Meskipun secara militer ghazwah ini tidak mencapai dimensi penuhnya, ghazwah ini memiliki implikasi tertentu yang menimbulkan keadaan gejolak di dalam Negara Islam, dan mengakibatkan kehinaan yang menyelimuti kaum munafik. Selain itu, ghazwah ini juga menghasilkan penetapan undang-undang yang memperkokoh, yang memberikan kesan kemuliaan, martabat, dan kesucian jiwa kepada umat Islam.

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

Berita sampai kepada Nabi ﷺ pada 2 Sya‘ban bahwa pemimpin Bani Al-Mustaliq, Al-Harith bin Dirar, telah menggerakkan pasukannya bersama sebagian orang Arab untuk menyerang Madinah. Buraidah bin Al-Haseeb Al-Aslami segera diutus untuk memastikan kabar tersebut. Ia berbicara dengan Abi Dirar, yang menegaskan niatnya untuk berperang. Kemudian ia mengirim seorang pengintai untuk menyelidiki posisi kaum Muslimin, tetapi pengintai itu tertangkap dan dibunuh. Nabi ﷺ memanggil orang-orangnya dan memerintahkan mereka untuk bersiap berperang. Sebelum berangkat, Zaid bin Haritha diberi mandat untuk mengurus urusan Madinah dan mengaturnya. Ketika mendengar kedatangan kaum Muslimin, orang-orang kafir menjadi ketakutan, dan orang-orang Arab yang bersama mereka membelot dan melarikan diri demi menyelamatkan nyawa mereka. Abu Bakar dipercaya memegang panji kaum Muhajirin, dan panji kaum Anshar diserahkan kepada Sa‘d bin ‘Ubada. Kedua pasukan berhenti di sebuah sumur bernama Muraisi. Saling melepaskan panah berlangsung selama satu jam, lalu kaum Muslimin menyerbu dan terlibat pertempuran dengan musuh, yang berakhir dengan kemenangan penuh bagi kaum Muslimin. Sebagian orang terbunuh, wanita dan anak-anak orang kafir ditawan, dan banyak harta rampasan jatuh ke tangan kaum Muslimin. Hanya satu orang Muslim yang terbunuh, secara tidak sengaja oleh seorang dari kaum Anshar. Di antara para tawanan terdapat Juwairiyah, putri Al-Harith, pemimpin kaum kafir. Nabi ﷺ menikahinya, dan sebagai gantinya kaum Muslimin membebaskan seratus tawanan musuh lainnya yang kemudian memeluk Islam, dan mereka kemudian disebut sebagai kerabat ipar Nabi ﷺ.

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

‘Abdullah bin Ubai, seorang munafik yang sangat jahat, dipenuhi kedengkian terhadap Islam dan kaum Muslimin, karena ia meyakini bahwa Nabi ﷺ telah merampas darinya kepemimpinan atas Al-Aws dan Al-Khazraj, dua kabilah yang telah sepakat atas kenabian Muhammad ﷺ dan atas kepemimpinan beliau terhadap mereka.

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

Kedengkian ‘Abdullah telah tampak sebelum ia berpura-pura masuk Islam. Setelah peristiwa Perang Badar, ia berlagak sebagai seorang Muslim, namun di lubuk hatinya ia tetap menjadi musuh Allah yang sangat berbahaya, musuh Rasul-Nya, dan seluruh orang beriman pada umumnya. Satu-satunya tujuannya selalu adalah menebarkan benih perpecahan di tengah umat Islam, dan melemahkan perjuangan agama langit yang baru ini. Perilaku khianatnya dapat disaksikan di mana-mana, namun tampak sangat nyata dalam upaya-upaya jahatnya untuk menciptakan kekacauan dan perpecahan di kalangan kaum Muslimin pada Perang Uhud. Kemunafikan dan tipu dayanya mencapai dimensi yang serius dan buruk ketika ia berdiri di antara kaum Muslimin sesaat sebelum khutbah Jumat Nabi ﷺ, lalu dengan nada mengejek berkata kepada mereka: “Inilah Rasulullah ﷺ, yang telah memuliakan kalian dengan Allah, maka kalian harus menolong, menaati, dan mendengarkan beliau,” kemudian ia duduk kembali. Ia melakukan hal yang sama setelah Perang Uhud pada hari Jumat. Ia begitu kurang ajar dan lancang sehingga ucapannya jelas-jelas mengandung kedengkian yang sudah mengakar, hingga sebagian kaum Muslimin menarik jubahnya dengan penuh celaan dan membungkamnya. Ia segera pergi sambil melontarkan kata-kata kasar dan mengejek. Seorang dari kalangan Anshar menemuinya di pintu masjid dan memerintahkannya untuk kembali dan memohon ampunan Allah kepada Rasulullah ﷺ, tetapi ia membantah bahwa ia tidak pernah menginginkan beliau memohonkan ampunan itu. Lebih dari itu, ia menjalin hubungan rahasia dengan Bani Nadir, kabilah Yahudi lainnya, mendorong mereka untuk membuat persekutuan dengannya dan menjanjikan dukungan bagi mereka; semua ini dalam upaya tanpa henti dalam proses panjang konspirasi dan intrik yang dirancang melawan kaum Muslimin. Firman Allah mengenai perbuatan khianat dan upaya-upaya mengerikannya selama Perang Khandaq datang untuk membuktikan dengan jelas model kemunafikan ini:

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

Selama Ghazwah ini, orang-orang munafik hampir berhasil menciptakan semacam perpecahan di antara kaum Muslimin sendiri, disertai fitnah yang serius dan keji terhadap Nabi ﷺ. Singkatnya, perilaku mereka merupakan terjemahan nyata dari firman Allah:

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

• "Seandainya mereka ikut berangkat bersamamu, niscaya mereka tidak akan menambahkan kepadamu selain kekacauan, dan mereka pasti akan bergegas ke sana kemari di tengah-tengah kalian (menyebarkan kerusakan) dan menyebarkan fitnah di antara kalian …" [9:47].

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

Perselisihan hampir pecah antara kaum Muhajirin dan kaum Anshar akibat tipu daya dan niat jahat yang dirancang oleh orang-orang munafik. Nabi ﷺ menegur mereka dan menggambarkan perbuatan buruk mereka sebagai sesuatu yang berbau praktik jahiliyah. Mereka, orang-orang munafik yang dipimpin oleh 'Abdullah bin Ubai, murka karena tantangan yang ditunjukkan kaum Muslimin terhadap rencana-rencana permusuhan dan intrik keji yang dirajut di balik pintu tertutup. Mereka bersumpah, "Yang paling mulia akan mengusir yang paling hina dari Madinah," dan menambahkan: "Mereka (kaum Muslimin) telah memperbanyak diri dan berbagi tanah dengan kita. Jika engkau menggemukkan anjingmu, ia akan memakanmu." Ketika ucapan itu sampai kepada Nabi ﷺ, 'Umar, seorang sahabat yang dihormati, meminta izin untuk membunuh Ibnu Ubai. Nabi ﷺ secara alami menolak usulnya dengan alasan bahwa tidak layak bagi seorang Nabi ﷺ untuk dituduh membunuh kaumnya sendiri. Sebaliknya, dalam langkah yang tak terduga, beliau ﷺ meminta 'Umar mengumumkan keberangkatan. Beliau berjalan bersama para pengikutnya selama dua hari hingga matahari terasa sangat panas. Mereka berhenti dan tertidur, sebuah upaya cerdik untuk mengalihkan perhatian kaumnya dari peristiwa sebelumnya. Putra 'Abdullah mendengar tentang ucapan keji ayahnya itu, dan ketika rombongan tiba di Madinah, ia menghunus pedangnya dan menghalangi ayahnya masuk ke kota hingga ayahnya mengakui dan menyatakan bahwa dirinya sendiri adalah yang paling hina di antara penduduk Madinah, sedangkan Nabi ﷺ adalah yang paling mulia di antara mereka. Dengan demikian, ucapan sombong itu berbalik menimpa kepalanya sendiri. Juga diriwayatkan bahwa sang putra siap membunuh ayahnya seandainya Nabi ﷺ menghendakinya.

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

Peristiwa yang sangat menyakitkan ini terjadi dalam perjalanan pulang Nabi ﷺ dari ekspedisi melawan Bani Mustaliq. Pasukan Muslim harus berhenti untuk bermalam di suatu tempat, tidak jauh dari Madinah. Dalam ekspedisi ini, Nabi ﷺ ditemani oleh istrinya yang mulia dan cerdas, ‘Aisyah (semoga Allah meridainya). Kebetulan, ‘Aisyah (semoga Allah meridainya) keluar cukup jauh dari perkemahan untuk buang hajat. Ketika ia kembali, ia mendapati kalungnya telah hilang entah di mana. Kalung itu sendiri tidak bernilai tinggi, tetapi karena itu merupakan pinjaman dari seorang sahabat, ‘Aisyah (semoga Allah meridainya) pergi lagi untuk mencarinya. Sepulangnya, dengan rasa sedih dan malu yang besar, ia mendapati pasukan sudah berangkat meninggalkannya bersama unta yang biasa ia tunggangi. Para pembantunya mengira ia berada di dalam sekedup karena saat itu ia kurus, masih sangat muda, dan bertubuh ringan. Dalam keadaan tidak berdaya, ia duduk dan menangis hingga akhirnya tertidur. Safwan bin Mu‘attal, seorang Muhajir, yang berjalan di barisan belakang, mengenalinya karena ia pernah melihatnya sebelum turunnya ayat yang mewajibkan hijab. Safwan membawanya dengan untanya ke Madinah tanpa mengucapkan sepatah kata pun kepadanya, sementara ia sendiri berjalan di belakang hewan tersebut. Orang-orang munafik di Madinah yang dipimpin oleh ‘Abdullah bin ‘Ubay bin Salul berusaha memanfaatkan peristiwa ini dan menyebarkan fitnah keji terhadap ‘Aisyah (semoga Allah meridainya). Sayangnya, sebagian kaum Muslimin ikut terlibat di dalamnya. Setibanya di Madinah, Nabi ﷺ bermusyawarah dengan para sahabatnya, yang mengemukakan pendapat beragam, mulai dari perceraian hingga mempertahankan pernikahan. Peristiwa ini hampir memicu perkelahian antara dua kelompok yang bersaing, yaitu Al-Aus dan Al-Khazraj, tetapi campur tangan Nabi ﷺ meredakan kedua pihak seketika. ‘Aisyah (semoga Allah meridainya), yang tidak mengetahui desas-desus yang beredar, jatuh sakit dan terbaring di tempat tidur selama sebulan. Setelah pulih, ia mendengar tentang fitnah itu, lalu meminta izin untuk pergi menemui orang tuanya guna mencari kabar yang benar. Kemudian ia menangis tersedu-sedu, dan ia tinggal dua hari satu malam tanpa tidur, terus-menerus menangis hingga ia merasa hatinya hampir robek. Nabi ﷺ datang menjenguknya dalam keadaan itu, lalu setelah bersaksi tentang keesaan Allah, beliau ﷺ bersabda kepadanya, "Jika engkau tidak bersalah, maka Allah akan membersihkanmu; namun jika tidak, maka engkau harus memohon ampun dan pengampunan-Nya." Ia pun berhenti menangis dan meminta kedua orang tuanya untuk membelanya, tetapi mereka tidak punya apa-apa untuk dikatakan. Maka ia sendiri mengambil inisiatif dan berkata, "Jika aku katakan bahwa aku tidak bersalah, dan Allah mengetahui bahwa aku memang benar-benar tidak bersalah, kalian tidak akan mempercayaiku; dan jika aku mengakui sesuatu yang, Allah mengetahui, aku tidak bersalah atasnya, kalian akan mempercayaiku. Maka aku tidak punya tempat berlindung kecuali kata-kata ayah Nabi Yusuf (Yusuf/Joseph):"

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