah da yaki. Ya karbi sulke dari tare da kayan yakinsu daga Safwan bin Umayya. Ya nada 'Itab bin Usaid a matsayin gwamna a kan Makkah. Da yamma ta yi, wani mahayi ya zo wurin Manzon Allah (ﷺ) ya ce: "Na hau tsaunuka kaza da kaza na ci karo da Hawazin tare da rakuminsu na hawa, dabbobinsu da tumakinsu. Hawazin duka sun taru a can." Sai Manzon Allah (ﷺ) ya yi murmushi ya ce: "Dukansu za su zama ganima ga musulmai gobe, idan Allah ya so." A wannan daren Anas bin Abi Murthid Al-Ghanawi ya ba da kansa don tsaro.

On Shawwal, the nineteenth, the captive day, the Messenger of Allâh (peace be upon him) left Makkah accompanied by twelve thousand Muslims. Ten thousand of those had previously shared in Makkah Conquest. A great number of the other two thousand, who were Makkans, had recently embraced Islam. That march was on the nineteenth day of his conquest to Makkah. He borrowed a hundred armours with their equipment from Safwan bin Omaiyah. He appointed ‘Itab bin Usaid as a governor over Makkah. When it was evening time, a horseman came to the Messenger of Allâh (peace be upon him) and said: “I have climbed up so and so mountains and came across Hawazin with their riding camels, livestock and sheep. Hawazin wholly were gathered together there.” The Messenger of Allâh (peace be upon him) smiled then and said: “They will all be Muslims’ spoils tomorrow, if Allâh will.” That night Anas bin Abi Murthid Al-Ghanawi volunteered to guard.

A lokacin da suke tafiya zuwa Hunain, sun ga wata babbar bishiyar Nabk kore, wadda ake kira Dhat-Anwat (wadda ke da igiyoyi rataye). Hakan ya faru ne saboda Larabawa sukan rataya makamansu a kanta, su yanka dabbobi a karkashinta, kuma su kan ci gaba da zama kusa da ita. Sai wasu daga cikin sojojin suka roki Manzon Allah ﷺ da ya yi musu Nabk mai igiyoyi kamar wadda suke da ita. Sai ya ce: "Allahu Akbar!" Sannan ya ce: "Na rantse da wanda rayuwar Muhammadu ke hannunsa, lallai kun fadi abin da mutanen Musa suka fada masa. Suka ce: 'Ka yi mana abin bautawa kamar wadanda suke da su.' Lallai ku mutane ne masu jahilci. Wadannan al'adu ne, amma za ku bi tare da yin koyi da hanyoyin rayuwar wadanda suka gabace ku."

On their way to Hunain they saw a great green Nabk plant, that was called Dhat-Anwat (the one with suspenders). That was because the Arabs used to hang their weapons on it, slay beasts under it and keep to it. So some of army members asked the Messenger of Allâh (peace be upon him) to make them a Nabk with suspenders as the one they had. “Allâh is the Greatest of all!” He said, “I swear by the One in Whose Hand is Muhammad’s soul, that you have just said what the people of Moses said to him. They said ‘Make us a god as the one they have.’ Surely you are ignorant people. These are Sunnah, but you will follow and comply with the modes of life of those who preceded you.”.

A ranar Laraba da daddare, ranar goma ga watan Shawwal, rundunar Musulmi ta isa Hunain. Malik bin ‘Awf, wanda ya riga ya shiga kwarin da dare, ya ba sojojinsa umarni su boye a cikin kwarin, su yi ta sintiri domin jiran Musulmi a hanyoyi, mashigai da wuraren boye-boye masu kunkuntar hanya. Umarninsa ga mutanensa shi ne su jefi Musulmi da duwatsu duk lokacin da suka hangi su, sannan su kai hari daya-daya a kansu. Da safiyar wayewar gari, Manzon Allah ﷺ ya fara shirya rundunarsa, yana rarraba mukamai da tutoci ga mutane. A cikin duhu da kafin wayewar gari, Musulmi suka nufi kwarin Hunain. Suka fara sauka cikinsa ba tare da sanin cewa akwai abokin gaba da ke jiransu a boye cikin kwarin ba. Don haka a lokacin da suke kafa sansani, sai kibau suka fara yin ruwan sama a kansu sosai, yayin da runduna-rundunan makiya suka kai hari mai tsanani a kan Musulmi, wadanda suka koma baya cikin rudani da tashin hankali matuka. Shan kayen ya kasance mai girgiza zuciya har Abu Sufyan bin Harb, wanda ya karbi Musulunci kwanan nan, ya ce komawar su ba za ta tsaya ba sai sun kai teku Jan (Red Sea). Jablah ko Kildah bin Al-Junah ya yi sharhi a kan haka da cewa: "Lalle sihiri ya daina aiki a yau."

On Wednesday night the tenth of Shawwal, the Muslim army arrived at Hunain. Malik bin ‘Awf, who had previously entered the valley by night, gave orders to his army to hide inside the valley and lurk for the Muslims on roads, entrances, narrow hiding places. His orders to his men were to hurl stones at Muslims whenever they caught sight of them and then to make a one-man attack against them. At early dawn the Messenger of Allâh (peace be upon him) started mobilizing his army and distributing posts and flags to people. In the dark and just before dawn the Muslims moved towards Hunain Valley. They started descending into it unaware of the presence of an enemy lurking for them inside the valley. So at the moment they were camping, arrows began showering intensively at them, whereas the enemy’s battalions started a fierce attack against the Muslims, who had to retreat in disorder and utter confusion. It was such a shatteringly defeat that Abu Sufyan bin Harb, who had recently embraced Islam, said that their retreat would not stop till they got to the Red Sea. Jablah or Kildah bin Al-Junacommented on that by saying: “Surely magic has grown inactive today.”.

Manzon Allah ﷺ ya juya zuwa dama ya ce: "Ku zo, mutane! Ni Manzon Allah ne. Ni Muhammadu ne, ɗan Abdullahi." Waɗanda suka tsaya tare da shi ba su wuce ƙaramin rukuni na Muhajirai da wasu daga cikin danginsa ba. Sannan jarumtar Annabi ﷺ wadda ba ta da kamarta ta bayyana. Ya ci gaba da ƙoƙarin sa alfadarinsa ya tsaya daram a fuskar kafirai, yana ta kira da murya mai ƙarfi:

The Messenger of Allâh (peace be upon him) turned to the right and said: “Come on, people! I am the Messenger of Allâh. I am Muhammad, the son of Abdullah.” Those who stoodfast by him were only few Emigrants and some of his kinsmen. The matchless bravery of the Prophet (peace be upon him) was then brought to light. He went on and on in his attempts to make his mule standfast in the face of the disbelievers while saying loudly:

Manzon Allah (ﷺ) ya umurci kawunsa Al-'Abbas — wanda yana da murya mai ƙarfi da sauti — da ya yi kira ga sahabbai. Al-'Abbas ya yi ihu da ƙarfinsa duka yana cewa: "Ina mayaƙan mashi?" "Wallahi," in ji Al-'Abbas, "da suka ji muryata tana kiransu su dawo, sai suka juya zuwa fagen yaƙi kamar yadda barewa (shanun daji) ke kai hankalinta ga 'ya'yanta."

The Messenger of Allâh (peace be upon him) ordered his uncle Al-‘Abbas — who was a sonorous voiced man — to call out on the followers. As loudly as he could, Al-‘Abbas shouted: “Where are the lancers?” “By Allâh,” Al-‘Abbas said, “Upon hearing my voice calling them back, they turned round to the battlefield as if they had been oryxes (wild cows) tending towards their calves.”.

"Ga mu nan, muna jiran umarninka. Ga mu nan." Suka ce. Ga su nan suna ƙoƙarin tsayar da raƙumansu, suna juyawa zuwa yaƙin. Duk wanda bai iya tilasta raƙumansa su juya baya ba, zai ɗauki sulkansa, ya jefa shi a wuyansa, ya sauka da gaggawa daga raƙumin tare da makaminsa a hannu, yana barin raƙumin ya yi tafiya cikin 'yanci zuwa inda muryar take. Muryoyin za su ƙara ƙara har sai da ɗari daga cikinsu suka taru kewaye da Annabi ﷺ, suka ci gaba da yaƙin.

“Here we are, at your service. Here we are. ” They said. There you see them trying to stop their camels and reverse to the battle. He who was unable to force his camel to turn back, would take his armour, fling it round his neck, and hastily dismount his camel with his weapon in his hand letting his camel move freely and run towards the voice source. Voices would grow louder and louder till a hundred of them gathered round the Prophet and resumed the fight.

Sai aka kira mutanen da ake kira bayan haka sune Al-Ansar, Mataimakan, suna cewa: "Ya ku mutanen Al-Ansar! Ya ku mutanen Al-Ansar!" Kungiya ta karshe da aka kira sune Bani Al-Harith bin Al-Khazraj. Rundunonin Musulmi sun rika shiga fagen daga daya bayan daya, ta hanyar da suka fita daga cikinsa. Juriyar bangarorin biyu tana da girma matuka. Dukkansu sun tsaya tsayin daka suna yaki da karfi. Manzon Allah ﷺ ya kasance yana kallon yakin cikin matukar kwadayi da zafin rai, har ya ce:

Those who were called out upon next were Al-Ansar, the Helpers, “O, folks of Al-Ansar! Folks of Al-Ansar!” The last group to be called out upon were Bani Al-Harith bin Al-Khazraj. Muslims battalions poured successively into the battlefield in the same manner that they had left it. The stamina of both parties was superb. Both of them stoodfast and fought fiercely. The Messenger of Allâh (peace be upon him) was so eagerly and furiously watching the battle that he said:

“Yanzu yaƙin ya yi tsanani.”

• “Now the fight has grown fierce.”.

Ba da jimawa ba bayan an jefa tsakuwa da ƙasa a fuskokin abokan gaba, sai suka sha mummunan kayi. Mutane kimanin saba'in na Banu Thaqif kaɗai aka kashe, Musulmai kuma suka kwashe duk raƙumansu na hawa, makamansu da dabbobinsu.

Few hours had elapsed since the earth-handful was hurled at the enemy’s faces, when they were shatteringly defeated. About seventy men of Thaqif alone were killed, and the Muslims plundered all their riding camels, weapons and cattle.

Allah, Tsarki ya tabbata a gare Shi, ya yi ishara zuwa ga wannan sauyin kwatsam a cikin Alƙur'ani lokacin da Ya ce:

Allâh, Glory is to Him, alluded to this sudden change in the Qur’ân when He said:

"…kuma a ranar Hunain (yaƙi), lokacin da kuka yi farin ciki da yawanku amma hakan bai amfane ku ba, kuma ƙasa, duk da faɗinta, ta matse muku, sai kuka juya kuna gudu. Sa'an nan Allah ya saukar da Sakinarsa (natsuwa, kwanciyar hankali, da tabbaci, da sauransu) ga Manzon Allah ﷺ da kuma muminai, ya saukar da runduna (mala'iku) waɗanda ba ku gani ba, ya kuma azabtar da kafirai. Wannan ne sakamakon kafirai." [9:25,26]

• “…and on the Day of Hunain (battle) when you rejoiced at your great number but it availed you naught and the earth, vast as it is, was straitened for you, then you turned back in flight. Then Allâh did send down His Sakinah (calmness, tranquillity, and reassurance, etc.) on the Messenger [Muhammad (peace be upon him) ] and on the believers, and sent down forces (angels) which you saw not, and punished the disbelievers. Such is the recompense of disbelievers.” [9:25,26]

Bayan an ci su da yaƙi, wasu sojojin abokan gaba sun nufi Ta'if, wasu kuma sun nufi Nakhlah da Awtas. Wata ƙungiya ta Musulmi karkashin jagorancin Abu 'Amir Al-Ash'ari, aka aika su domin bin abokan gaba, sai aka yi wasu arangama, inda aka kashe Abu 'Amir.

After their defeat, some enemy troops headed for Ta’if, others to Nakhlah and Awtas. A group of Muslims headed by Abu ‘Amir Al-Ash‘ ari, were despatched to chase the enemy, some skirmishes took place during which Abu ‘Amir was killed.

وسار فريق مماثل من الفرسان في أثر المشركين الذين سلكوا طريق نخلة، فأدركوا دريد بن الصمة، فقتله ربيعة بن رفيع. وبعد أن جمع الغنائم، غادر رسول الله ﷺ متوجهاً إلى الطائف لمواجهة أكبر عدد من المشركين المنهزمين. وكانت الغنيمة ستة آلاف أسير، وأربعة وعشرين ألف بعير، وأكثر من أربعين ألف شاة، وأربعة آلاف أوقية من الفضة. وأمر رسول الله ﷺ أن تُحبس الغنيمة في الجعرانة، وعيّن مسعود بن عمرو الغفاري للإشراف عليها. ولما فرغ تماماً من حملة الطائف، أُحضرت إلى رسول الله ﷺ إحدى الأسيرات، وهي الشيماء بنت الحارث السعدية، أخت رضاعة الرسول ﷺ، فعرّفته بنفسها. فلما تعرّف عليها بعلامة معينة، أكرمها، وبسط لها رداءه وأجلسها عليه. ثم أحسن إليها وأطلق سراحها، وأعادها إلى قومها.

A similar battalion of horsemen pursued the idolaters who threaded the track to Nakhlah and caught up with Duraid bin As-Simmah, who was killed by Rabi‘a bin Rafi‘. After collecting the booty, the Messenger of Allâh (peace be upon him) left for Ta’if to face the greatest number of the defeated idolaters. The booty was six thousand captives, twenty four thousand camels; over forty thousand sheep and four thousand silver ounces. The Messenger of Allâh (peace be upon him) gave orders that booty should be confined at Al-J‘iranah and ordained Mas‘ud bin ‘Amr Al-Ghifari to be in charge of it. It was only when he was entirely free from Ta’if Campaign, that one of the captives As-Shaimâ’, the daughter of Al-Harith As-Sa‘diya, the Messenger’s foster sister was brought to the Messenger of Allâh (peace be upon him) , she introduced herself to him. Upon recognizing her by a certain mark, he honoured her, spread for her his garment and seated her on it. He was graceful and released her and made her turn back to her people.

حملة الطائف في الحقيقة امتداد لغزوة حنين؛ وذلك لأن أغلب جنود هوازن وثقيف المنهزمين دخلوا الطائف مع القائد العام مالك بن عوف النصري، وتحصنوا فيها. فلما فرغ من غزوة حنين، جمع الغنائم في الجعرانة في الشهر نفسه (أي شوال) وفي السنة الثامنة للهجرة. وسارت كتيبة طليعية قوامها ألف رجل بقيادة خالد بن الوليد نحو الطائف، أما رسول الله ﷺ فقد مضى مارًّا بنخلة اليمانية وقرن المنازل ثم بلَيَّة. وكان في لَيَّة حصن يملكه مالك بن عوف، فأمر رسول الله ﷺ بهدمه. ثم واصل سيره حتى وصل الطائف، فنزل هناك، وضرب معسكره قرب حصنها، وحاصر أهل الحصن، لكن لم يطل ذلك الحصار.

Ta’if Campaign is in fact an extension of Hunain Ghazwah; that is because the majority of the defeated troops of Hawazin and Thaqif went into Ta’if with the general commander — Malik bin ‘Awf An-Nasri — and fortified themselves within it. So upon finishing with Hunain Invasion, he gathered the booty at Al-Ji‘ranah in the very month (i.e. Shawwal) and in the eighth year A.H. A vanguard battalion of a thousand men led by Khalid bin Al-Waleed marched towards At-Ta’if. Whereas the Messenger of Allâh (peace be upon him) proceeded passing through Nakhlah Al-Yamaniyah, Qarn Al-Manazil and through Laiyah. At Laiyah there was a castle that belonged to Malik bin ‘Awf, so the Messenger of Allâh (peace be upon him) gave orders to have it destroyed. He resumed his march till he got to Ta’if. There he dismounted, camped near its castle and laid siege to the castle inhabitants; but not for long.

Har yanzu ana ci gaba da samun sabani game da tsawon lokacin da kewayen ya ɗauka. Duk da haka, an kiyasta shi tsakanin kwanaki 10 zuwa 20. A lokacin kewayen an yi harbin kibau da jifan duwatsu sosai. Domin da zarar Musulmi suka kewaye katangar, mutanenta suka fara harbin kibau a kansu. Kibiyoyin sun yi yawa kuma sun yi ƙarfi sosai har suka yi kama da fāra mai tafiya. Wasu Musulmi sun ji rauni, kuma mutum goma sha biyu sun mutu.

How long the siege continued, is still a matter of disagreement. It however stands between 10-20 days. A lot of arrow-shooting and rock-hurling occurred during the siege. For as soon as the Muslims laid siege round the castle, its people started shooting arrows against them. The arrows were so intense and fierce that they looked as if they had been locusts on the move. A number of Muslims were wounded and twelve were killed.

Don a nisantar da kibiyoyi, sai Musulmi suka hau wani wuri mai tsayi suka yi sansani a kai — wato abin da ake kira yanzu Masallacin At-Ta’if. Annabi ﷺ ya kafa wata injin jifa (mangonel) ya yi ta harbin katangar gari. Daga karshe sai aka samu wata gibi a katangar, ta inda wasu Musulmi suka iya shiga cikin gari, suna samun kariya daga wata tanki na katako, da niyyar kunna wuta a cikinsa. Sai dai makiya sun zubo musu da karfe mai zafi sosai. Saboda haka Musulmi suka fita daga tankin, aka sake harbin kibiyoyi a kansu, har wasu daga cikinsu suka mutu. Domin tilasta makiya su mika wuya, Annabi ﷺ ya bi manufar yaki ta kone-konen amfanin gona da yankan shi. Umurninsa shi ne a yanke gonakin inabinsu a kone su. Da suka ga Musulmi suna saurin yankewa da kone kurangar inabinsu, sai suka roki Annabi ﷺ ya tsaya, ya ji tausayinsu saboda Allah da kuma saboda dangantakar zumunci. Sai Annabi ﷺ ya amince. Lokacin da mai kiran Manzon Allah ﷺ ya kira mutane yana cewa: "Duk wanda ya sauko ya fito daga gari, zai samu 'yanci." Mutum ashirin da uku suka fito. Daga cikinsu akwai Abu Bakrah, wanda ya daure kansa da bango ya sauko ta hanyar wata karamar dabarar juyawa, irin wadda ake amfani da ita wajen debo ruwa daga rijiya. Yadda ya sauko da ita ya sa Annabi ﷺ ya ba shi laqabi "Abu Bakrah", wato mutumin da ke da dabarar juyawa. Manzon Allah ﷺ ya 'yantar da su duka, ya kuma danka kowannensu ga wani Musulmi domin ya kula da harkokin rayuwarsu, abin da mutanen cikin garin ba su iya jurewa ba.

Bayan dawowarsa da janye kewayen Ta'if, Manzon Allah ﷺ ya zauna sama da dare goma a Al-Ji‘ranah kafin ya fara raba ganima. Jinkirin rabon ya kasance ne saboda fatan Manzon Allah ﷺ cewa wakilan Hawazin za su zo su sanar da tubansu, saboda haka za su iya karɓar asarar da suka yi. Ganin cewa babu ɗayansu da ya zo, sai ya fara raba ganimar don ya kwantar da hankalin shugabannin kabilu da mashahuran mutanen Makkah. Mutanen da suka fara karɓar ganima kuma suka samu mafi yawan rabo su ne waɗanda suka kwanan nan suka karɓi Musulunci.

Upon returning and lifting the siege in Ta’if, the Messenger of Allâh (peace be upon him) had stayed over ten nights at Al-Ji‘ranah before starting to distribute the booty. Distribution delay was due to the Prophet’s hope that Hawazin’s delegation might arrive and announce their repentance and consequently reclaim their loss. Seeing that none of them arrived, he started dividing the booty so as to calm down the tribes’ chiefs and the celebrities of Makkah. The first to receive booty and the ones who obtained the greatest number of shares were the people who had recently embraced Islam.

Abu Sufyan bin Harb an ba shi raƙuma ɗari da ozoji arba'in (na zinariya), amma sai ya ce, "Yaya game da ɗana, Yazeed? Ba shi da rabo?" Sai aka ba shi irin wannan adadin domin ɗansa shi ma. Duk da haka sai ya yi kuka: "Kuma yaya game da rabon Mu'awiyah, ɗana na biyu?" Sai Annabi ﷺ ya ba Mu'awiyah kamar yadda ya ba mahaifinsa da ɗan'uwansa. An ba Hakeem bin Hizam raƙuma ɗari, amma aka ƙara masa wasu ɗari lokacin da ya nema. An ba Safwan bin Omaiyah raƙuma ɗari uku, raƙuma ɗari a kowane lokaci. Haka aka ambata a cikin Shifa, littafin Qadi Iyadh. Annabi ﷺ ya ba Al-Harith bin Harith bin Kilda raƙuma ɗari. Ya kuma ba wasu shugabannin Quraish da sauran kabilu raƙuma ɗari; wasu ya ba hamsin, wasu kuma arba'in. Daga ƙarshe labarin ya bazu a tsakanin mutane cewa, "Muhammad yana bayarwa da yawa kuma ba ya tsoron talauci." Wannan ya sa Balarabe-Bedouins suka taru a kewayensa suna tsammanin za a ba su wani abu na dukiya. Sun yi yawa har suka tilasta Annabi ﷺ ya nemi mafaka a kusa da wata bishiya, har ma suka ɗauke masa tufafinsa. Sai ya ce: "Ya ku mutane! Ku mayar mini da tufafina! Na rantse da Wanda rayuwar Muhammad ke hannunsa, da ina da raƙuma masu yawan bishiyoyin Tihama, da na raba su a tsakaninku. Kun sani sarai cewa ni ba mai bakin hali ba ne, ba matsoraci ba, kuma ba maƙaryaci ba ne." Sannan, yana tsaye kusa da raƙumansa, ya zaro gashi daga kan ƙoƙon bayan raƙumin, ya riƙe shi tsakanin yatsunsa biyu, ya ɗaga shi sama ya ce: "Ya ku mutane, na rantse da Allah, ba abin da nake samu daga ganimarku sai rabin ɗaya cikin biyar, kuma wannan ɗaya cikin biyar ɗin ma zai koma gare ku."

Abu Sufyan bin Harb was given a hundred camels and forty (gold) ounces and yet he said, “What about my son, Yazeed’s Share?” So he was given the same quantity for his son as well. But yet he exclaimed: “And what about the share of Mu‘âwiyah, my second son?” So the Prophet (peace be upon him) gave Mu‘âwiyah as much as he gave his father and brother. Hakeem bin Hizam was given a hundred camels, but he was given a hundred more when he demanded. Safwan bin Omaiyah was given three hundred camels - a hundred camels at each time. It is thus mentioned in Shifâ, Book by Qadi Iyadh. The Prophet (peace be upon him) gave Al-Harith bin Harith bin Kilda a hundred camels. He also gave some chiefs of Quraish and other clans a hundred camels; he gave others fifty and some others had forty. Eventually it was spread among people that “Muhammad grants generously and fears not to grow poor.” This made bedouins gather around him expecting to be given some wealth. They were so many that they forced the Prophet (peace be upon him) to seek refuge against a tree and they even took away his garment, “O people!“ He said, “Give me back my garment! For I swear by the One in Whose Hand is Muhammad’s soul, that if I had as many numerous camels as the number of Tihama trees, I would distribute them among you. You know quite well that I am neither mean nor coward or a liar.” Standing by his camel he plucked out a hair of his camel’s hump and held it between his two fingers, lifted it up and said: “O people, I swear by Allâh that I get nothing but one-fifth of your booty, and this very fifth goes back to you.”.

Da farko, manufar rabon Annabi ﷺ ba ta yi wa mutane da yawa daɗi ba. Saboda haka, mutane masu kaifin harshe suka fara bayyana ƙin amincewarsu. Ansār na cikin waɗanda wannan manufa ta shafa. An hana su ganima ta Hunain, duk da cewa su ne aka kira a lokacin wahalar Hunain, su ne kuma suka fara garzayawa yaƙi tare da Manzon Allah ﷺ, suka tsaya tsayin daka har shan kayi ya koma nasara. Yanzu ga su nan suna kallon waɗanda suka gudu suna cika hannayensu da ganima, alhali su ba a ba su komai ba.

At first the Prophet’s policy of distribution was uncomprehended by many a man. Therefore sharp-tongued people started expressing their objections. The Helpers were among those who were afflicted by this policy. They were deprived of Hunain gifts though they had been the ones who were summoned at Hunain hard times and they were the first to rush to fight with the Messenger of Allâh (peace be upon him) and standfast till the defeat turned into victory. Now here they are watching those who escaped fill their hands with booty while they are given nothing.

Daga Ibn Ishaq: Lokacin da Manzon Allah ﷺ ya bai wa Quraishawa da kabilun Larabawa waɗancan kyaututtuka, bai ba Ansar komai ba, sai wani rukuni na Ansar suka ji damuwa game da hakan har maganganun ƙarya game da Annabi ﷺ suka yaɗu a tsakaninsu, har wani daga cikinsu ya ce: "Na rantse da Allah, Manzon Allah ﷺ mutanen gidansa sun ɓata masa suna!" Maganganun nan suka ci gaba da yaɗuwa har Sa'd ɗan 'Ubada ya haɗu da Manzon Allah ﷺ, wanda shi kuma bayan wani lokaci ya fita wajen mutanensa. Sa'd ɗan 'Ubada ya ce: "Ya Manzon Allah, wannan rukuni na Ansar suna fushi da kai saboda rabon ganima da ka samu. Ka raba rabo ga danginka, ka aika kyaututtuka masu yawa ga kabilun Larabawa, amma wannan rukuni bai samu komai ba." Annabi ﷺ ya tambayi Sa'd yana cewa: "Sa'd, me kake ganin game da duk wannan?" Sa'd ya amsa: "Ya Manzon Allah, ka sani ni ba kowa ba ne face ɗaya daga cikin wannan rukuni." "Ka kira mutanenka ka kawo su wajena cikin wannan rumfa." In ji Annabi ﷺ.

On the authority of Ibn Ishaq: “When the Messenger of Allâh (peace be upon him) had given Quraish and Arab tribes those gifts and allotted nothing to the Helpers, a group of the Helpers felt so uneasy about it that a lot of ill-statements against the Prophet (peace be upon him) were spread among them to an extent that one of them said: “By Allâh, the Messenger of Allâh (peace be upon him) was ill-spoken of by his folksmen!” And those ill-statements went on spreading till Sa‘d bin ‘Ubadah met the Messenger of Allâh (peace be upon him) , who in his turn faced his people after a while. Sa‘d bin ‘Ubadah said: “O Messenger of Allâh, this group of the Helpers are furious at you about the distribution of the booty that you had won. You have allotted shares to your own kinsmen and forwarded lots of gifts to the Arab tribes. But this group has obtained nothing.” The Prophet (peace be upon him) asked Sa‘d exclaiming: “Sa‘d, what do you think of all that?” Sa‘d replied: “O Messenger of Allâh. You know that I am nothing but a member of this group.” “Call out on your people and bring them forth to me into this shed.” Said the Prophet (peace be upon him).

Wakilin Hawazin ya iso wurin Musulmai jim kaɗan bayan an raba ganima. Mutum goma sha huɗu ne, wanda Zuhair bin Sard ya jagoranta. Kawun reno na Manzon Allah ma yana cikinsu. Suka roƙe shi ya ba su wani ɓangare na dukiya da ganima. Suka faɗi kalmomi masu taɓa zuciya har Manzon Allah ﷺ ya ce musu: "Kun ga waɗanda suke tare da ni. Maganar da ta fi so a gare ni ita ce wadda ta fi gaskiya. Wane ne ya fi so a gare ku, dukiyarku ko matanku da 'ya'yanku?" Suka amsa: "Babu abin da ya kai zumunci." Sai ni kuwa idan na yi sallar azahar, ku tashi ku ce: "Muna roƙon Manzon Allah ﷺ ya yi wa muminai wa'azi, kuma muna roƙon muminai su yi wa Manzon Allah ﷺ wa'azi, su bar mana fursunonin mutanenmu da suka faɗa hannunsu." Don haka, lokacin da Manzon Allah ﷺ ya yi sallar azahar, sai suka tashi suka faɗi abin da aka umarce su su faɗa. Manzon Allah ﷺ ya ce: "Abin da yake nawa da na 'ya'yan Abdul Muɗɗalib, to daga yanzu ku ɗauke su naku. Zan kuma roƙi mutanena su mayar muku da nasu." Da Muhajirai da Ansarawa suka ji haka, suka ce: "Abin da yake namu, daga yanzu mun miƙa shi ga Manzon Allah ﷺ." Amma Al-Aqra' bin Habis ya ce: "Ba zan bayar da komai daga abin da yake nawa da na Banu Tamim ba." Haka ma 'Uyaina bin Hisn ya ce: "Ni da Banu Fazara, na ce 'A'a'." Al-'Abbas bin Mirdas ma ya ƙi, ya ce: "A'a" ga Banu Sulaim da kansa. Amma mutanensa sun ce akasin haka: "Duk ganimar da take tamu, mun miƙa ta ga Manzon Allah ﷺ." "Ka raunana matsayina." In ji Al-'Abbas bin Mirdas nan take. Sai Manzon Allah ﷺ ya ce: "Waɗannan mutane sun zo muku ne a matsayin Musulmai. Saboda wannan na jinkirta raba ganimar." Bugu da ƙari, na ba su zaɓi mai adalci, amma sun ƙi sai dai matansu da yaransu. Saboda haka, duk wanda yake da wasu daga cikinsu kuma ya zaɓi ya mayar da su da son rai, bari ya yi haka. Amma waɗanda suka fi son riƙe abin da yake nasu, bari su ma su mayar da su, kuma za a ba shi ninki shida na abin da Allah zai azurta mu da shi daga cikin ganima ta farko.” Mutane suka ce, “Za mu miƙa su duka da son rai saboda Manzon Allah.” Manzon Allah ﷺ ya ce: “Amma ta wannan hanya ba za mu iya sanin wanda ya yarda da wanda bai yarda ba. Don haka ku koma, kuma za mu jira shugabanninku su isar mana da shawarwarinku.” Dukansu suka mayar da matan da yaran. Wanda kaɗai ya ƙi bin abin da Manzon ﷺ ya so shi ne ‘Uyaina bin Hisn. Ya ƙi barin wata tsohuwa daga cikinsu ta koma da farko. Daga baya ya bar ta ta koma. Manzon Allah ﷺ ya ba kowane fursuna tufa a matsayin kyauta.

Hawazin’s delegation arrived a Muslims just after the distribution of spoils. They were fourteen men headed by Zuhair bin Sard. The Messenger’s fosteruncle was one of them. They asked him to bestow upon them some of the wealth and spoils. They uttered so touching words that the Messenger of Allâh (peace be upon him) said to them: “You surely see who are with me. The most desirable speech to me is the most truthful. Which is dearer to you, your wealth or your women and children?” They replied: “Nothing whatsoever compares with kinship.” Then when I perform the noon prayer, stand up and say: “We intercede with the Messenger of Allâh (peace be upon him) to exhort the believers, and we intercede with the believers to exhort the Messenger of Allâh (peace be upon him) to forego the captives of our people fallen to their lot.” So when the Messenger of Allâh (peace be upon him) performed the noon prayer, they stood up and said what they had been told to say. The Messenger (peace be upon him) , then, said: “As for what belongs to me and to the children of Abdul Muttalib, you may consider them, from now on, yours. And I will ask my folksmen to give back theirs.” Upon hearing that the Emigrants and the Helpers said: “What belongs to us is, from now on, offered to the Messenger of Allâh (peace be upon him) .” But Al-Aqra‘ bin Habis said, “We will grant none of what belongs to me and to Bani Tamim,”; so did ‘Uyaina bin Hisn, who said: “As for me and Bani Fazarah, I say ‘No’.” Al- ‘Abbas bin Mirdas also refused and said: “No” for Bani Saleem and him. His people, however, said otherwise: “Whatever spoils belong to us we offer to the Messenger of Allâh (peace be upon him) ” “You have undermined my position.” Said Al-‘Abbas bin Mirdas spontaneously. Then the Messenger of Allâh (peace be upon him) said: “These people have come to you as Muslims. For this I have already tarried the distribution of the booty. Besides, I have granted them a fair option but they refused to have anything other than their women and children. Therefore he who has some of theirs and will prefer willingly to give them back, let them do. But those who favours to keep what he owns to himself, let them grant them back too, and he will be given as a recompense six times as much from the first booty that Allâh may provide us.” People then said, “We will willingly offer them all for the sake of the Messenger of Allâh.” The Messenger of Allâh (peace be upon him) said: “But in this way we are not able to find out who is content and who is not. So go back and we will be waiting for your chiefs to convey to us your decisions.” All of them gave back the women and children. The only one who refused to comply with the Messenger’s desire was ‘Uyaina bin Hisn. He refused to let an old woman of theirs go back at first. Later on he let her go back. The Messenger of Allâh (peace be upon him) gave every captive a garment as a gift.

Bayan an raba ganima a Al-Ji‘ranah, ya bar wurin yana sanye da tufafin Al-‘Umrah, ya nufi Makkah domin yin Al-‘Umrah. Manzon Allah ﷺ ya juya daga nan zuwa Madinah bayan ya nada ‘Itab bin Usaid a matsayin gwamnan Makkah. Isowarsa Madinah ya kasance a cikin kwanaki shida na ƙarshe na watan Dhul-Qa‘dah, a shekara ta 8 bayan hijira. A wannan lokaci Muhammad Al-Ghazali ya ce:

Having accomplished the distribution of the spoils at Al-Ji‘ranah he left it while wearing Al-‘Umrah clothes and proceeded to Makkah to perform Al-‘Umrah. The Messenger of Allâh(Peace be upon him) turned back from there to Madinah after appointing ‘Itab bin Usaid on Makkah as governor. His arrival to Madinah was by the last six nights of Dhul-Qa‘dah, in the year 8 A.H. On this occasion Muhammad Al-Ghazali said:

"Wane babban canji ne tsakanin lokacin nasara na Muhammad ﷺ a yanzu, wanda Allah ya ɗaukaka shi da nasara bayyananniya, da lokacin da ya gabata, lokacin da Muhammad ﷺ ya fara isa wannan gari, shekara takwas da suka wuce."

“What a great change it is between the victorious period of Muhammad at present which Allâh has towered with a manifest conquest, and that period of the past during which Muhammad first arrived at this town, eight years ago.”.

Lokacin da ya fara zuwa Madina, an bi shi don a kama shi, kuma ana nemansa. Yana neman mafaka mai aminci. Shi baƙo ne kaɗai, mai neman abokantaka da ta'aziyya. Mutanen Madina sun karɓe shi, suka ba shi wurin zama, suka taimake shi, kuma suka rungumi hasken Musulunci wanda aka saukar masa. Saboda shi, ba su damu da adawar sauran mutane ba. Ga shi yanzu yana shiga Madina a karo na biyu, bayan shekara takwas da ziyarar farko. Madina, garin da ya karɓe shi a lokacin da yake muhajirin da ke cikin tsoro, yanzu ta sake karɓarsa, a lokacin da Makka ta zama a hannunsa kuma tana ƙarƙashin ikonsa. Makka ta kawar da girman kai da Jahiliyya (wato zamanin kafin Musulunci da al'adunsa). Yanzu tana alfahari kuma tana da ƙarfi a cikin Musulunci. Manzon Allah ﷺ ya yafe dukkan kurakurai da laifuffukan mutanenta.

When he first came to Madinah, he was pursued and wanted. He was seeking a secure shelter. He was a lonely stranger who sought companionship and comfort. The people of Madinah welcomed him, gave him residence and aided him and embraced the light of Islam, which had been sent down upon him. They, for his sake, did not care about the enmity of other peoples. Here he is entering Madinah again, after the lapse of eight years of that first visit. Madinah, the town that had received him once, when he was a frightened Emigrant; it receives him once again when Makkah has become in his hands and at his disposal. It is Makkah that has got rid of its pride and Jahiliyah (i.e. pre-Islamic period and traditions). It is now proud again and mighty in Islam. The Messenger of Allâh forgave all the errors and wrongs of its people.

Bayan dawowarsa daga wannan doguwar tafiya mai nasara, Manzon Allah (ﷺ) ya zauna a Madina, inda ya karɓi wakilai, ya aika da jakadu, ya kuma naɗa malamai da masu kira zuwa Musulunci a ko'ina. Waɗanda zukatansu har yanzu cike suke da son zuciya ga Musulunci, don haka suka ƙi shiga addinin Allah saboda girman kai, an danne su sosai saboda ƙin amincewarsu da halin da ake ciki a Larabawa a lokacin.

Upon returning from this long successful travel, the Messenger of Allâh (peace be upon him) stayed in Madinah where he received delegates and dispatched agents and appointed preachers and callers to Islam everywhere. Those whose hearts were still full of prejudice against Islam and therefore were too proud to embrace Allâh’s religion, were decisively muffled on their non-acquiescence in the status quo prevalent then in Arabia.

Ga wani ƙaramin bayani game da muminai. Mun riga mun bayyana cewa isowar Manzon Allah zuwa Madina ta kasance a ƙarshen kwanakin shekara ta takwas ta Hijira. Jim kaɗan bayan jinjirin watan Muharram na shekara ta tara ya bayyana, sai Manzon Allah ﷺ ya aika muminai zuwa ga kabilu kamar yadda jerin da ke ƙasa ya nuna:

Here is a mini-image about the believed ones. We have already stated that the Messenger’s arrival in Madinah was by the last days of the eighth year of Al-Hijra. No sooner the crescent of Muharram of the ninth year turned up than the Messenger of Allâh (peace be upon him) dispatched the believed ones, to the tribes as shown in the list below:

• 1. ‘Uyaina bin Hisn zuwa Banu Tamim.

• 1. ‘Uyaina bin Hisn to Bani Tamim.

2. Yazeed bin Husain zuwa Aslam da Ghifar.

2. Yazeed bin Husain to Aslam and Ghifar.

3. ‘Abbad bin Bishr Al-Ashhali zuwa ga Sulaim da Muzainah.

3. ‘Abbad bin Bishr Al-Ashhali to Sulaim and Muzainah.

4. Rafi‘ bin Mukaith zuwa Juhainah. 5. ‘Amr bin Al-‘As zuwa Banu Fazarah.

4. Rafi‘ bin Mukaith to Juhainah. 5. ‘Amr bin Al-‘As to Bani Fazarah.

6. Ad-Dahhak bin Sufyan zuwa Bani Kilab.

6. Ad-Dahhak bin Sufyan to Bani Kilab.

7. Basheer bin Sufyan zuwa ga Banu Ka‘b.

7. Basheer bin Sufyan to Bani Ka‘b.

8. Ibn Al-Lutabiyah Al-Azdi zuwa Banu Dhubyan.

8. Ibn Al-Lutabiyah Al-Azdi to Bani Dhubyan.

Kamar yadda aka aika wadanda suka yi imani zuwa kabilu, mun fahimci cewa aika karin wasu runduna zuwa dukkan yankunan Larabawa larura ce domin yaduwa da mamayar tsaro a kan dukkan kasar Larabawa.

In the same way that the believed ones were dispatched to the tribes, we understand that dispatching some more platoons to all regions of Arabia is a necessity for the prevalence and domination of security on all lands of Arabia.

Ga jerin waɗannan runduna:

Here is a list of those platoons:

1. Sariyyar ‘Uyaina bin Hisn Al-Fazari zuwa Banu Tamim a watan Al-Muharram, shekara ta tara bayan Hijira. Ta kunshi mahaya hamsin, babu ko ɗaya daga cikinsu da yake Muhajiri ko Ansari.

1. ‘Uyaina bin Hisn Al-Fazari’s platoon in Al-Muharram, the ninth year of Al-Hijra to Bani Tamim. It consisted of fifty horsemen, none of them was an Emigrant or a Helper.

Wannan balaguron an aika shi ne saboda Bani Tamim sun riga sun roƙi sauran kabilu kada su biya haraji (Al-Jizya), har ta kai ga sun hana su biyan sa.

2. This expedition was dispatched due to the fact that Bani Tamim had already urged other tribes not to pay tribute (Al-Jizya) and eventually stopped them from paying it.

Saboda haka, 'Uyaina bin Hisn ya fita don yaƙar su. Duk hanyar da ya bi yana tafiya da dare yana ɓoye da rana. Ya ci gaba da haka har ya riske su ya kai musu farmaki a cikin hamada. Sun gudu domin ransu. An kama maza goma sha ɗaya, mata ashirin da ɗaya, da yara maza talatin a lokacin. Ya kore su zuwa Madinah, aka tsare su a gidan Ramlah bint Al-Harith. Shugabanni goma daga cikinsu, waɗanda suka zo bakin ƙofar Annabi ﷺ, suka kira shi suna cewa: "Ya Muhammad, fito ka fuskance mu." Lokacin da ya fito, suka kama shi suka fara magana.

Therefore, ‘Uyaina bin Hisn set out to fight them. All the way long he marched by night and lurked by day. He went on that way till he overtook them and attacked them in the desert. They fled back for their lives. Eleven men, twenty-one women and thirty boys were captured then. He drove them back to Madinah and were housed in Ramlah bint Al-Harith’s residence. Ten of their leaders, who came to the Prophet’s door, called out unto him saying: “O Muhammad come out and face us.” When he went out they held him and started talking.

Ya yi magana da su na wani lokaci, sannan ya bar su ya je ya yi sallar azahar. Bayan sallar ya zauna a filin masallaci. Sun bayyana muradin nuna fahariya da girman kai. Domin haka, sai suka gabatar da mai jawabinsu, 'Utarid bin Hajib, wanda ya gabatar da jawabinsa.