Kushindwa katika vita vya Badr kulikuwa aibu ambayo kiburi cha Maquraishi hakingeweza kuiacha bila kulipizwa. Kulipiza kisasi kukawa, kwa hiyo, neno kuu lililosikika kote Makka. Waganga wa Makka hata waliwakataza watu kuomboleza wale waliouawa miongoni mwao, au kuwakomboa mateka wao katika vita vya Badr, ili Waislamu wasije wakatambua kiwango kikubwa cha huzuni na hisia za msiba walizokuwa wakizipitia.

The defeat at Badr was an ignominy which the Quraishites pride could not leave unavenged. Revenge was, therefore, the catchword all over Makkah. The Makkans even forbade lamenting over their murdered people, or ransoming their captives at Badr Battle lest the Muslims should realize the grave degree of sadness and feeling of tragedy they were experiencing.

Baada ya vita vya Badr, Quraish walikubaliana kwa pamoja na wakaanza maandalizi mapya ya kuanzisha vita vya jumla dhidi ya Waislamu, ili kurejesha heshima yao iliyochafuka na kuuponya ufedhuli wao uliojeruhiwa. Wapagani waliokuwa na shauku zaidi ya kuingia katika vita vipya walikuwa ‘Ikrimah bin Abi Jahl, Safwan bin Omaiyah, Abu Sufyan bin Harb, na ‘Abdullah bin Abi Rabi‘a. Walikuwa wameazimia kuiangamiza jamii ya Waislamu mara moja na kwa wote. Wajumbe walitumwa kwa makabila yote ili kuungana katika kupinga Imani inayochipuka. Matokeo yake, walifanikiwa kupata msaada wa makabila mawili maarufu, Kinana na Tihamah, pamoja na baadhi ya Waarabu wa jangwani, Ahabish. Pia iliamuliwa kwamba faida ya msafara uliotoroka ulioongozwa na Abu Sufyan, ambayo ilifikia ngamia 1000 na dinari 50,000, itumike kuwapatia jeshi vifaa. Qur’ani Tukufu imeashiria uamuzi huu wao kwa maneno yafuatayo:

In the wake of Badr event, Quraish was in common consent and started fresh preparations to launch an overall war against the Muslims in order to restore their blemished prestige and wounded pride. The most enthusiastic polytheists desiring to go into a new battle were ‘Ikrimah bin Abi Jahl, Safwan bin Omaiyah, Abu Sufyan bin Harb, and ‘Abdullah bin Abi Rabi‘a. They were determined to crush the commonwealth of Islam once and for all. Emissaries were sent to all the tribes to make common cause against the rising Faith. As a consequence of this, they managed to enlist the support of two well-known tribes Kinana and Tihamah besides some desert bedouins Ahabish. It was also decided that the profits of the escaped caravan headed by Abu Sufyan, which amounted to 1000 camels and 50 thousand Dinars, should be devoted for providing equipment to the army. The Noble Qur’ân has alluded to this decision of theirs in the following words:

• “Hakika wale waliokufuru hutumia mali zao kuwazuia (watu) kutoka katika njia ya Allah; nao wataendelea kuitumia hivyo, lakini mwishowe itakuwa majuto kwao. Kisha watashindwa.” [8:36].

• “Verily, those who disbelieve spend their wealth to hinder (men) from the path of Allâh, and so will they continue to spend it; but in the end it will become an anguish for them. Then they will be overcomed.” [8:36].

Pia walibuni njia nyingine za kuajiri watu, ikiwemo kuwaajiri washairi ili kuzishawishi kabila zipigane dhidi ya Waislamu. Safwan bin Omaiyah alimshawishi Abu ‘Azza, mshairi, afanye kazi hiyo kwa malipo ya mali baada ya vita, au kuwatunza binti zake endapo angeuawa. Kwa bahati, mshairi huyu alikuwa mfungwa wa vita (katika matukio ya Badr) mikononi mwa Waislamu, na Nabii ﷺ alikuwa na moyo wa huruma hata akamwachilia bila fidia, kwa sharti kwamba asijihusishe na vita dhidi yake. Abu Sufyan ndiye aliyekuwa na chuki kubwa zaidi dhidi ya Waislamu, kwa sababu alikuwa amepoteza sehemu kubwa ya vifaa vyake katika msafara wa As-Sawiq, achilia mbali hasara kubwa ya kiuchumi ambayo Quraish waliipata baada ya matukio yaliyohusisha kikosi cha Zaid bin Harithah.

They also devised other ways of recruitment including hiring poets to entice the tribes into fighting the Muslims. Safwan bin Omaiyah allured Abu ‘Azza, the poet to work in this context in return for riches after the war or supporting his daughters if killed. Incidentally, this poet was prisoner of war (in the context of the Badr events) in the hands of the Muslims and the Prophet (Peace be upon him) was gracious enough to release him unransomed provided he would not engage in fight against him. Abu Sufyan nursed the most grudge against Muslims because he had lost most of his supplies in As-Sawiq invasion, let alone the heavy economic losses that Quraish had sustained in the aftermath of the events that featured the platoon of Zaid bin Harithah.

Katika kuangalia kushindwa huku mfululizo, Quraish waliharakisha na kuongeza kasi ya maandalizi yao ya vita vya maamuzi dhidi ya Waislamu. Kufikia mwanzo wa mwaka kila kitu kilikuwa tayari kwa safari. Waka Makka pia waliamua kuwachukua wanawake wao pamoja nao, kwani wangeweza kuwachochea kupigana kishujaa. Hivyo kikosi cha wapiganaji mashujaa elfu tatu, kati yao mia saba wakiwa askari waliovaa silaha za chuma na mia mbili wapanda farasi wenye farasi bora, pamoja na ngamia elfu tatu na wanawake kumi na watano, kiliandama kuelekea Madinah. Kiongozi mkuu alikuwa Abu Sufyan bin Harb, kikosi cha wapanda farasi kilikuwa chini ya uongozi wa Khalid bin Al-Waleed akisaidiwa na 'Ikrimah bin Abi Jahl, na Bani 'Abd Ad-Dar walikabidhiwa bendera.

In the light of these successive failures, Quraish precipitated and accelerated their preparations for a decisive battle with the Muslims. At the turn of the year everything was ready for the move. The Makkans also decided to take their women along with them for they might arouse them to fight manfully. Thus a contingent of three thousand pitched warriors, of whom seven hundred were mailed soldiers and two hundred well-mounted cavalry with three thousand camels and fifteen women marched towards Madinah. The general leader was Abu Sufyan bin Harb, the cavalry under the leadership of Khalid bin Al-Waleed assisted by ‘Ikrimah bin Abi Jahl, and Bani ‘Abd Ad-Dar were entrusted with the flag.

Hisia kali za chuki zilizokita mizizi moyoni, pamoja na kinyongo cha moyoni, zilizifunika hatua zote, zikitangaza mapigano ya umwagaji damu yenye kisasi kati ya pande hizo mbili. Wakati huo huo, Al-‘Abbas bin ‘Abdul Muttalib alikuwa akifuatilia kwa makini harakati za kijeshi na maandalizi ya vita, na mambo haya yote yalikuwemo katika ujumbe wa dharura aliomtumia Mtume ﷺ, ambaye aliupokea akiwa Msikiti wa Quba. Ubai bin Ka‘b alimsomea Mtume ﷺ barua hiyo, naye akamwomba asiyaseme hadharani maudhui yake mazito. Alirudi Madina kwa haraka, akaitisha kikao na Waans na Muhajirina, na akafanya nao mashauriano makubwa kuhusu hatua za kuchukua.

Old deep-seated feelings of hatred, with heart-based grudge enveloped the whole process foreshadowing bitter, bloody revenge-instigated fighting between the two parties. Meanwhile Al-‘Abbas bin ‘Abdul Muttalib, was closely watching the military movements and preparations for war, and these were all included in an urgent message sent by him to Prophet (Peace be upon him) who received it while he was in Qubâ’ Mosque. Ubai bin Ka‘b read the letter to the Prophet (Peace be upon him), who asked him to be reticent with respect to its serious contents. He hurried back to Madinah, convened a meeting with the Helpers and Emigrants and conducted with them serious consultations as regards the measures to be taken.

Madinah nzima iliwekwa katika tahadhari, na wanaume wote walikuwa wamejihami vikali hata wakati wa sala, wakitarajia dharura yoyote. Kikundi cha Ansar kilijitolea kumlinda Mtume ﷺ, na kukesha usiku kucha mlangoni pake; miongoni mwao walikuwamo Sa‘d bin Mu‘adh, Usaid bin Hudair na Sa‘d bin ‘Ubadah. Ili wasishtukizwe, vikundi vya silaha vya watu wa Madinah vilianza kulinda milango na njia zinazoelekea mjini. Ili kupeleleza mienendo ya washirikina, vikosi vya Waislamu vilianza kuzunguka njia kwa doria kutafuta uvamizi wowote wa adui unaowezekana. Jeshi la Makka, kwa upande mwingine, liliendelea na safari kupitia njia ya kawaida ya magharibi. Walipofika Al-Abwâ’, Hind bint ‘Utbah, mke wa Abu Sufyan, alipendekeza wachimbue kaburi la mama wa Mtume ﷺ, lakini viongozi wa jeshi walikataa kufanya hivyo kwa kuogopa matokeo yake. Jeshi kisha lilifuata Wadi Al-‘Aqeeq na kugeuza kulia ili kupiga kambi mahali panapoitwa ‘Ainain karibu na Mlima Uhud. Hiyo ilikuwa Ijumaa, tarehe 6 Shawwal, mwaka wa 3 Hijria.

The whole of Madinah was put on the alert and all men were heavily armed even during prayer in anticipation of any emergency. A group of Helpers volunteered to guard the Prophet(Peace be upon him) and kept watchful eye all night at his door, amongst whom there were Sa‘d bin Mu‘adh, Usaid bin Hudair and Sa‘d bin ‘Ubadah. Lest they should be taken by surprise, armed groups of the Madinese began to police the entrances and roads leading to the city. To reconnoitre the movements of the polytheists, Muslim platoons began to patrol the routes for any probable enemy raids. The Makkan army, on the other hand, continued the march along the usual western road. On reaching Al-Abwâ’, Hind bint ‘Utbah, Abu Sufyan’s wife, suggested that they dig up the grave of the Prophet’s mother, but the leaders of the army refused to do so for fear of the consequent results. The army then followed Wadi Al-‘Aqeeq and turned right to encamp themselves at a place called ‘Ainain near Uhud Mountain. That was on Friday, 6th Shawwal, 3 A.H.

Kikosi cha upelelezi cha Madina kilipeleka habari za jeshi la Makka hatua kwa hatua. Kisha Mjumbe wa Allah ﷺ aliitisha kikao kikuu cha ushauri wa kijeshi ili kubadilishana mawazo kuhusu hali hiyo. Aliwaambia kuhusu ndoto aliyoiota. Alisema: “Kwa Allah, nimeota — namwomba Allah awe ndoto ya neema — ng'ombe wakichinjwa, na kwamba kulikuwa na mpasuko kwenye ncha ya upanga wangu, na kwamba nimeingiza mkono wangu ndani ya silaha ya kinga.” Tafsiri ya ‘ng'ombe’ ilikuwa kwamba baadhi ya watu wake wangeuawa, na ‘mpasuko kwenye ncha ya upanga wake’ ulikuwa kwamba mtu wa nyumba yake angejeruhiwa. Kuhusu ‘silaha ya kinga’, ilikuwa Madina. Kisha alitoa pendekezo kwamba Masahaba wake wasitoke nje ya Madina, bali wajiweke kambini ndani ya mji. Alikuwa na maoni kwamba maadui waachwe nje wazichoke wenyewe, na hivyo Waislamu wasihatarishe vita. Lakini ikiwa watafikiria kuishambulia Madina, wanaume Waislamu wangekuwa tayari kupigana nao kwenye vinywa vya njia, ilhali wanawake Waislamu wangesaidia kutoka juu ya paa za nyumba. ‘Abdullah bin Ubai bin Salul — kiongozi wa wanafiki; aliyehudhuria kikao hicho kama kiongozi wa Al-Khazraj — aliunga mkono mpango wa Mtume ﷺ.

The scouting party of Madinah conveyed the news of the Makkan army step by step. Then the Messenger of Allâh (Peace be upon him) held a head military consultation assembly to exchange views about the situation. He told them about a dream he had. He said: “By Allâh, I have dreamt of — I implore Allâh to be a dream of bounty — cows slaughtered and that there was a groove at the pointed top of my sword, and that I had inserted my hand into an immune armour.”. The interpretation of ‘the cows’ was that some of his men were killed, and ‘the groove at the pointed top of his sword’ was that a member of his House would be hurt. As for ‘the armour’ it was Madinah. Then he offered a suggestion that his Companions should not go out of Madinah and that they should encamp themselves within the city. He was of the opinion that the enemies should be left in the open to exhaust themselves and thus the Muslims would not risk a battle. But if they thought of attacking Madinah, Muslim men would be ready to fight them at the mouths of lanes; whereas Muslim-women would help from over the house roofs.” ‘Abdullah bin Ubai bin Salul — the head of the hypocrites; who attended the meeting as a chief of Al-Khazraj — supported the Prophet ’s plan.

Kwa kweli, makubaliano yake hayakuwa yanatokana na uadilifu wa mpango huo, bali yalitokana na manufaa binafsi. Hakutaka kupigana. Kinyume chake, alikusudia kwa siri kuwa mbali na vita. Hata hivyo, ilikuwa mapenzi ya Allah kwamba afichuliwe na kudhalilishwa hadharani — kwa mara ya kwanza. Ilikuwa mapenzi Yake kwamba pazia lililoficha ukafiri wao nyuma yake lifunuliwe na kuvutwa chini. Mapenzi ya Allah yaliwawezesha Waislamu kutambua hali halisi ya wale nyoka waliokuwa wakitambaa ndani ya mavazi yao na ndani ya mikono ya nguo zao. Shukrani ziwe kwa Allah, walilitambua hilo katika mojawapo ya nyakati zao ngumu zaidi za maisha.

Akipanda mimbarini wakati wa Sala ya Ijumaa ya jamaa, Mtume ﷺ aliwahimiza watu katika khutba yake wapigane kwa ujasiri. "Mkisimama imara," alisema, "mtasaidiwa kwa Uwezo wa Mwenye Nguvu Zote." Kisha aliwaamuru watu wake wajiandae kwa vita. Wengi wao walifurahi sana. Aliongoza Sala ya alasiri mbele ya umati wa watu. Kisha aliingia nyumbani kwake akiwa pamoja na marafiki zake wawili, Abu Bakr na ‘Umar. Walimsaidia kuvaa nguo zake na kufunga kilemba chake. Alijitia silaha na kuvaa vazi mbili za chuma, moja juu ya nyingine. Alifunga upanga wake, kisha akatoka kwenda kukutana na watu. Watu walikuwa wakimsubiri kwa shauku. Sa‘d bin Mu‘adh na Usaid bin Hudair waliwalaumu watu kwa kumshinikiza Mtume ﷺ. Walisema: "Mmemlazimisha Mjumbe wa Allah ﷺ kupigana na adui nje ya Madina." Kwa hiyo walidhamiria kuliachia jambo lote kwa Mtume ﷺ, na wakajilaumu wenyewe kwa yale waliyokwisha kuyafanya. Mtume ﷺ alipotoka, walisema: "Ee Mjumbe wa Allah, hatukupaswa kukupinga. Basi wewe u huru kufanya utakavyo. Ukipendelea kubaki ndani ya Madina, tutabaki nawe." Hapo Mjumbe wa Allah ﷺ alisema: "Haifai kwa Nabii kwamba, baada ya kuvaa silaha, aivue, mpaka Allah ahukumu kati yake na adui."

Ascending the pulpit at the Friday congregational prayer, the Prophet (Peace be upon him) urged the people in his sermon to fight courageously. “If you remain steadfast,” he said “you will be helped by the Power of the All- Mighty.” Then he commanded his men to make ready for the battle. Most of them rejoiced greatly. He led the afternoon prwith crowds of people. Then he entered his house accompanied by his two friends Abu Bakr and ‘Umar. They helped him dress and wear his headcloth. He armed himself and wore two armours one over the other. He wore his sword and went out to meet people, People were waiting for him impatiently. Sa‘d bin Mu‘adh and Usaid bin Hudair blamed people for pressing on the Prophet (Peace be upon him). They said: “You have forced the Messenger of Allâh (Peace be upon him) to fight the enemy outside Madinah.” Therefore they were determined to leave the whole matter to the Prophet (Peace be upon him), and blamed themselves for what they had already done. When the Prophet (Peace be upon him) came out, they said: “O Messenger of Allâh, we should have not disagreed with you. So, you are free to do what you desire. If you prefer to stay inside Madinah we will stay with you. Upon this the Messenger of Allâh (Peace be upon him) remarked: “It does not become a Prophet that once he had put on armour, he should take it off, until Allâh has decided between him and the enemy.”

MTUME (ﷺ) ALIGAWANYA JESHI LAKE KATIKA MAKUNDI MATATU:

THE PROPHET (Peace be upon him) DIVIDED HIS ARMY INTO THREE BATTALIONS:

1. Kikosi cha Al-Muhajireen, chini ya amri ya Mus‘ab bin ‘Umair Al-‘Abdari.

1. Al-Muhajireen battalion, under the command of Mus‘ab bin ‘Umair Al-‘Abdari.

2. Kikosi cha Al-Ansari-Aws kiliongozwa na Usaid bin Hudair.

2. Al-Ansari-Aws battalion was commanded by Usaid bin Hudair.

3. Kikosi cha Al-Ansari-Khazraj chenye Al-Hubab bin Al-Mundhir kuwa kiongozi wake.

3. Al-Ansari-Khazraj battalion with Al-Hubab bin Al-Mundhir to lead it.

Jeshi lilikuwa na wapiganaji elfu moja; mia moja kati yao wakiwa wamevaa silaha za chuma; na wapanda farasi wengine hamsini. Alimteua Ibn Umm Maktum kuwaongoza watu katika sala huko Madinah. Safari ilitangazwa, na jeshi likaelekea kaskazini, huku Sa‘d wawili, waliokuwa wamevaa silaha, wakikimbia mbele ya jeshi.

The army consisted of a thousand fighters; a hundred of them armoured; another fifty horsemen. He appointed Ibn Umm Maktum to lead the people in prayer in Madinah. Departure was announced and the army moved northwards with the two Sa‘ds, who were armoured, running in front of the army.

Alipopita kwenye njia ya mlima wa Al-Wada‘, aliona kikosi kilichojihami vizuri, ambacho kilikuwa kimetengwa na jeshi kuu. Mtume ﷺ aliuliza ni kina nani, na akaambiwa kuwa walikuwa Mayahudi na walikuwa washirika wa Al-Khazraj. Walimwambia kuwa walitaka kuchangia katika vita dhidi ya washirikina. “Je, wameukubali Uislamu?” Mtume ﷺ aliuliza. “Hapana,” walisema. Basi akakataa kuwakubali, na akasema kuwa hatatafuta msaada wa makafiri dhidi ya washirikina.

Upon passing along Al-Wada‘ mountain trail he saw a well-armed battalion, which were detached from the main body of the army. The Prophet (Peace be upon him) inquired who they were and he was told that they were Jews and were allies of Al-Khazraj. They told him that they wanted to contribute to the fight against the idolaters. “Have they embraced Islam?” The Prophet (Peace be upon him) asked. “No,” they said. So he refused admitting them and said that he would not seek the assistance of disbelievers against the idolaters.

Mara tu alipofika mahali panapoitwa Ash-Shaikhan, alipanga jeshi lake kwa gwaride. Aliwarudisha nyuma wale aliodhani kuwa wana ulemavu au ni wadogo mno kuweza kustahimili vita. Miongoni mwao walikuwa ‘Abdullah bin ‘Umar bin Al-Khattab, Usama bin Zaid, Usaid bin Zaheer, Zaid bin Thabit, Zaid bin Arqam, ‘Araba bin Aws, ‘Amr bin Hazm, Abu Sa‘eed Al-Khudri, Zaid bin Haritha Al-Ansari, Sa‘d bin Habba na Al-Barâ’ bin ‘Azib. Sahih Al-Bukhari imeeleza kwamba yeye (Al-Barâ’) alishiriki katika vita siku hiyo.

As soon as he reached a location called Ash-Shaikhan, he paraded his army. He dismissed those whom he considered to be disabled or too young to stand the fight. Among them were ‘Abdullah bin ‘Umar bin Al-Khattab. Usama bin Zaid; Usaid bin Zaheer, Zaid bin Thabit, Zaid bin Arqam. ‘Araba bin Aws, ‘Amr bin Hazm, Abu Sa‘eed Al-Khudri, Zaid bin Haritha Al-Ansari, Sa‘d bin Habba and Al-Barâ’ bin ‘Azib, Sahih Al-Bukhari pointed out that he had shared in the fight that day.

Mtume wa Allah ﷺ alimruhusu Rafi‘ bin Khadaij na Samura bin Jundub wote kujiunga na jeshi — ingawa walikuwa wadogo sana. Yule wa kwanza alionekana kuwa mahiri katika kurusha mishale; wa pili alishindana naye katika mieleka na kumshinda. Kukubaliwa kwa Rafi‘ kulimfanya Samura aseme: “Mimi ni mwenye nguvu zaidi yake, naweza kumshinda.” Mtume ﷺ aliposikia kauli hii aliwaamuru washindane katika mieleka. Walifanya hivyo. Samura alishinda, hivyo naye pia akakubaliwa.

The Messenger of Allâh (Peace be upon him) allowed both Rafi‘ bin Khadaij and Samura bin Jundub to join the army — though they were too young. The former proved to be skillful at shooting arrows; the latter wrestled the former and beat him. The admission of Rafi‘ made Samura say: “I am stronger than him, I can overcome him.” When the Prophet (Peace be upon him) heard this saying he ordered them to wrestle. They did. Samura won so he was also admitted.

Usiku ulipowaingia huko, walisali sala ya Magharibi na sala ya Isha, na wakalala pale pia. Watu hamsini walichaguliwa kulinda kambi na kuizunguka. Muhammad bin Maslama Al-Ansari, shujaa wa kikosi cha Ka‘b bin Al-Ashraf, ndiye aliyesimamia walinzi. Dhakwan bin ‘Abd Qais alichukua jukumu la kumlinda Mtume ﷺ hasa.

As night fell upon them there, they performed both the sunset and the evening prayers and spent the night there as well. Fifty people were chosen to guard the camp and go round it. Muhammad bin Maslama Al-Ansari, the hero of the brigade of Ka‘b bin Al-Ashraf, was in charge of the guards. Whereas Dhakwan bin ‘Abd Qais undertook the responsibility of guarding the Prophet (Peace be upon him), in particular.

Usiku ulipokaribia kuisha na kabla ya kupambazuka, Mtume (ﷺ) aliondoka, na alipofika Ash-Shawt aliswali swalah ya alfajiri. Hapo alikuwa karibu sana na adui hadi wakaonana kwa macho. Ndipo ‘Abdullah bin Ubai — huyo mnafiki — aliasi dhidi ya Waislamu. Theluthi moja ya jeshi ilijitenga naye — yaani wapiganaji mia tatu. Alisema: “Hatujui kwa nini tujiue wenyewe.” Alidai kwamba kujitenga kwake hakukuwa zaidi ya kuonyesha upinzani dhidi ya Mjumbe wa Allah (ﷺ), ambaye tayari alikuwa amekataa maoni yake na kukubali ya wengine. Bila shaka hiyo haikuwa sababu halisi ya kujitenga kwake. Lau ingekuwa ni kukataliwa kwa maoni yake — kama huyo mnafiki alivyodai — basi isingekuwa na maana yoyote kujiunga na jeshi la Mtume tangu mwanzo. Lau ingekuwa hivyo, angekataa kutoka na jeshi tangu mwanzo wa safari. Kwa kweli, lengo halisi la uasi huu, kujitenga na kuondoka huku — katika nafasi na wakati huu nyeti na mgumu — lilikuwa kuleta mshtuko, kuchanganyikiwa akilini, na fujo katika jeshi la Waislamu waliokuwa ndani ya macho na masikio ya adui, ambao nao walikuwa wakitarajia kuona mifarakano zaidi na zaidi upande wa Waislamu, kama wao wenyewe. Pia walilenga kuvunja ari ya juu ya Waumini. Hilo, kwa mtazamo wao, lingeharakisha kuanguka na hivyo kifo cha Muhammad, Maswahaba wake waaminifu na Uislamu kwa ujumla. Njia ingekuwa wazi basi kwa kurejesha uongozi, ambao huyo mnafiki alikuwa amepoteza Uislamu ulipofika Madina.

At the end of the night and just before it was daybreak, the Prophet (Peace be upon him) moved and when he got to Ash-Shawt he observed the dawn prayer. There he was close enough to the enemy that they could see one another. It was there that ‘Abdullah bin Ubai — the hypocrite — rebelled against the Muslims. One-third of the army withdrew with him — that is to say three hundred fighters. He said, “We do not know why we shall kill ourselves.” He claimed that his withdrawal was no more than showing protest against the Messenger of Allâh (Peace be upon him) who had already refused his opinion and accepted that of the others.` Undoubtedly that was not the real cause of his detachment. If it had been the refusal of his opinion — as the hypocrite claimed — there would have no sense whatsoever for his joining the Prophetic army. If it had been so, he would have refused to go out with the army from the very beginning of the march. As a matter of fact the real purpose of this rebellion, withdrawal and detachment — at this delicate and awkward position and time — was to produce bewilderment, confusion of mind, and disorder in the Muslims army who were within the sight and hear range of the enemy who were also looking forward to seeing more and more dissension on the side of the Muslims, like themselves. They also aimed at breaking the high morale of the believers. That would accelerate — in their opinion — the breakdown and consequently the death of Muhammad, his faithful Companions and Islam as a whole. The way would then be clear for the reclaim of presidency, which that hypocrite had lost on the advent of Islam into Madinah.

Pamoja na wapiganaji waliobaki, Mtume wa Allah ﷺ alielekea kwa adui. Baada ya uasi na kujitoa kwa wanafiki, idadi ya askari ilipungua hadi mia saba tu. Kambi ya washirikina ilikuwa katika sehemu ambayo ilizuia karibu njia nyingi zilizoelekea Uhud. Basi Mtume wa Allah ﷺ aliwaambia watu wake: "Ni nani miongoni mwenu anayeweza kutuongoza hadi walipo watu hao (yaani washirikina), kwa njia fupi isiyopita karibu nao?" Abu Khaithama akasema: "Ee Mtume wa Allah ﷺ, mimi ndiye mtu unayemhitaji." Kisha akachagua njia fupi iliyoelekea Uhud ikipita Harrah Bani Harithah na mashamba yao, ikiacha jeshi la washirikina upande wa magharibi.

With the remainder of fighters, the Messenger of Allâh (Peace be upon him) moved towards the enemy. After the rebellion and withdrawal of the hypocrites, the number of soldiers was reduced to seven hundred only. The camp of idolaters was situated in such a place that the many roads leading to Uhud were almost blocked by them. So the Messenger of Allâh (Peace be upon him) said to his men: “Which man of you can lead us to where the people (i.e. the idolaters) are, along a short track that does not pass by them?” Abu Khaithama said: “O Messenger of Allâh (Peace be upon him), I am the man you need.” Then he chose a short track that led to Uhud passing by Harrah Bani Harithah and their farms, leaving the idolaters’ army westwards.

Njiani walipita kwenye shamba (Ha'it) la Marba' bin Qaizi, ambaye alikuwa mnafiki kipofu. Marba' alipohisi na kutambua kwamba wao walikuwa jeshi la Nabii, alianza kuwarushia udongo usoni, hivyo wakafanya haraka kutaka kumuua, lakini Nabii ﷺ akasema:

On their way they passed by Ha’it (i.e. the field) of Marba‘ bin Qaizi, who was a blind hypocrite. When Marba‘ felt and realized that they were the Prophetic army, he started throwing earth at their faces, so they rushed to kill him, but the Prophet (Peace be upon him) said:

"Usimuue. Yeye ni kipofu wa moyo na macho."

• “Do not kill him. He is blind in heart and eyes.”.

Mtume wa Allah ﷺ aliendelea kutembea hadi alipoteremka kilima kidogo cha Uhud kwenye mteremko wa bonde. Alipiga kambi huko pamoja na jeshi lake akiwa anakabiliana na Madina, huku migongo yao ikiwa kuelekea milima ya Mlima Uhud. Basi jeshi la adui likasimama kama kizuizi kati ya Waislamu na Madina.

The Messenger of Allâh (Peace be upon him) went along till climbed down the hillock of Uhud at the slope of the valley. He camped there with his army facing Madinah while their backs were to the hills of Uhud mountain. So the army of the enemy stood a barrier between the Muslims and Madinah.

Mtume wa Allah ﷺ aliwakusanya jeshi lake. Aliwapanga katika safu mbili ili kujiandaa kwa vita. Alichagua wapiga mishale hodari hamsini waliounda kikosi, akawaweka chini ya amri ya ‘Abdullah bin Jubair bin An-Nu‘man Al-Ansari Al-Awsi Al-Badri. Aliwapa amri ya kubaki pale walipokuwa — juu ya mlima upande wa kusini wa ukingo wa Qanat Al-Wadi (yaani mfereji wa bonde), upande wa kusini-mashariki wa kambi ya Waislamu, takriban mita mia moja na hamsini kutoka jeshi la Kiislamu. Baadaye mlima huu uliitwa Mlima wa Wapiga Mishale.

TheMessenger of Allâh (Peace be upon him) mobilized his army. He arranged them into two rows to prepare them for fight. He selected fifty skillful archers that formed a squad and made them under the command of ‘Abdullah bin Jubair bin An-Nu‘man Al-Ansari Al-Awsi Al-Badri. He issued his orders to them to stay where they were — on a mountain(side) at the south bank of Qanat Al-Wadi (i.e. a canal of the valley), south east of Muslims camp at about one hundred and fifty metres from the Islamic army. Later on this mountain was called the Mountain of Archers.

Mtume wa Allah ﷺ alieleza kazi ya kikosi hiki kwa maneno aliyowaelekezea. Alimwambia kiongozi wao: “Waondoeshe farasi mbali nasi kwa mishale, lisije likatushambulia kutoka nyuma (upande wa nyuma). Iwe tunashinda vita au tunashindwa, simama imara katika nafasi yako, na kumbuka kwamba hatushambuliwi kutoka upande wako.” ﷺ

The Messenger of Allâh (Peace be upon him) clarified the mission of this squad in words he directed to them. He said to their leader: “Drive off the horses from us by means of arrows, lest they should attack us from behind (the rear). Whether we win the battle or lose it, stand steadily in your position and mind that we are not attacked from your side.”.

Aliongeza:

He added:

"Lindeni migongo yetu! Mkituona tumeuawa, msije kutusaidia; na mkiona washindi wanaendelea mbele, msitugawanye."

• “Defend our backs! If you see us slain. Do not come to assist us; and if you see gaining grounds, do not share us.”.

Katika toleo la Al-Bukhâri, Mtume ﷺ alisema: • "Mkituona tukinyakuliwa vipande vipande na ndege, msiondoke mahali penu hapa mpaka nitakapowatuma mje kwangu. Na mkituona tumewashinda adui na tumewakanyaga, msiondoke mahali penu mpaka nitakapowatuma mje kwangu."

In a version by Al-Bukhâri the Prophet (Peace be upon him) said: • “If you see us snatched into pieces by birds, do not leave this position of yours till I send for you. And if you see that we have defeated the enemy and trodden on them do not desert your position till I send for you.”.

Mjumbe wa Allah ﷺ aliwakataza Waislamu kuanzisha vita bila kuwa na amri kutoka kwake. Kisha alivaa silaha mbili — silaha ya mbele na ya nyuma. Aliwahimiza Masahaba wake kupigana na kuwachochea waonyeshe ustahimilivu na uthabiti vitani. Alianza kuwapandikiza roho ya ujasiri na ushujaa. Ili kuwachochea Masahaba wake na kuwapa moyo na ili kusimama imara vitani, alichukua upanga mkali, akaushika mkononi mwake, akawaita Masahaba wake na kusema: “Ni nani aliye tayari kuuchukua upanga huu na kuutumia kwa haki yake stahiki?” Watu wengi walijitokeza kuuchukua. Miongoni mwao walikuwa ‘Ali bin Abi Talib, Az-Zubair bin Al-‘Awwam na ‘Umar bin Al-Khattab. Lakini hakuna aliyepewa. Abu Dujana Sammak bin Kharsha aliuliza: “Ee Mjumbe wa Allah ﷺ, bei yake ni nini?” Mtume ﷺ akasema: “Ni kuwapiga nao nyuso za adui mpaka uiname.” Basi Abu Dujana akasema: “Ee Mjumbe wa Allah ﷺ, nitauchukua kwa bei hiyo.” Akapewa upanga huo.

The Messenger of Allâh (Peace be upon him) forbade the Muslims to start the fight without having an order from him. He, then, wore two armours — a front armour and a back one. He urged his Companions to fight and spurred them to show stamina and steadfastness at fight. He started to implant the spirit of boldness and bravery in them. To wage and inflame his Companions and in order to standfast in the fight, he took a sharp sword, held it in his hand and called out unto his Companions and said: “Who is ready to take this sword and give it its proper due?” Many a man set out to take it. Some of them were ‘Ali bin Abi Talib, Az-Zubair bin Al-‘Awwam and ‘Umar bin Al-Khattab. But it was granted to none. Abu Dujana Sammak bin Kharsha inquired: “O Messenger of Allâh, what is its price?” The Prophet (Peace be upon him) said: “It is to strike the enemy’s faces with it till it was bent.” So Abu Dujana said: “O Messenger of Allâh I will take it for that price.” and he was given the sword.

Abu Dujana alikuwa mtu jasiri ambaye alikuwa akijigamba vitani. Alikuwa na utepe mwekundu ambao alijifunga kichwani. Kila alipojifunga kichwa, kila mtu alijua kwamba alikuwa ameazimia kupigana hadi kufa. Kwa hiyo mara tu Abu Dujana alipochukua upanga wa Mtume ﷺ, alijifunga kichwa chake na kuanza kutembea kwa majivuno miongoni mwa wapiganaji.

Abu Dujana was a man of courage who used to swagger at war. He had a red band which he wore round his head. Whenever he was head-banded everybody knew that he was determined to fight to death. Therefore as soon as Abu Dujana took the Prophet ’s sword, he banded his head and started strutting amongst the fighters.

Alipoyaona hivyo, Mtume wa Allah ﷺ alisema: "Ni aina ya kutembea ambayo Allah huichukia isipokuwa katika hali kama hii."

Watching him doing that, the Messenger of Allâh (Peace be upon him) said: “This is a sort of walking that Allâh detests except in such a situation.”

Washirikina walitumia mfumo wa safu katika kuandaa jeshi lao. Uongozi mkuu wa jeshi ulikabidhiwa kwa Abu Sufyan Sakhr bin Harb, ambaye angekuwa katikati ya jeshi. Khalid bin Al-Waleed alikuwa upande wa kulia, wakati 'Ikrima, mwana wa Abu Jahl, alikuwa upande wa kushoto. Safwan bin Omaiya alisimamia wapiganaji wa miguu. Wapiga mishale walikuwa chini ya amri ya 'Abdullah bin Abi Rabi'a.

The idolaters applied the rows system in the mobilization of their army. The general leadership of the army was entrusted to Abu Sufyan Sakhr bin Harb, who would be in the centre-position of the army. Khalid bin Al-Waleed was on the right wing; whereas ‘Ikrima, the son of Abu Jahl was on the left. Safwan bin Omaiya was in charge of infantry men. The archers were under the command of ‘Abdullah bin Abi Rabi‘a.

Kuhusu bendera, kikosi cha Bani ‘Abd Ad-Dar kilikuwa na jukumu la kuibeba. Hivyo ndivyo ilivyokuwa mgawanyo wa nyadhifa za jeshi tangu ‘Abd Munaf alipokuwa amekwisha kuzigawa. Mgawanyo huu ulikuwa umerithiwa kutoka kwa Qusai bin Kilab, kama tulivyokwisha kulitaja mwanzoni mwa kitabu hiki. Hakuna aliyekuwa na haki ya kushindana nao juu ya jambo hilo. Ilikuwa sambamba na mila zao walizorithi kutoka kwa mababu zao.

As for the standard, a squad of Bani ‘Abd Ad-Dar were in charge to bear it. Thus was the distribution of the posts of the army ever since ‘Abd Munaf had already assigned them. This assignment had been inherited from Qusai bin Kilab — as we have previously alluded to in an early phase of this book. No one had the right to compete them with it. It was consistent with their traditions that they had inherited from their ancestors.

Abu Sufyan, kiongozi mkuu, aliwakumbusha wanaume wake — wale wabeba bendera — yaliyowapata Quraish siku ya Badr (yaani vita) walipokamatwa mbeba bendera wao, An-Nadr bin Al-Harith. Akijaribu kuchochea hasira zao na uadui wao dhidi ya Waislamu, alisema: “Enyi Bani ‘Abd Ad-Dar! Mmepewa kuwa wabeba bendera yetu, na mnajua kwamba bendera ndilo jambo la kwanza ambalo adui hulishambulia. Likianguka, nasi pia tutaanguka. Kwa hiyo nasema, either mtahakikisha usalama wake, au mtatuachia, nasi hakika tutawatosheleza kazi hiyo.”

Abu Sufyan, the general leader, reminded his men — the standard bearers — of what had happened to Quraish on Badr Day (i.e. battle) when their standard bearer, An-Nadr bin Al-Harith, was captured. In an attempt to wage their anger and enmity to the Muslims he said: “O Bani ‘Abd Ad-Dar! You have been assigned bearers of our standard and you know that the standard is the first thing that the enemy attacks. Should it fall, we fall down too. Therefore, I say either you guarantee its safety or leave it for us, and we will certainly suffice you that task.”.

Kabla ya kuanza kwa vita, Quraish walifanya juhudi fulani za kupanda mbegu za mifarakano na ugomvi miongoni mwa Waislamu. Kwanza, Abu Sufyan alituma ujumbe kwa Ansar akisema: "Tuacheni tupigane na binamu zetu, wala msiingilie. Mkikaa kando, hatutapigana nanyi; kwani kupigana nanyi si lengo letu." Lakini jaribio hilo lilithibitika kuwa bure. Mpango huo mbaya ungeweza kufanya nini kwa wale ambao imani yao ilikuwa imara na thabiti kama milima?! Jibu la Ansar bila shaka lilikatisha tamaa na kinyume na matarajio ya Abu Sufyan.

A little time before the break out of the battle, Quraish made some endeavours to sow the seeds of discord and dispute among the Muslims. First, Abu Sufyan sent to the Helpers a message saying: “Leave us alone to fight our cousins and do not interfere. If you stand aside, we will not fight you; for fighting you is not a target of ours.” But that attempt proved to be fruitless. What could such a wicked scheme do to those whose Faith was as solid and firm as mountains?! The Helpers reply was undoubtedly disappointing and contrary to Abu Sufyan’s expectations.

Saa ya kuanza vita ilikuwa imefika. Pande mbili zilikaribiana. Kwa kutokukata tamaa baada ya kushindwa mara ya kwanza, Quraish walijaribu tena, kwa lengo lile lile, lakini sasa kwa msaada wa msaliti aitwaye Abu 'Amir Al-Fasiq, ambaye jina lake lilikuwa 'Abd 'Amr bin Saifi. Aliitwa mtawa, lakini Mtume wa Allah ﷺ alimpa jina la utani Al-Fasiq (yaani mpotovu mwenye kuvuka mipaka; mwasi). Kwa kuwa alikuwa kiongozi wa kabila la Aws enzi za Jahiliya, hakuweza kuvumilia Uislamu ulipokuja. Alitangaza uadui wake kwa Mtume wa Allah ﷺ hadharani. Aliondoka Madina kwenda kwa Waquraishi huko Makka ili kuwakusanya dhidi ya Mtume wa Allah ﷺ na kuwasihi waanzishe vita dhidi yake. Alidai kwamba yeye anatiiwa na kuheshimiwa na watu wake, na kwamba mara tu watakapomwona akija, wangejiunga naye mara moja.

The zero-hour was due. The two parties drew nearer. Undespaired by the first failure, Quraish made another attempt, for the same purport but now with the assistance of a traitor called Abu ‘Amir Al-Fasiq, whose name was ‘Abd ‘Amr bin Saifi. He was called a monk, but the Messenger of Allâh (Peace be upon him) nicknamed him Al-Fâsiq (i.e. perverted transgressor; dissolute). As he was the head of Aws in Al-Jahiliya, he could not tolerate Islam when it came. He announced his enmity to the Messenger of Allâh (Peace be upon him) in public. He left Madinah for the Quraishites in Makkah to rally them against the Messenger of Allâh (Peace be upon him) and to urge them to start the fight against him. He claimed that he was obeyed and esteemed by his people and that as soon as they saw him come they would join him immediately.

Kwa hiyo yeye ndiye alikuwa wa kwanza miongoni mwa umati wa watu na watumwa wa Quraish kuonyesha upinzani. Aliwaita watu wake, akawatambua na kusema: "Enyi jamaa za Aws! Mimi ni Abu ‘Amir." Jibu lao lilikuwa: "Hakuna jicho la mtu yeyote litakalotulizwa kwa kukuona, Ewe Fâsiq." Aliposikia wakisema hivyo, alisema: "Watu wangu lazima wamepatwa na balaa baada ya kuondoka kwangu." Basi vita vilipozuka, alipigana nao kwa ukali na pia akawarushia watu wake mawe.

Wanawake wa Quraishi walishiriki katika vita vilivyoongozwa na mke wa Abu Sufyan, Hind bint ‘Utbah. Walizunguka kati ya safu za washirikina, wakapiga matari, wakawahimiza wanaume kupigana, wakaziwasha hisia za mashujaa, wapiga mikuki, wapiga panga na wapiganaji jasiri. Wakati mmoja walizungumza na wabeba bendera:

Quraishi-women participated in the battle led by the wife of Abu Sufyan, Hind bint ‘Utbah. They wandered among the rows of the idolaters, tapped on tambourines, encouraged men to fight, inflamed the emotions of heroes, lancers, swordsmen and brave fighters. At one time they addressed the standard-bearers:

"Enyi Bani ‘Abd Ad-Dar!"

• “O Bani ‘Abd Ad-Dar!.

Enyi walinzi wa nyumbani, piga kwa panga zenu kali …”.

O home defenders, Strike with your sharp swords …”.

Na wakati mwingine walikuwa wakiwachochea watu kwa bidii kwa kuimba:

And at another time they would wage people’s zeal by singing:

• "Ukipigana (kwa ushujaa), tutakumbatiana."

• “If you fight (bravely), we will embrace.

na kutandaza mikeka kukukaribisha.

and unfold mats to welcome you.

"Lakini ukikimbia kutoka uwanja wa vita, tutakuacha, tutakukimbia na hatutakupenda tena."

But if you flee from the battlefield, we leave you, Desert you and no more love you.”

Pande mbili hizo zilikaribiana sana na kuwa karibu sana kwa karibu. Awamu za mapigano zilianza. Mpiganaji wa kwanza alikuwa mbeba bendera, Talha bin Abi Talha Al-‘Abdari, ambaye alikuwa mshirikina mashuhuri zaidi. Alikuwa mmoja wa wapiganaji jasiri kabisa wa Quraish. Waislamu walimpa jina la utani 'kondoo dume wa kikosi.' Alijitokeza akiwa amepanda ngamia na kuwapa changamoto Waislamu kwa pambano la mtu mmoja mmoja. Watu waliacha kupigana naye kwa sababu ya ushujaa wake; lakini Az-Zubair bin Al-‘Awwam alisonga mbele kwa pambano hilo. Hakumpa 'Kondoo dume' nafasi yoyote ya kupigana, bali alimvamia kama simba juu ya mgongo wa ngamia wake, akamshusha chini na kumchinja kwa upanga wake.

The two parties approached and grew very close to each another. The phases of fight started. The first combatant was the standard-bearer, Talha bin Abi Talha Al-‘Abdari, who was the most distinguished idolater. He was one of the bravest men of Quraish fighters. Muslims nicknamed him ‘the ram of the battalion.’ He came forth riding a camel and challenged the Muslims to a single combat. People refrained from fighting him due to his bravery; but Az-Zubair bin Al-‘Awwam advanced for the fight. He did not give the ‘Ram’ any chance to fight but fell on him like a lion on his camel’s back, pulled him down to the ground and slaughtered him with his sword.

Mtume wa Allah ﷺ, aliyekuwa akishuhudia tukio hilo la ajabu, alipaza sauti: Allahu Akbar, yaani 'Allah ni Mkuu', na Waislamu nao walipaza sauti: Allahu Akbar. Alimsifu Az-Zubair alipokuwa akisema:

The Messenger of Allâh (Peace be upon him) who was watching that wonderful incident exclaimed: Allâhu Akbar that is ‘Allâh is the Greatest’ and the Muslims exclaimed Allâhu Akbar too. He praised Az-Zubair when he said:

"Kila Nabii ana mwanafunzi wa karibu, na Az-Zubair ndiye mwanafunzi wangu wa karibu."

• “Every Prophet has a disciple and Az-Zubair is a disciple of mine.”.

Muda mfupi baadaye vita vikuu vilianza, na mapigano ya pande mbili yakawa makali kila mahali uwanjani. Mapigano yalijikita zaidi kwa wabebaji wa bendera. Baada ya kifo cha kiongozi wao Talha bin Abi Talha, Banu ‘Abd Ad-Dar walibadilishana zamu ya kubeba jukumu hilo mmoja baada ya mwingine. Ndugu yake Talha, ‘Uthman, alikimbia mbele na kuichukua bendera iliyokuwa karibu na mwili usio na uhai wa ndugu yake, akiimba: “Mbebaji wa bendera ana haki ya kutia shina lake damu, mpaka lipigwe mkononi mwake.” Hamzah bin ‘Abdul Muttalib alimshambulia na kumpiga pigo lililokata mkono wake na bega lake, likashuka hadi kitovuni na kufunua mapafu yake.

Soon the general engagement ensued and the fight of the two parties grew fierce everywhere on the battlefield. The strain of the fight was centred round the carriers of the standard. After the death of their leader Talha bin Abi Talha, Banu ‘Abd Ad-Dar alternated the mission successively. Talha’s brother, ‘Uthman, ran forward and seized the standard which lay by the lifeless body of his brother, chanting: “The standard-bearer has the right to dye its shaft in blood, till it be beaten in his hand.” Hamzah bin ‘Abdul Muttalib attacked and dealt him a blow that cut his arm and shoulder and went down to his navel to uncover his lung.

Muuaji wa Hamzah, Wahshi bin Harb, alieleza jinsi alivyomuua Hamzah. Alisema:

Hamzah’s assassin, Wahshi bin Harb, described how he killed Hamzah. He said:

“Nilikuwa mtumwa nikifanya kazi kwa Jubair bin Mut‘im, ambaye mjomba wake wa upande wa baba, Tu‘aimah bin ‘Adi, alijeruhiwa katika Vita vya Badr. Hivyo Quraish walipoelekea Uhud, Jubair aliniambia: ‘Ukimuua Hamzah, mjomba wa Muhammad ﷺ, kwa siri, utaachiwa huru.’”

“I was a slave working to Jubair bin Mut‘im, whose paternal uncle Tu‘aimah bin ‘Adi was injured at Badr Battle. So when Quraish marched to Uhud, Jubair said to me: ‘If you kill Hamzah, the uncle of Muhammad, stealthily you shall be manumitted.’ ”.

"Hivyo nikaandamana pamoja na watu kwenda Uhud." Yeye alikuwa akijielezea kama, "Mimi ni mtu wa kuchezea mikuki vizuri." "Basi wakati makundi mawili yalipopigana, nilianza kumtafuta Hamzah. Nilimwona katikati ya watu wakipigana. Alikuwa kama ngamia mweupe na mweusi aliyepigwa milia, akipiga kwa ukali kwa upanga wake, na hakuna aliyeweza kusimama njiani mwake. Wallahi! Nilipokuwa nikijiandaa na kujaribu kupata nafasi nzuri ya kumchoma kwa mkuki, nikijificha wakati mwingine nyuma ya mti au jiwe nikitumaini kwamba angekaribia na kuwa ndani ya upeo wa mkuki, wakati huo nilimwona Siba‘ bin ‘Abd Al-‘Uzza akikaribia zaidi kumwelekea. Hamzah alipomwona, alisema: 'Njoo! Ewe mwana wa mkataji wa kisimi,' kwa kuwa mama yake alikuwa mkataji wa tohara. Kisha akampiga pigo moja kali lililokaribia kukosa kichwa chake kwa shida."

“So I marched with the people to Uhud.” He used to describe himself as, “I am a picaro good at spearing.” “So when the two parties fought, I set out seeking Hamzah. I saw him amidst people fighting. He was like a white and black striped camel, striking severely with his sword and no one could stand on his way. By Allâh! When I was getting ready and trying to seize the fit opportunity to spear him, hiding sometimes behind a tree or a rock hoping that he might draw nearer and be within range — at that moment I caught sight of Siba‘ bin ‘Abd Al-‘Uzza going closer towards him. When Hamzah observed him, he said: ‘Come on! O son of the ‘clitoris-cutter.’ — for his mother used to be a circumciser. Then he struck one strong stroke that could hardly miss his head.”.

Wahshi alisema: “Kisha nilipima mkuki wangu na kuutikisa hadi nikaridhika nao, kisha nikampiga nao, ukaingia tumboni mwake na kutokea kati ya miguu yake. Alijaribu kunisogelea lakini jeraha lake lilimzidi nguvu. Nilimwacha hapo na mkuki tumboni mwake hadi alipokufa. Kisha nilimwendea, nikautoa mkuki wangu, na nikarudi mahali pa kambi. Nilikaa huko wala sikutoka, kwa sababu yeye ndiye pekee niliyemtafuta. Nilimwua tu ili nijiweke huru. Kwa hiyo mara tu nilipofika Makka, nikawa mtu huru.”

Ingawa kifo cha Simba wa Allah na wa Mtume Wake — Hamzah bin ‘Abdul Muttalib — kilikuwa hasara kubwa, Waislamu walidumisha udhibiti kamili wa hali nzima uwanjani wa vita. Siku hiyo, Abu Bakr, ‘Umar bin Al-Khattab, ‘Ali bin Abi Talib, Az-Zubair bin Al-‘Awwam, Mus‘ab bin ‘Umair, Talha bin ‘Ubaidullâh, ‘Abdullah bin Jahsh, Sa‘d bin Ar-Rabî‘ na Anas bin An-Nadr, pamoja na wengine, wote walipigana kwa bidii kubwa, kwa ufanisi na kwa ufanisi mkubwa hata wakavunja nia thabiti ya washirikina na kuwatawanya.

Although the death of Asad (Lion) of Allâh and His Messenger — Hamzah bin ‘Abdul Muttalib — was a great loss, the Muslims maintained full control over the whole situation on the battlefield. On that day, Abu Bakr, ‘Umar bin Al-Khattab, ‘Ali bin Abi Talib, Az-Zubair bin Al-‘Awwam, Mus‘ab bin ‘Umair, Talha bin ‘Ubaidullâh, ‘Abdullah bin Jahsh, Sa‘d bin Ar-Rabî‘ and Anas bin An-Nadr and others — all of them fought so fiercely, effectively and efficiently that they broke the strong will of the idolaters and scattered them.

Mmoja wa mashujaa jasiri wa siku ile alikuwa Hanzala Al-Ghaseel — yeye alikuwa Hanzala bin Abu ‘Amir. Abu ‘Amir alikuwa ndiye yule mtawa aliyepewa jina la utani ‘Al-Fâsiq’ (yaani, mpotovu, mtenda uovu). Ndiye yule tuliyemtaja hivi karibuni. Hanzala, ambaye alikuwa ameoa hivi karibuni, aliacha kitanda cha mkewe kwa ajili ya Al-Jihâd (kupigania dini ya Allâh). Alianza safari mara tu alipousikia wito wa Al-Jihâd. Alipokabiliana na washirikina uwanjani wa vita, alipenya katikati ya safu zao hadi akafika kwa kiongozi wao Abu Sufyan Sakhr bin Harb, na karibu angemuua, lakini ilikuwa imekusudiwa kwake kuwa shahidi. Kwa maana wakati huo alionekana na Shaddad bin Al-Aswad, ambaye alimpiga na kumuua.

One of the brave adventurers of that day was Hanzala Al-Ghaseel — He was Hanzala bin Abu ‘Amir. Abu ‘Amir was the very monk that was nicknamed ‘Al-Fâsiq’ (i.e. the dissolute, evildoer). He is the very one that we have recently mentioned. Hanzala, who was newly married, left his wife’s bed for Al-Jihâd (Fight in the cause of Allâh). He set out the moment he heard of the call to Al-Jihâd. When he faced the idolaters on the battlefield, he made his way through their ranks till he reached their leader Abu Sufyan Sakhr bin Harb and had almost killed him, if he had not been ordained to be a martyr. For at that moment he was seen by Shaddad bin Al-Aswad who struck him to death.

Kikosi cha wapiga mishale ambacho Mtume wa Allah ﷺ alikiweka juu ya Mlima wa Wapiga Mishale kilikuwa na nafasi ya juu katika kuendesha shughuli za vita kwa manufaa ya jeshi la Waislamu. Wapanda farasi wa Makka, wakiongozwa na Khalid bin Al-Waleed, wakisaidiwa na Abu ‘Amir Al-Fâsiq, walishambulia upande wa kushoto wa jeshi la Waislamu mara tatu, wakikusudia kuliponda na kisha kupenya nyuma ili kuleta machafuko na mtafaruku katika safu za Waislamu, na hatimaye kuwapatia kushindwa vibaya. Lakini kwa sababu ya ustadi na juhudi kubwa za wapiga mishale, mashambulizi hayo matatu yalizuiliwa.

The archers squad whom the Messenger of Allâh (Peace be upon him) located on the Archers Mountain, had the upper hand in administering the war activities to go in favour of the Muslim army. The Makkan horsemen — commanded by Khalid bin Al-Waleed, supported by Abu ‘Amir Al-Fâsiq — had for three times attacked the left wing of the Muslim army with the aim of crushing it and then infiltrating into the rear to create a sort of confusion and disorder in the ranks of the Muslims and subsequently inflict heavy defeat on them. But thanks to the dexterity and great efforts of the archers, the three assaults were thwarted.

Mapigano yaliendelea kwa ukali mkubwa huku Waislamu wakiwa na udhibiti kamili wa mwenendo wote wa kijeshi, hadi washirikina hatimaye wakayumba na kurudi nyuma, wakiacha kabisa madai ya kiburi na heshima ya uongo, na bendera yao ikikanyagwa na miguu ya wapiganaji, huku hakuna hata mmoja aliyekuwa jasiri wa kutosha kuikaribia. Ilionekana kana kwamba washirikina elfu tatu walikuwa wanapigana na Waislamu elfu thelathini, wala si na mamia tu.

War activities went on and on fierecly with the Muslims in full command of the whole military developments until the idolaters finally staggered and retreated, leaving all motives of alleged pride, and affected dignity in oblivion, and their standard trodden by the feet of the fighters with none ever courageous enough to approach it. It seemed as if the three thousand idolaters had been fighting thirty thousand Muslims and not merely several hundreds.

Ibn Ishaq alisema: "Kisha Allah akawateremshia Msaada Wake Waislamu na akatimiza Ahadi Yake kwao. Wakawafukuza washirikina na kuwatoa kambini mwao. Hakika ilikuwa ni kushindwa kwa hakika kwao." Katika toleo la 'Abdullah bin Az-Zubair, kwamba baba yake alisema: "Kwa Allah, nilikuwa nikiwatazama watumishi wa Hind binti 'Utbah na wanawake wenzake wakikimbia huku wamevishika nguo zao juu. Hakukuwa na yeyote wa kutuzuia kuwakamata."

Ibn Ishaq said: “Then Allâh sent down His Help unto the Muslims and verified His Promise to them. They chased the idolaters and evacuated them from their camp. No doubt it was a certain defeat.” In a version by ‘Abdullah bin Az-Zubair that his father had said: “By Allâh, I was watching the servants of Hind bint ‘Utbah and her women friends fleeing with their garments gathered up. No one was there to prevent us from capturing them.”.

Wakati jeshi dogo la Uislamu lilipokuwa likiandika ushindi wa pili wa wazi na wa hakika dhidi ya Waquraishi wa Makka — ambao haukuwa duni kwa fahari na utukufu kuliko ule wa kwanza huko Badr — wengi wa wapiga-mishale waliokuwa kwenye mlima walifanya kosa baya lililogeuza hali nzima juu chini, na likasababisha hasara kubwa miongoni mwa Waislamu. Kosa hilo karibu lilisababisha kuuawa kwa Mtume ﷺ, na likaacha athari mbaya sana juu ya sifa na heshima ambazo walikuwa wamezistahili kwa haki baada ya Vita vya Badr.

While the small army of Islam were recording the second absolute and clear victory over the Makkans — which was no less in splendour and glory than the first one at Badr — the majority of the archers on the mountainside committed a fatal mistake that turned the whole situation upside down, and constituted a source of heavy losses amongst the Muslims. It has almost brought about the murder of the Prophet (Peace be upon him), and left a very bad impression on the fame and dignity they deservedly earned at Badr Battle.

Tumeshazungumza tayari kuhusu amri chanya zilizotolewa kwa wapiga mishale kwamba wabaki katika nafasi yao, bila kujali mwenendo wa vita vikuu. Licha ya amri hizo kali, na onyo la kiongozi wao — ‘Abdullah bin Jubair — wapiga mishale arobaini waliacha nafasi zao, wakivutiwa na kishindo cha ushindi kilichotangazwa mapema na pia tamaa ya dunia kwa ngawira za vita. Wengine, hata hivyo, tisa kwa idadi pamoja na ‘Abdullah, kiongozi wao, waliamua kutii amri ya Mtume ﷺ na kubaki walipo mpaka wapewe ruhusa au wauawe hadi mwisho. Matokeo yake, mpenyo ulibaki umelindwa vibaya. Khalid bin Al-Waleed, mwenye akili nyingi, alitumia fursa hii ya dhahabu kugeuka haraka na kuzunguka nyuma ya jeshi la Waislamu na kuwazingira. Baada ya kuwaangamiza Ibn Jubair na kikundi chake, walishambulia kwa kasi nyuma ya Waislamu, na wapanda farasi wake walipiga kelele iliyoashiria mabadiliko mapya ya kijeshi. Wapagani walirudi tena kushambulia Waislamu. Mwanamke mshirikina aitwaye ‘Umra bint ‘Alqama Al-Harithiyah alikimbilia bendera iliyokuwa imeanguka chini, akaiokota na kuinua juu. Washirikina walikusanyika karibu na bendera hiyo, wakaitana kwa sauti hadi wakawazunguka Waislamu na kusimama tena kupigana.

We have already spoken about the positive orders given to the archers to hold on to their position whatever the course of the main engagement. In spite of those strict orders, and their leader’s — ‘Abdullah bin Jubair — warning, forty archers deserted their posts, enticed by the too soon roar of victory as well as worldly avarice for the spoils of war. The others, however, nine in number and ‘Abdullah, their leader, decided to abide by the Prophet ’s order and stay where they were until they were given leave or killed to the last. Consequently the cleft was left inadequately defended . The shrewd Khalid bin Al-Waleed seized this golden opportunity to turn swiftly round to the rear of the Muslim army and encompass them. Exterminating Ibn Jubair and his group, they fell promptly upon the rear of the Muslims and his horsemen uttered a shout that signalled the new military developments. The polytheists returned once again to counterattack the Muslims. An idolist woman — called ‘Umra bint ‘Alqama Al-Harithiyah — rushed to the lying-on-earth standard, picked it up and hoisted it. The idolaters gathered together around the standard and called out unto one another till they encircled the Muslims and stoodfast to fight again.

Baada ya kuanguka kwa Ibn Sakan, Mjumbe wa Allah ﷺ alibaki peke yake na wale Waquraishi wawili tu. Katika toleo la Abu ‘Uthman — lililoidhinishwa katika As-Sahihain — alisema: “Wakati huo, hakukuwa na mtu pamoja na Nabii ﷺ isipokuwa Talha bin ‘Ubaidullâh na Sa‘d bin Abi Waqqas. Ilikuwa ni saa ngumu zaidi na hatari zaidi kwa Nabii ﷺ, lakini ilikuwa fursa ya dhahabu kwa washirikina, ambao walichukua fursa hiyo mara moja. Walilenga shambulio lao kwa Nabii ﷺ na kutarajia kumuua.

After the fall of Ibn Sakan, the Messenger of Allâh (Peace be upon him) remained alone with only those two Quraishites. In a version by Abu ‘Uthman — authorized in As-Sahihain— he said: “At that time, there were none with the Prophet (Peace be upon him) except Talha bin ‘Ubaidullâh and Sa‘d bin Abi Waqqas. That was the most awkward and dangerous hour for the Prophet (Peace be upon him), but it was a golden opportunity for the idolaters who promptly took advantage of it. They concentrated their attack on the Prophet (Peace be upon him) and looked forward to killing him.

‘Utbah bin Abi Waqqas alimrushia mawe. Jiwe moja lilianguka usoni pake. Jino lake la chini la kulia la mbele (yaani jino lililo kati ya jino la mbwa na jino la mbele) lilijeruhiwa. Mdomo wake wa chini ulijeruhiwa. Pia alishambuliwa na ‘Abdullah bin Shihab Az-Zuhri aliyepasua paji lake la uso. ‘Abdullah bin Qami’a (Qami’a maana yake ni ‘mwanamke aliyedhalilika’), ambaye alikuwa mpanda farasi shupavu na mkaidi, alimpiga kwa nguvu begani kwa upanga wake; na pigo hilo lilimuumiza Mjumbe wa Allah ﷺ kwa zaidi ya mwezi mmoja — ingawa halikuwa na nguvu ya kuvunja silaha zake mbili za mwili. Alimpiga pigo zito shavuni mwake. Lilikuwa kali sana hivi kwamba pete mbili za kofia yake ya chuma yenye pete ziliingia ndani ya shavu lake takatifu. “Pokea pigo hili kutoka kwangu, mimi ni Ibn Qami’a.” Alisema huku akimpiga Mjumbe ﷺ kwa upanga wake. Mjumbe wa Allah ﷺ alijibu — huku akifuta damu iliyokuwa ikitiririka usoni pake: “Namuomba Allah akudhalilishe.” (yaani, Aqma’aka Allah). Katika Al-Bukhari imeelezwa kwamba jino lake la mbele lilivunjika, kichwa chake kilipasuliwa, na kwamba alianza kufuta damu hiyo akisema: “(Nashangaa) watu wanawezaje kufanikiwa, ambao wameukata uso wa Nabii wao ﷺ na kuvunja jino lake — yeye ambaye anawaita kumwabudu Allah. Watu kama hao wanawezaje kustawi au kufanikiwa?” Kuhusu tukio hilo, Allah, Utukufu ni Wake, aliteremsha aya ya Qur’ani isemayo:

‘Utbah bin Abi Waqqas pelted him with stones. One of the stones fell on his face. His lower right incisor Ruba‘iya (i.e. the tooth that is between a canine and a front tooth) was injured. His lower lip was wounded. He was also attacked by ‘Abdullah bin Shihab Az-Zuhri who cleaved his forehead. ‘Abdullah bin Qami’a (Qami’a means ‘a humiliated woman’), who was an obstinate strong horseman, struck him violently on his shoulder with his sword; and that stroke hurt the Messenger of Allâh (Peace be upon him) for over a month — though it was not strong enough to break his two armours. He dealt a heavy blow on his cheek. It was so strong that two rings of his iron-ringed helmet penetrated into his holy cheek. “Take this stroke from me, I am Ibn Qami’a.” He said while striking the Messenger with his sword. The Messenger of Allâh (Peace be upon him) replied — while he was wiping the blood flowing on his face: “I implore Allâh to humiliate you.” (i.e. Aqma’aka Allâh). In Al-Bukhâri it is stated his incisor broke, his head was cleaved, and that he started wiping the blood off it and saying: “(I wonder) how can peopwho cut the face of their Prophet (Peace be upon him) and break the incisor of his — he who calls them to worship Allâh. How can such people thrive or be successful?” About that incident, Allâh, Glory is to Him, sent down a Qur’ânic verse saying:

Ilikuwa siku ya Uhud, na wakati Mtume ﷺ alipoachwa nyuma, mimi ndiye nilikuwa wa kwanza kurudi kumwona. Kabla yake niliona mtu akipigana kumlinda dhidi ya maadui. Nikajisemea moyoni: “Natamani awe Talha. Baba yangu na mama yangu wawe fidia kwako. (Ee Allah) Awe Talha! Baba yangu na mama yangu wawe fidia kwako!” Njiani nilikutana na Abu ‘Ubaidah bin Al-Jarrah, ambaye wakati huo alikuwa akienda kwa kasi kama ndege. Sisi wote wawili tulikimbia kwenda kuyatibu majeraha ya Mtume ﷺ.

“When it was Uhud Day and at the time that the Prophet (Peace be upon him) was left behind, I was the first to go back and see him. Before him I saw a man fighting to shield him from the enemies. I said to myself: ‘I wish he were Talha. Let my father and mother be sacrificed for you. (O Allâh) Let him be Talha! Let my parents be sacrificed for you!’ On the way, I was overtaken by Abu ‘Ubaidah bin Al-Jarrah, who was then moving as swiftly as a bird. We both rushed to dress the Prophet ’s wounds.

Hapo tulimkuta Talha akiwa na majeraha makubwa mbele ya Mjumbe wa Allah ﷺ. Nabii ﷺ alisema: 'Mtunzeni ndugu yenu. Tendo lake limemstahilisha makao peponi.' Niliona pete mbili za kofia ya chuma zenye pete zimemchoma shavuni. Basi nikaanza kuzitoa; lakini Abu 'Ubaidah akasema: 'Kwa Allah, ee Abu Bakr, nakusihi, niache mimi mwenyewe nifanye hivyo.' Kwa kuogopa kumuumiza Nabii ﷺ, alianza kuvuta pete moja kati ya hizo mbili polepole sana na kwa uangalifu kwa mdomo wake. Kisha akatoa mshale kwa mdomo wake pia. Matokeo yake, jino lake la mbele lilingʼoka. Kisha nikaendelea kutoa pete ya pili; lakini Abu 'Ubaidah akanisihi niiache: 'Ee Abu Bakr, nakuapisha kwa Allah uniachie mimi nifanye hivyo.' Alivuta pete ya pili polepole sana na kwa uangalifu kwa mdomo wake hadi ikatoka. Mjumbe wa Allah ﷺ alisema: 'Mtunzeni ndugu yenu. Ameonyesha kustahili kuwekwa peponi.' Tulimkaribia Talha ili kumtibu, lakini tukagundua kuwa alikuwa na majeraha kama kumi ya upanga mwilini mwake. (Hii ilionyesha jinsi Talha alivyopigana na kujitahidi vilivyo siku hiyo.)

There we found Talha suffering from serious wounds before the Messenger of Allâh (Peace be upon him). The Prophet (Peace be upon him) said: ‘See to your brother. His deed entitled him for an abode in Paradise.’ I noticed that two rings of the iron-ringed helmet had penetrated his cheek. So I set out to take them out; but Abu ‘Ubaidah demanded: ‘By Allâh, O Abu Bakr — I beseech you, let me do it myself.’ Fearing to hurt the Prophet (Peace be upon him) he started pulling one of the two rings out very slowly and carefully with his mouth. Then he pulled the arrow out by his mouth, too. Consequently, his front tooth fell. Then I proceeded to pull the second out; but Abu ‘Ubaidah besought me to leave it: ‘O, Abu Bakr, I adjure you by Allâh to let me do it.’ He pulled the second ring very slowly and carefully with his mouth — till it came out. The Messenger of Allâh (Peace be upon him) said: ‘See to your brother. He has proved to be worthy of being housed in Paradise.’ We approached Talha to cure him but found out that he had had some ten sword-strokes in his body. (This showed how efficiently Talha had fought and struggled on that day).”.

Lakini baadaye mpanda farasi mwingine wa Makka, aliyeitwa ‘Abdullah bin Jabir, alimshambulia Al-Harith bin As-Simma, akampiga begani kwa upanga wake, na akabebwa hadi kambi ya Waislamu akiwa na majeraha makubwa. Hata hivyo, mshirikina huyo hakuepuka kifo, kwa sababu Abu Dujana — shujaa na mwanaharakati mwenye utepe mwekundu kichwani — alimpiga kwa nguvu na kumkata kichwa.

But later on another Makkan horseman, called ‘Abdullah bin Jabir, attacked Al-Harith bin As-Simma, and struck him on the shoulder with his sword and he was carried to the camp of the Muslims suffering from serious wounds. Anyway that very idolater did not escape death, for Abu Dujana — the red head-banded hero and adventurer — struck him heavily and cut his head off.

Wakati wa mapigano haya makali, usingizi ulianza kuwashinda Waislamu — ilikuwa ni amani na utulivu wa kuwasaidia waja Wake Waislamu, kama Qur'ani ilivyoeleza katika muktadha huu. Abu Talha alisema: "Mimi nilikuwa miongoni mwa wale waliokumbwa na hamu ya kulala siku ya Uhudi. Siku hiyo upanga wangu ulinitoka mkononi mara kadhaa. Tena na tena ulianguka chini, na tena na tena nikauokota."

During this bitter fight, a desire to sleep overwhelmed the Muslims — that was a security and tranquillity to help His slave Muslims as the Qur’ân spoke in this context. Abu Talhah said: “I was one of those who were possessed by a desire to sleep on Uhud Day. On that day my sword fell off my hand several times. Again and again it fell down and again and again I picked it up.”.

Kwa kurudi nyuma kwa utaratibu na kwa ujasiri mkubwa na ushujaa, hatimaye Waislamu walijiondoa wakaelekea kwenye kinga ya Mlima Uhud. Kisha, jeshi lililobaki likawafuata hadi kwenye nafasi hiyo salama. Kwa njia hii, werevu wa Muhammad ﷺ ulilivunja werevu wa Khalid bin Al-Waleed.

In a regular withdrawal and with great bravery and boldness, the Muslims finally retreated to the cover of Mountain Uhud. Then, the rest of the army followed them to that safe position. In this manner, the genius of Muhammad (Peace be upon him) foiled that of Khalid bin Al-Waleed.

Ibn Ishaq alisimulia kwamba: “Mtume wa Allah ﷺ alipokuwa akipanda kilima, alifuatwa na Ubai bin Khalaf ambaye alikuwa akisema: ‘Muhammad ﷺ yuko wapi? Ama mimi nimuue au mimi nitauawa.’ Masahaba wa Muhammad ﷺ walisema: ‘Ee Mtume wa Allah, je, utakubali mmoja wetu apigane naye?’ Lakini Mtume wa Allah ﷺ alisema: ‘Mwacheni!’ Basi alipokaribia, Mtume wa Allah ﷺ alichukua mkuki kutoka kwa Al-Harith bin As-Simma. Ubai alitetemeka sana, kiasi kwamba wote walitawanyika pande zote kwa vurugu na haraka. Kisha Mtume wa Allah ﷺ alimkabili, akaona mfupa wa kola yake kupitia pengo lililokuwa kati ya ufunguzi mpana wa silaha yake na sehemu ya shingo iliyofunikwa. Akamchoma mkuki mahali hapo. Nguvu ya pigo ilikuwa kubwa sana hivi kwamba alimfanya aanguke kutoka farasi wake mara kwa mara. Aliporudi kwa Quraish, walikuta alikuwa na mkwaruzo mdogo tu shingoni. Damu ilipoganda, alisema: ‘Kwa Allah, Muhammad ﷺ ameniua.’ Walipomsikia akisema hivyo, walisema: ‘Kwa Allah, unaogopa kufa. Kwa Allah, umepagawa na shetani.’ Akajibu: ‘Yeye alishaniambia nilipokuwa Makkah: “Nitakuua.” Kwa Allah, kama angenitemea mate, angeniua.’ Hatimaye adui wa Allah alikata roho mahali panapoitwa Sarif, walipokuwa wakimrudisha Makkah.” Katika toleo la Abul-Aswad, kwa mamlaka ya ‘Urwa: Alikuwa akilia kama ng’ombe dume na akisema: “Kwa Yule ambaye roho yangu iko mikononi mwake, ikiwa maumivu ninayoteseka sasa yangegawanywa miongoni mwa watu wa Al-Majaz, yangewasababishia kufa.”

Hilo lilikuwa shambulizi la mwisho lililofanywa na washirikina dhidi ya Mtume ﷺ. Wakiwa karibu kabisa na uhakika wa kifo chake, washirikina walirejea kambini mwao na kuanza maandalizi ya kurudi Makkah. Baadhi yao walijishughulisha kuwakatakata Waislamu waliouawa, na wanawake wao nao walifanya hivyo. Wanaume na wanawake walikata masikio, pua, na sehemu za siri za mashahidi. Walifikia hata kuzipasua tumbo zao. Hind bint ‘Utbah, kwa mfano, alipasua ini la Hamzah na kulitafuna; lakini alipoona halikumpendeza, alilitema. Alifikia hata kutengeneza hereni za masikio na mikufu kutokana na masikio na pua za Waislamu. Matukio mawili yalitokea katika saa za mwisho za vita, ambayo yalidhihirisha kwa hakika kiwango ambacho Waislamu walikuwa tayari kupigana na kujitolea katika njia ya Allah:

That was the last attack made by the idolaters against the Prophet (Peace be upon him). Being almost certain of his death, the idolaters returned to their camp and started preparations to go back to Makkah. Some of them involved themselves in mutilating the killed Muslims, and so did their women. Women and men cut off the ears, the noses, the genitals of the martyrs. They even cut open their bellies. Hind bin ‘Utbah — for instance — ripped open the liver of Hamzah and chewed it; but finding it unpleasant, she spat it out. She even made the ears and noses of Muslims into anklets and necklaces. Two incidents occurred during the last hours of the fight. Which revealed for certain how far the Muslims were ready to fight and sacrifice in the way of Allâh:

1. Ka‘b bin Malik alisema: Mimi nilikuwa mmoja wa Waislamu waliopigana Uhud, nikashuhudia kitendo cha washirikina cha ukatili wa kukata-kata miili ya waliokufa, lakini nilipita pembeni kwa sababu sikuweza kuvumilia. Kisha niliona mshirikina mnene mwenye silaha akipita kati ya Waislamu na kusema: "Wakusanyeni na kuwaweka pamoja kwa namna kondoo wanavyokusanywa na kuchinjwa." Vilevile niliona Mwislamu mwenye silaha akimngojea. Nilitembea kuelekea kwao hadi nikasimama nyuma yake. Nilipowalinganisha wawili hao, niliona kuwa yule kafiri alikuwa bora kuliko mwenzake kwa silaha na umbo. Niliendelea kuwatazama hadi walipoingia katika pambano la mtu mmoja kwa mmoja. Yule Mwislamu alimchoma yule kafiri kwa upanga wake, ukashuka hadi kwenye nyonga yake na kuigawanya vipande viwili. Mwislamu alipofunua uso wake, alisema: "Vipi kuhusu hilo, Ka‘b. Mimi ni Abu Dujana."

1. Ka‘b bin Malik said: I was one of those Muslims who fought in Uhud and witnessed the polytheists’ act of barbarity in mutilating the dead bodies, but I passed them because I couldn’t stand it. Then I saw an armed stout idolater pass through the Muslims and say: “Gather them up and combine them in the way that sheep are gathered and slaughtered.” Similarly I saw an armed Muslim waiting for him. I walked towards them till I stood behind him. Comparing both of them, I found that the disbeliever was better than the other in arms and figure. I kept on watching them till they were engaged in single combat. The Muslim thrust at the disbeliever with his sword that went down his hip and split it into two. When the Muslim unveiled his face, he said: “What about that, Ka‘b. I am Abu Dujana.".

Mtume wa Allah ﷺ alisimamia mazishi ya mashahidi, kisha akasema: "Nashuhudia kwamba yeyote atakayejeruhiwa katika njia ya Allah, Allah atamfufua akiwa na jeraha lake likitiririka kimiminika chenye rangi ya damu lakini harufu ya misk."

The Messenger of Allâh (Peace be upon him) supervised the martyrs’ burial and said: “I bear witness that anyone who is wounded in the way of Allâh, Allâh will resurrect him with his wound bleeding a liquid which is blood-like in colour but musk-like in scent.”.

Baadhi ya Maswahaba walimbeba maiti zao waliouawa vitani hadi Madina, lakini Mjumbe wa Allah ﷺ aliamuru warudishwe ili wazikwe mahali walipouawa. Aliamuru wasioshwe bali wazikwe kama walivyo, baada ya kuvuliwa silaha zao na nguo zao za ngozi. Alikuwa akiwazika mashahidi wawili au watatu pamoja katika kaburi moja, hata kuwaunganisha wanaume wawili katika vazi moja, huku akisema: "Ni nani kati yao aliyekuwa na ujuzi zaidi wa Qur'ani?" Na yule aliyeonekana kuwa na ujuzi zaidi alikuwa akimtangulia kuwekwa kaburini. Alikuwa akisema: "Mimi ni shahidi juu ya hawa siku ya Kiyama." Alimzika pamoja katika kaburi moja 'Abdullah bin 'Amr bin Haram na 'Amr bin Al-Jamuh, kutokana na mapenzi waliyokuwa nayo kwa kila mmoja wao.

Some of the Companions carried their men killed in the war to Madinah, but the Messenger of Allâh (Peace be upon him) ordered that they should be sent back in order to be buried where they were killed. He ordered that they should not be washed but buried as they were after stripping them off their armours and leather clothes. He used to bury every two or three martyrs together in one grave and even join two men in one garment while saying: “Who is the more learned of the Qur’ân?” and he would commit him to earth first. He would say: “I bear witness to those on the Day of Resurrection.” He buried both ‘Abdullah bin ‘Amr bin Haram and ‘Amr bin Al-Jamuh in one grave due to the affection they used to possess to each other.

Walikosa jeneza la Hanzalah, wakalitafuta, na wakalipata likiwa mahali karibu huko, maji yakidondoka kutoka juu yake. Mjumbe wa Allah ﷺ aliwaambia Maswahaba zake kwamba malaika walikuwa wakimuosha, kisha akasema: “Muulizeni mkewe.” Wakamuuliza, naye akathibitisha kwamba alikuwa katika hali ya janaba. Ndiyo sababu Hanzalah aliitwa ‘Ghaseel Al-Malâ’ikah’ (yaani, yule aliyeoshwa na malaika).

They missed the coffin of Hanzalah, they sought it and found that it was on a spot nearby with water dripping off it. The Messenger of Allâh (Peace be upon him) told his Companions that the angels were washing him and said: “Ask his wife”. They asked her and she confirmed that he had been in a state of ceremonial impurity. That was why Hanzalah was called ‘Ghaseel Al-Malâ’ikah’ (i.e. the one washed by the angels).

Mtume wa Allah ﷺ, kwa upande wake, alitumia usiku mzima akitafakari hali ile. Aliogopa kwamba washirikina, wakiwa bado njiani kuelekea Makka, wangeweza kufikiria kugeuza njia yao na kuelekea Madina baada ya kutambua kwamba hawakupata faida yoyote kutokana na ushindi huo. Wangeweza kujutia na kuamua kuivamia Madina kama fidia. Kwa hiyo Mtume ﷺ aliazimia kutoka kuwafuatia jeshi la Makka.

The Messenger of Allâh (Peace be upon him) on his part, spent the night pondering over the situation. He feared that the idolaters might think — while they were still on their way to Makkah — of reversing their way and diverting to Madinah after they had realized that they had availed nothing of that victory. They might regret and decide to invade Madinah as a compensation. Therefore the Messenger of Allâh (Peace be upon him) was determined to go out in pursuit of the Makkan army.

Mtume ﷺ aliwaita watu na kuwaamuru waandamane kwenda kukabiliana na adui wa Uislamu. Hilo lilikuwa asubuhi ya Jumapili — siku iliyofuata kuelekea Uhud — tarehe nane ya mwezi wa Shawwal. Akasema: "Hakuna atakayeandamana kwenda vitani isipokuwa wale ambao tayari walishiriki katika vita vya Uhud." 'Abdullah bin Ubai akasema: "Nitatoka pamoja nanyi." "Hapana," akasema Mtume ﷺ.

The Prophet (Peace be upon him) called out unto people and ordered them to march to encounter the enemy of Islam. That was on Sunday morning — next day to Uhud — the eighth of Shawwal. He said: “Nobody will march to the fight except those who have already participated in Uhud fight.” ‘Abdullah bin Ubai said: “I will march out with you.” “No,” said the Prophet (Peace be upon him).

Wakati Waislamu walipokuwa wakiteseka sana kwa maumivu makali na wasiwasi mkubwa, waliitikia wito wake kwa moyo mkunjufu. Jabir bin ‘Abdullah alimsihi Mtume ﷺ amruhusu ajiunge nao katika uvamizi huo mpya, kwa sababu alikuwa na hamu siku zote ya kushuhudia vita vyote ambavyo Mtume ﷺ alishiriki ndani yake. Hakuwa ameshiriki Uhud kwa sababu baba yake alimwomba akae Madina pamoja na dada zake. Naye akatimiziwa matakwa yake.

Whilst the Muslims were suffering a lot from painful pains and deep anxiety, they responded to his call positively. Jabir bin ‘Abdullah implored the Prophet (Peace be upon him) to allow him join them in that fresh invasion on account that he always had a liking to witness all the battles that the Prophet (Peace be upon him) was involved in. He had not participated in Uhud because his father asked him to stay in Madinah with his sisters . And he was granted his wish.

Waislamu waliendelea kuondoka hadi wakafika mahali panapoitwa Hamra' Al-Asad — takriban maili nane kutoka Madinah. Huko akapiga kambi. Katika mahali hapo, Ma‘bad bin Abi Ma‘bad alimwendea Mtume wa Allah ﷺ na kusilimu. Baadhi ya watu walisema kwamba aliendelea kuwa mshirikina; alikusudia tu kumpa Mtume ushauri kwa kuheshimu agano kati ya Khuza‘ah (kabila lake) na Bani Hashim. Alisema, "Ewe Muhammad ﷺ! Kwa Allah, tunahuzunika sana kwa yale yaliyokupata wewe na Maswahaba wako. Tunatumaini kwa dhati kwamba hutapata tena madhara." Basi Mtume wa Allah ﷺ akapendekeza amfuate Abu Sufyan na kumzuia asifuate nia zake mbaya.

Jasusi wa Makka aitwaye Mu‘awiyah bin Al-Mugheerah bin Abi Al-‘As naye pia alihukumiwa kifo. Jasusi huyu alikuwa babu yake upande wa mama kwa ‘Abdul Malik bin Marwan. Washirikina walipoondoka baada ya Uhud, Mu‘awiyah alimwendea binamu yake wa baba, ‘Uthman bin ‘Affan (Mwenyezi Mungu amridhie), na ‘Uthman akampa hifadhi – baada ya kupata ruhusa ya Mtume ﷺ – kwa sharti kwamba akikamatwa humo baada ya siku tatu, atauawa. Lakini hakutimiza sharti hilo, kwa hiyo jeshi la Waislamu lilipoondoka Madina, yeye alibaki huko zaidi ya siku tatu, wakati ambao alikuwa akifanya upelelezi kwa ajili ya Quraish. Basi jeshi liliporudi, Mu‘awiyah alikimbia kutoka Madina. Mtume ﷺ, kwa sababu hii, aliamuru Zaid bin Harithah na ‘Ammar bin Yasir wamfuatilie na kumwua. Basi aliuawa.

A Makkan spy, called Mu‘awiyah bin Al-Mugheerah bin Abi Al-‘As, was sentenced to death too. This spy was the grandfather of ‘Abdul Malik bin Marwan on his mother side. When the idolaters went back after Uhud, Mu‘awiyah came to his paternal cousin ‘Uthman bin ‘Affan (May Allah be pleased with him) ‘Uthman gave him shelter — after securing the Prophet ’s permission — on condition that if he was caught there after three days, he would be killed. But he did not comply with it, so when the Muslim army left Madinah, he stayed there for more than three days during which he was spying for Quraish. So when the army returned, Mu‘awiyah fled out of Madinah. The Messenger of Allâh (Peace be upon him), on this account, ordered Zaid bin Harithah and ‘Ammar bin Yasir to pursue him and kill him. So he was killed.

Hakuna shaka kwamba uvamizi wa Hamrā’ Al-Asad si uvamizi unaojitegemea, bali ni sehemu, au kwa usahihi zaidi, mwendelezo wa vita vya Uhud.

Undoubtedly, the invasion of Hamrâ’ Al-Asad is not a separate invasion, but rather a part, or more specifically, a sequel to Uhud.

Hiyo ilikuwa Vita vya Uhud pamoja na hatua zake zote na maelezo yake. Kwa muda mrefu imejadiliwa na wanazuoni pamoja na watu wa utafiti. Je, ilikuwa kushindwa au la? Bila shaka, ubora wa kijeshi katika awamu ya pili ya vita ulikuwa upande wa washirikina, ambao waliweza kwa mafanikio kuongoza mwelekeo wa mapigano na kusababisha hasara kubwa ya maisha kwa Waislamu. Ni kweli kwamba sehemu ya waumini ilishindwa waziwazi, lakini hilo halingeweza kamwe kuchukuliwa kuwa ushindi wa Makka.

That was Uhud Invasion with all its stages and details. It has for long been discussed by scholars and men of research. Was it a defeat or not? Doubtlessly, the military superiority in the second phase of the battle was in favour of the polytheists who could successfully direct the steering mechanism of hostilities and inflict heavy losses in lives on the Muslims. Admittedly, a part of the believers were clearly defeated, but this could never be considered a Makkan victory.

Baadhi ya aya za Qur'ani zilishushiwa ili kuangazia awamu zenye maamuzi zaidi za vita hivyo kwa mfuatano, kueleza wazi sababu iliyosababisha hasara hiyo kubwa, na kuonyesha maeneo dhaifu ambayo bado yalikuwa yanaendelea kuwepo katika nyoyo za baadhi ya Waumini kuhusu wajibu wao wa kuunda msimamo thabiti kuhusiana na malengo matukufu ambayo Umma wa Kiislamu uliumbwa kwa ajili yake na ulipaswa kuyatimiza. Qur'ani Tukufu pia ilizungumzia mwenendo wa wale wanaojidai kuwa na Imani, na ikaweka wazi uadui na chuki waliyokuwa nayo dhidi ya Allah na Mtume Wake ﷺ. Maneno ya Allah pia yalifanikiwa kufuta kabisa dalili zote za utata na minong'ono iliyoibuliwa na wanafiki na washirika wao, Mayahudi — wapangaji wa njama na fitina — ambayo bado yalikuwa yakifanya kazi mioyoni mwa baadhi ya Waislamu dhaifu wa moyo.

Some Qur’ânic verses were revealed to shed light on the most decisive phases of the battle successively, adduce quite clearly the cause that led to that heavy loss, and illustrate the vulnerable areas that were still persisting in the souls of some believers as regards their duties in forging a decisive attitude with respect to the noble objectives for which the Muslim Community, was created and was supposed to accomplish. The Noble Qur’ân also spoke about the attitude of the pretenders to Faith and made clear the hostility and hatred that they harboured against Allâh and His Messenger. The Words of Allâh managed as well to erase all traces of ambiguities and insinuations, raised by the hypocrites and their allies, the Jews — the authors of conspiracy and intrigue hatching — and which were still in active operation in the hearts of some weak-of-heart Muslims.

Hukumu zilizosifiwa na malengo yaliyotafutwa kwa muda mrefu yaliyohusishwa na vita vya Uhud, yalikuwa pia mada nyingine ambayo Qur'ani Tukufu ilizungumzia kwa urefu. Aya sitini zinazohusiana na vita hivyo ziliteremshwa, zikitoa maelezo kamili ya awamu ya kwanza ya vita:

The laudable judgement and long-sought objectives that were attributable to the battle of Uhud, were also another topic for the Noble Qur’ân to dwell on at length. Sixty verses relevant to the battle were revealed giving full account of the first phase of the battle:

• "Na (kumbukeni) pale ulipotoka asubuhi katika nyumba yako (ewe Muhammad ﷺ) ukawapanga waumini katika nafasi zao kwa ajili ya vita (vya Uhud)." [3:121].

• “And (remember) when you [Muhammad Peace be upon him) ] left your household in the morning to post the believers at their stations for the battle (of Uhud).” [3:121].

Na kumalizia kwa maelezo kamili kuhusu matokeo yake na maadili yake:

Ibn Al-Qayyim amemtaja kwa msisitizo vita vya Uhud na kutoa maelezo kamili ya faida na hekima za Mwenyezi Mungu zilizotokana nayo. Baadhi ya wanazuoni wa Kiislamu, kwa mujibu wa Ibn Hajar, walisema: Kushindwa kwa Waislamu katika Uhud kulitokana na wapiga mishale kupuuza amri wazi ya Mtume ﷺ, na kuondoka mahali walipoamriwa kulinda hadi mwisho. Kwa maneno mengine, mafanikio ya Waislamu yanategemea utii wao kwa Mtume ﷺ. Mradi wanatekeleza maagizo yake, Mwenyezi Mungu atawasaidia katika kukabiliana na aina zote za changamoto. Lakini watakapoyaweka pembeni maagizo yake katika kutafuta mali ya dunia, wanakuwa karibu kupata hasara. Jambo lingine muhimu linasema kwamba ni desturi ya Manabii kujaribiwa kwa misukosuko mbalimbali; hata hivyo, matokeo ya mwisho huwa kwa faida yao. Iwapo Waislamu wangeshinda kila wakati, watu wengi wadai wa imani wangeingia katika Uislamu, na hivyo mstari wazi wa kutenganisha waumini wa kweli na wanafiki ungefifia. Kinyume chake, iwapo Waislamu wangeshindwa kila wakati, lengo la mwisho la utume wa Manabii lisingetimia. Kwa hiyo ni busara kuchanganya ushindi na kushindwa ili kutenganisha Waislamu wa kweli na wanafiki kupatikane. Baada ya vita vya Uhud, wanafiki walifichua nia zao halisi kwa maneno na vitendo, hivyo Waislamu wakatambua kuwepo kwa wahalifu hao waliokuwa wakifanya kazi kwa siri ndani ya nchi yao wenyewe; na bila shaka kungekuwa na hatua zinazofaa za kuchukuliwa kwa wakati wake.

Ibn Al-Qaiyim has made a pointed reference to the battle of Uhud and given full elucidation of the Divine benefits and moralities that resulted from it. Some Muslim scholars, on the authority of Ibn Hajar, said: The reverse in Uhud resulted from the neglect on the part of the archers of the explicit command of the Prophet (Peace be upon him), and leaving the spot which they were ordered to safeguard to the end. In other words, the success of the Muslims depends upon their obedience to the Prophet (Peace be upon him). As long as they carry out his behests, Allâh will help them in facing all kinds of odds. But when they will set aside his commands in their pursuit of worldly riches, they are bound to come to grief. Another relevant issue of great significance says that it is customary for Prophets to be tried with different adversities; nevertheless, the final outcome is positively in their favour. Should the Muslims be victorious all the time, great many pretenders to Faith will enter the fold of Islam, and consequently the clear line of demarcation between true believers and hypocrites will become blurred. Contrarily, if the Muslims were to be defeated all the time, the final objective of the ministry of Prophets will not be effected. It is wise then to combine both success and failure so that sifting between true Muslims and hypocrites could be realized. In the aftermath of the battle of Uhud, the hypocrites disclosed their real intentions in words and in deeds, consequently, the Muslims got to realize the existence of those wicked elements working secretly in their own homeland; and of course there would be appropriate measures to be taken in due course of time.