Tena, amani na usalama vilizingira tena Rasi ya Arabia, na eneo hili lenye misukosuko likaanza kupata kipindi cha utulivu baada ya vita vya mwaka mzima. Hata hivyo, Mayahudi, ambao usaliti, njama na ... (hiyo hiyo) kutokuwa waaminifu kwao kuliwafanya waonje aina zote za udhalilifu na aibu, hawakuonywa. Baada ya kufukuzwa kwenda Khaibar, waliendelea kusubiri kwa wasiwasi matokeo ya mapigano yaliyokuwa yakiendelea kati ya Waislamu na washirikina. Kinyume na matarajio yao, matukio ya vita yalikuwa upande wa Waislamu, hivyo wakaanza hatua mpya ya njama na wakajiandaa kutoa pigo la kuua dhidi ya Waislamu, lakini walikuwa waoga mno kupambana nao moja kwa moja, kwa hiyo wakapanga mpango wa kutisha ili kufikia malengo yao. Wayahudi wa Bani Nadir pamoja na baadhi ya viongozi wao mashuhuri walikwenda Makka kufanya mazungumzo ya muungano usio mtakatifu na Quraish. Viongozi ishirini walichochea watu wa huko washambulie Mtume ﷺ. Walianza kuwahakikishia msaada na uungwaji mkono kamili. Watu wa Quraish, ambao walikuwa wamedhoofika na kuonekana dhaifu mno kupambana na Waislamu huko Badr, walitumia fursa hii kurejesha heshima yao iliyochafuka na sifa yao iliyoharibika. Ujumbe huo wa Kiyahudi ukaelekea Ghatfan, ukawaita wafanye vivyo hivyo, nao wakajibu kwa kukubali. Ujumbe wa Wayahudi ukaanza juhudi mpya, ukazunguka sehemu fulani za Arabia na ukafanikiwa kuwachochea washirika wa kikafiri dhidi ya Nabii ﷺ, ujumbe wake na waumini wa Mwenyezi Mungu. Kinana na washirika wengine kutoka Tihama, kusini, walikusanyika; Quraish nao wakapanga safu na kuajiri wanaume elfu nne chini ya uongozi wa Abu Sufyan. Kutoka mashariki zikaja kabila za Banu Saleem, Ghatfan, Bani Murrah na nyinginezo. Wote wakaelekea Madina na wakakusanyika karibu nayo kwa wakati ulioafikiwa, jeshi kubwa la wapiganaji elfu kumi. Kwa kweli walizidi idadi ya Waislamu wote katika ... Ilikuwa Madina, wanawake, vijana na wazee walijumuishwa, kusema ukweli, kama wangeshambulia kwa ghafla dhidi ya ... Madina, wangeweza kuwaangamiza Waislamu wote; uongozi ndani ya mji ulikuwa ... Hata hivyo, walinzi waliokuwa macho na maafisa wa upelelezi waliweza kuchunguza eneo la maadui, na kuwaripoti harakati zao kwa wale waliokuwa na dhamana mjini Madina. Mtume wa Allah ﷺ aliitisha baraza kubwa la ushauri na kufanya majadiliano makini kuhusu mpango wa kulinda Madina. Baada ya mazungumzo marefu kati ya viongozi wa kijeshi na watu wenye busara, ilikubaliwa, kwa pendekezo la Sahaba mwenye heshima, Salman Al-Farisi, kuchimba mitaro kama mistari ya ulinzi. Waislamu, wakiongozwa na Mtume ﷺ (akiwatia moyo, akiwasaidia na kuwakumbusha thawabu za Akhera), walianza kwa bidii kubwa kuchimba mtaro kuzunguka Madina. Njaa kali, iliyokaribia kuwa kifo kwa njaa, haikuweza kuwazuia wala kuwakatisha tamaa kutimiza lengo lao walilolitamani sana. Salman alisema: Ewe Mtume wa Allah! Tulipozingirwa Uajemi, tulikuwa tukichimba mitaro ili kujilinda. Ilikuwa kweli mpango wa busara usio na mfano. Mtume wa Allah ﷺ alitoa amri ya haraka kutekeleza mpango huo: kila kikundi cha watu kumi kichimbe. Sahl bin Sa‘d alisema: Tulikuwa ... Eneo la yadi arobaini lilitengwa kwa kikosi cha Mtume wa Allah ﷺ; watu walichimba na sisi tukabeba udongo migongoni mwetu. Baadhi ya ishara za kimiujiza za Mtume ﷺ zilijitokeza wakati wa kuchimba mtaro huo. Jabir bin ‘Abdullah, alipoona Mtume ﷺ akiwa na njaa, alichinja kondoo, akapika shayiri na akamwomba Mtume ﷺ na baadhi ya Masahaba wakubali mwaliko wake. Lakini Mtume ﷺ aliwakusanya watu wote elfu moja waliokuwa wakichimba handaki, nao wakaanza kula hadi wakashiba kabisa, na bado bega la kondoo na mkate uliokuwa ukiokwa ulibaki kama ulivyokuwa, bila kupungua. Mwanamke mmoja alileta kiganja cha tende akapita mbele ya Mtume ﷺ, ambaye aliichukua tende hizo, akazitupa juu ya vazi lake, kisha akawaalika Maswahaba wake kula. Tende zilianza kuongezeka hadi zikaanza kudondoka pembeni mwa vazi lake. Tukio jingine la kiajabu lisilo la kawaida lilikuwa kwamba jiwe gumu lilijitokeza kwenye handaki kama kizuizi kisichovunjika. Mtume ﷺ alichukua jembe na kupiga, na jiwe likageuka mara moja kuwa tuta la mchanga laini. Katika riwaya nyingine, Al-Bara‘ alisema: Siku ya Al-Khandaq (handaki) kulijitokeza jiwe gumu mno, jembe zetu zikashindwa kulivunja. Basi tulimwendea Mjumbe wa Allah ﷺ kumwomba ushauri. Alichukua jembe, akapiga jiwe huku akisema: “Kwa jina la Allah, Allah ni Mkubwa, funguo za Ash-Shaam (Syria ya kijiografia) ni zangu, naapa kwa Allah, ninaziona sasa hivi ikulu zake;” kwa pigo la pili alisema: “Allah ni Mkubwa, Uajemi ni yangu, naapa kwa Allah, sasa naiona ikulu nyeupe ya Madain;” na kwa pigo la tatu aliipiga tena jiwe, nalo likavunjika vipande vidogo sana, akasema: “Allah ni Mkubwa, nimepewa funguo za Yemen, naapa kwa Allah, ninaziona milango ya San‘a nikiwa hapa nilipo.” Riwaya hiyo hiyo ilisimuliwa pia na Ishaq. Sehemu ya kaskazini ya Madina ilikuwa ndiyo iliyokuwa hatarini zaidi, kwani pande nyingine zote zilizungukwa na milima na mashamba ya michikichi. Mtume ﷺ, kama mtaalamu stadi wa mambo ya kijeshi, alielewa kwamba Makundi ya Washirika wangeshambulia upande huo, kwa hiyo akaamuru handaki lichimbwe upande huo. Waislamu waliendelea kuchimba handaki kwa siku kadhaa; walikuwa wakilifanyia kazi wakati wa mchana, kisha kurudi nyumbani jioni, hadi lilipokamilika kwa vipimo vyake vyote kijeshi mbele ya jeshi kubwa la washirikina; ambalo lilikuwa na wapiganaji kama elfu kumi, likafika na kupiga kambi karibu na Madina, katika maeneo yaitwayo Al-Asyal na Uhud.

Once again, peace and security enveloped the Arabian Peninsula and this turbulent area began to experience a period of lull after a whole year warJews, however, whose treachery, intrigues and . The disloyalty made them taste all types of humiliation and disgrace, were not admonished. After they had been exiled to Khaibar, they remained waiting anxiously for the results of the skirmishes going on between the Muslims and the idolaterstheir hopes, the events of the war were in favour of the Muslims, . Contrary to therefore they started a new stage of conspiracy and prepared themselves to deal a deadly blow against the Muslims, but were too cowardly to manoeuvre directly against them, so they laid a dreadful plan in order to achieve their objectivesof the Jews with some celebrities of Bani Nadir went to Makkah to . Twenty chiefs negotiate an unholy alliance with Quraishgoad the people there to attack the Messenger of . They began to Allupon him) promising them full support and backing. People of Quraish, who had been âh (Peace be languid and proved too weak to challenge the Muslims at Badr, seized this opportunity to redeem their stained honour and blemished reputationdelegation set out for Ghatfan, called them to do the . The same same, and they responded positively. The Jewish delegation then started a fresh effort and toured some parts of Arabia and managed to incite the confederates of disbelief against the Prophet (Peace be upon him), his Message and the believers in AllKinanah and other allies from Tihama, in the south; rallied, âh. Quraish, ranked and recruited four thousand men under the leadership of Abu Sufyan. From the east there came tribes of Banu Saleem, Ghatfan, Bani Murrah, etc. They all headed for Madinah and gathered in its vicinity at a time already agreed upongreat army of ten thousand fighters. They in fact outnumbered all the Muslims in . It was a Madinah, women, lads and elders includedtell the truth, if they had launched a surprise attack against . To Madinah, they could have exterminated all the Muslimsthe leadership inside the city was on the . However, alert and the intelligence personnel managed to reconnoitre the area of the enemies, and reported their movement to the people in charge in Madinah. The Messenger of Allâh (Peace be upon him) summoned a high advisory board and conducted a careful discussion of a plan to defend Madinah. After a lengthy talk between military leaders and people possessed of sound advice, it was agreed, on the proposal of an honourable Companion, Salman Al-Farisi, to dig trenches as defensive lines. The Muslims, with the Prophet (encouraging, helping and reminding them of the reward in the Hereafter, Peace be upon him) at their head, most actively and diligently started to build a trench around Madinah. Severe hunger, bordering on starvation, could not dissuade or discourage them from achieving their desperately sought objective. Salman said: O Messenger of Allâh! When siege was to laid to us in Persia, we used to dig trenches to defend ourselves. It was really an unprecedented wise plan. The Messenger of Allâh (Peace be upon him) hurriedly gave orders to implement the planeach group of ten to dig. Sahl bin Sa‘d said: We were in . Forty yards was allocated to the company of the Messenger of Allâh (Peace be upon him), the men used to dig and we evacuate the earth on our backs. Some preternatural Prophetic signs appeared in the process of trenching. Jabir bin ‘Abdullah, seeing the Prophet (Peace be upon him) starving, slaughtered a sheep, cooked some barley and requested the Prophet (Peace be upon him) and some Companions to accept his invitation, but the Prophet (Peace be upon him) gathered all the thousand people engaged in digging the trench and they started to eat until they were all completely full and yet the shoulder of mutton and dough that was being baked remained as they were undiminished. A certain woman brought a handful of dates and passed by the Prophet (Peace be upon him), who took the dates, threw them over his cloak and invited his followers to eat. The dates began to increase in number until they dropped over the trim of his robe. Another illustrious preternatural example went to the effect that an obstinate rock stood out as an immune obstacle in the ditch. The Prophet (Peace be upon him) took the spade and struck, and the rock immediately turned into a loose sand dune. In another version, Al-Bara‘ said: On Al-Khandaq (the trench) Day there stood out a rock too immune for our spades to break up. We therefore went to see the Messenger of Allâh (Peace be upon him) for advice. He took the spade, and struck the rock uttering “in the Name of Allâh, Allâh is Great, the keys of Ash-Shâm (Geographical Syria) are mine, I swear by Allâh, I can see its palaces at the moment;” on the second strike he said: “Allâh is Great, Persia is mine, I swear by Allâh, I can now see the white palace of Madain;” and for the third time he struck the rock, which turned into very small pieces, he said: “Allâh is Great, I have been given the keys of Yemen, I swear by Allâh, I can see the gates of San‘a while I am in my place.” The same version was narrated by Ishaq. The northern part of Madinah was the most vulnerable, all the other sides being surrounded by mountains and palm tree orchards, the Prophet (Peace be upon him) as a skillful military expert, understood that the Confederates would march in that direction, so the trench was ordered to be on that side. The Muslims went on digging the trench for several days; they used to work on it during the day, and go back home in the evening until it had assumed its full dimensions militarily before the huge army of the idolaters; which numbered, as many as ten thousand fighters, arrived and settled in the vicinity of Madinah in places called Al-Asyal and Uhud.

• "Na waumini walipoyaona makundi (Al-Ahzab), walisema: 'Hiki ndicho Allah na Mtume Wake walichotuahidi, na Allah na Mtume Wake walisema kweli.' Haukuwazidishia isipokuwa imani na unyenyekevu wao (kwa Allah)." [33:22]. Note on the translation: the original's bracketed "[Muhammad (Peace be upon him)]" is a reference inserted by the author, so it has been rendered as the Prophet's ﷺ mention instead of being written out. Correction to the above, following the rules exactly: • "Na waumini walipoyaona makundi (Al-Ahzab), walisema: 'Hiki ndicho Allah na Mtume Wake Muhammad ﷺ walichotuahidi, na Allah na Mtume Wake Muhammad ﷺ walisema kweli.' Haukuwazidishia isipokuwa imani na unyenyekevu wao (kwa Allah)." [33:22].

• “And when the believers saw ‘Al-Ahzab’ (the confederates), they said: ‘This is what Allâh and His Messenger [Muhammad (Peace be upon him)] had promised us, and Allâh and His Messenger [Muhammad (Peace be upon him)] had spoken the truth, and it only added to their Faith and to their submissiveness (to Allâh).” [33:22].

Maelfu matatu ya Waislamu, wakiongozwa na Muhammad ﷺ, walitoka kukabiliana na washirikina, huku ahadi ya Allah ya ushindi ikiwa imekita sana akilini mwao. Walijiweka katika Mlima wa Sila‘, huku handaki likisimama kama kizuizi kati yao na makafiri. Walipojaribu kushambulia Waislamu na kuingia Madinah, washirikina walishangazwa kuona handaki pana, mbinu mpya isiyojulikana Uarabuni kabla ya hapo, likisimama kama kizuizi kigumu. Kwa hiyo waliamua kuizingira Madinah na kuanza kuzunguka handaki wakijitahidi sana kutafuta sehemu dhaifu ambayo wangeweza kupenya kuingia Madinah. Ili kuwazuia maadui zao wasikaribie au wasiziba pengo lolote katika ulinzi wao, Waislamu walirusha mishale na kushiriki mapambano madogo madogo nao. Mashujaa wakongwe wa Quraish hawakufurahishwa na hali hii, wakisubiri bure wakitarajia kile kizingiti kingefichua. Kwa hiyo waliamua kwamba kikundi cha wapiganaji kiongozwe na ‘Amr bin ‘Abd-e-Wudd, ‘Ikrima bin Abi Jahl na Dirar bin Al-Khattab, kipite kwenye handaki. Kwa kweli walifanikiwa kufanya hivyo, na wapanda farasi wao wakakiteka eneo la kinamasi kati ya handaki na Mlima wa Sila‘. ‘Amr aliwapa changamoto Waislamu kwa pambano la mmoja kwa mmoja, na ‘Ali bin Abi Talib akateuliwa. Baada ya mapambano mafupi lakini makali, ‘Ali alimuua ‘Amr na kuwalazimisha wengine kuondoka kwa hofu na machafuko. Hata hivyo, siku chache baadaye, washirikina walijaribu tena mashambulizi mapya ya kukata tamaa, lakini yote yalishindwa kwa sababu ya msimamo thabiti wa Waislamu na upinzani wao wa kishujaa.

Three thousand Muslims, with Muhammad (Peace be upon him) at their head, came out to encounter the idolaters, with Allâh’s Promise of victory deeply established in their minds. They entrenched themselves in Sila‘ Mountain with the trench standing as a barrier between them and the disbelievers. On attempting to attack the Muslims and break into Madinah, the idolaters were surprised to see a wide trench, a new stratagem unknown in Arabia before, standing as an obstinate obstruction. Consequently they decided to lay siege to Madinah and began to manoeuvre around the trench trying hard to find a vulnerable spot through which they could infiltrate into Madinah. To deter their enemies from approaching or bridging any gap in their defences, the Muslims hurled arrows, and engaged in skirmishes with them. The veteran fighters of Quraish were averse to this situation waiting in vain in anticipation of what the siege might reveal. Therefore they decided that a group of fighters led by ‘Amr bin ‘Abd-e-Wudd, ‘Ikrima bin Abi Jahl and Dirar bin Al-Khattab, should work its way through the trench. They, in fact, managed to do that and their horsemen captured a marshy area between the trench and Sila‘ Mountain. ‘Amr challenged the Muslims to a duel, and ‘Ali bin Abi Talib was deputed. After a short but fierce engagement, ‘Ali killed ‘Amr and obliged the others to evacuate in a state of panic and confusion. However, some days later, the polytheists conducted fresh desperate attempts but all of them failed due to Muslims’ steadfastness and heroic confrontation.

Katika muktadha wa matukio ya Vita vya Khandaki, Mjumbe wa Allah ﷺ alikosa kuswali baadhi ya swala kwa wakati wake. Jabir (Allah amridhie) amesimulia: Siku ya Khandaki, ‘Umar bin Al-Khattab (Allah amridhie) alikuja akiwalaani makafiri wa Quraish, akasema: “Ee Mjumbe wa Allah! Sijaswali swala ya alasiri, na jua limekwisha zama.” Mtume ﷺ akajibu: “Kwa Allah! Mimi pia sijaiswali bado.” Kisha Mtume ﷺ akaenda Buthan, akatawadha, akaswali swala ya alasiri baada ya jua kuzama, kisha akaswali swala ya magharibi baada yake. Alikasirika sana kwa kukosa kwake huku, akamwomba Allah amteremshie ghadhabu zake maadui zake, na akamwomba Allah ajaze nyumba zao na makaburi yao moto, kwa sababu walimvuruga asiswali swala ya alasiri. Imepokewa na Ahmad na Shafi‘i kwamba matukio ya vita hivyo yalimzuia ﷺ kuswali swala ya adhuhuri, alasiri, magharibi na isha, lakini aliziswali pamoja. Simulizi tofauti zinaonyesha kwamba hali hiyo ilidumu kwa siku kadhaa.

In the context of the events of the Trench Battle, the Messenger of Allâh (Peace be upon him) failed to observe some prayers in their right time. Jabir (May Allah be pleased with him) narrated: On the Day of Trench ‘Umar bin Al-Khattab (May Allah be pleased with him) came, cursing the disbelievers of Quraish and said: “O Allâh’s Messenger! I have not offered the afternoon prayer and the sun has set.” The Prophet (Peace be upon him) replied: "By Allâh! I, , have not offered the prayer yet.” The Prophet (Peace be upon him) then went to Buthan, performed ablution and observed the afternoon prayer after the sun had set and then offered the sunset prayer after it.” He was so indignant for this failure that he invoked Allâh’s wrath on his enemies and besought Allâh to fill their houses and graves with fire because they distracted him from observing the afternoon prayer. It was narrated by Ahmed and Shafa‘i that the events of that battle detained him from the noon, afternoon, evening and night prayers, but he observed them combined. The different narrations point to the fact that the situation lasted for a few days.

Kutokana na handaki lililokuwa kati ya pande mbili, hakukuwa na mapigano ya moja kwa moja, bali kulikuwa na shughuli za kijeshi zilizohusisha kurusha mishale tu. Kwa sababu hiyo, mapigano hayo yalisababisha vifo vya wapiganaji wachache, Waislamu sita na washirikina kumi, mmoja au wawili wao wakiuawa kwa upanga. Wakati wa mapigano hayo, Sa‘d bin Mu‘adh alipigwa mshale uliokatisha ateri yake. Akiona kwamba mwisho wake unakaribia, alimwomba Allah akisema: "Ee Allah, Wewe unajua hakuna kitu kilicho karibu zaidi na moyo wangu kuliko kujitahidi katika njia Yako dhidi ya watu hao (makafiri) waliomkanusha Mtume Wako na kumfukuza kutoka mji wake. Ee Allah, ninaamini kwa dhati kwamba Wewe umeamua tupigane nao, basi kama bado kuna mapigano zaidi nao, niache hai ili nipiganie zaidi dhidi yao. Na kama yamekwisha tulia, nakuomba uyawashe tena ili nipumue pumzi yangu ya mwisho katika hali hiyo." Alihitimisha dua yake kwa kumwomba Allah asimruhusu kufa mpaka awe amelipiza kisasi kikamilifu kwa Banu Quraiza. Katikati ya hali hizi ngumu, njama na hila zilikuwa zikifanyika kwa bidii dhidi ya Waislamu. Kiongozi mkuu wa uovu wa Banu Nadhir, Huyayy, alielekea katika makazi ya Banu Quraiza ili kuwachochea kiongozi wao Ka‘b bin Asad Al-Qurazi, ambaye alikuwa amefanya mkataba na Mjumbe wa Allah ﷺ wa kumsaidia wakati wa vita. Mwanzoni Ka‘b alipinga majaribu yote ya Huyayy, lakini Huyayy alikuwa mjanja vya kutosha kumdanganya, akizungumza kuhusu Quraish na wakuu wao huko Al-Asyal, pamoja na Ghatfan na viongozi wao waliojificha Uhud, wote wakiwa na nia moja ya kuwaangamiza Muhammad ﷺ na wafuasi wake. Zaidi ya hayo, aliahidi kukaa katika ngome ya Ka‘b akijiweka hatarini endapo Quraish na Ghatfan wangegeuka. Mtu huyo mwovu aliendelea kwa njia hii hadi baadaye alipofanikiwa kumshawishi Ka‘b upande wake na kumshawishi avunje agano lake na Waislamu. Kisha Banu Quraiza walianza kufanya operesheni za kivita dhidi ya Waislamu, hasa dhidi ya ngome zilizotengwa ambazo zilikuwa zimewahifadhi wanawake na watoto wa Waislamu. Kwa mujibu wa Ibn Ishaq, Safiyah (Allah amridhie) binti ya ‘Abdul Muttalib alikuwa katika ngome pamoja na Hassan bin Thabit, pamoja na baadhi ya wanawake na watoto. Safiyah alisema: “Myahudi mmoja alionekana akizunguka-zunguka eneo letu, ambalo lilikuwa hatarini kushambuliwa na adui kwa kuwa hapakuwa na wanaume wa kulilinda. Nilimwambia Hassan kwamba nilikuwa na shaka na uwepo wa mtu yule karibu nasi. Huenda akatushambulia kwa mshtuko, kwa kuwa Mjumbe wa Allah ﷺ na Waislamu walikuwa na shughuli nyingi mno kuweza kutusaidia. Kwa nini wewe hutoki ukamuua?” Hassan alijibu kwamba hatafanya hivyo. Hivyo nikachukua fimbo ya mbao, nikashuka chini na kumpiga Myahudi yule hadi akafa. Nilirudi na kumwomba Hassan amnyang’anye mali, lakini tena Hassan alikataa kufanya hivyo. Tukio hili lilikuwa na athari kubwa na liliwakatisha tamaa Mayahudi kufanya mashambulizi zaidi, wakidhani kwamba ngome hizo zilikuwa zimeimarishwa na kulindwa na wapiganaji Waislamu. Hata hivyo, waliendelea kuwapa washirikina vifaa vya msaada kama ishara ya kuwaunga mkono dhidi ya Waislamu. Waliposikia habari hizi mbaya, Mjumbe ﷺ aliwatuma viongozi wanne mashuhuri wa Waislamu, Sa‘d bin Mu‘adh, Sa‘d bin ‘Ubada, ‘Abdullah bin Rawaha na Khawat bin Jubair, kwenda kuchunguza, lakini akiwaonya wasieneze hofu miongoni mwa Waislamu, na akawashauri watangaze hadharani kwamba uvumi huo si wa kweli endapo ungekuwa si wa kweli. Kwa bahati mbaya, wanaume hao wanne walibaini kwamba habari hizo zilikuwa za kweli, na kwamba Mayahudi walitangaza waziwazi kwamba hakuna tena mkataba wa muungano uliokuwepo kati yao na Muhammad ﷺ. Mjumbe wa Allah ﷺ alipewa taarifa kuhusu hali hii, na Waislamu wakaelewa hali yao ya hatari kubwa pamoja na hatari ya kutisha iliyomo ndani yake. Mgongo wao ulikuwa katika hatari ya mashambulizi ya Banu Quraiza, na jeshi kubwa lisilo na njia ya kukwepa mbele yao, huku wanawake na watoto wao wakiwa bila ulinzi wamesimama katikati. Kuhusiana na hili, Allah anasema:

• "Na wakati macho yalipopofuka na mioyo ikafika kooni, nanyi mkawa mnadhania mambo juu ya Allah. Hapo waumini walijaribiwa na kutikiswa kwa mtikisiko mkubwa." [33:10, 11].

• “And when the eyes grew wild and the hearts reached to the throats, and you were harbouring doubts about Allâh. There, the believers were tried and shaken with a mighty shaking.” [33:10, 11].

Sasa Waislamu walipokuwa wamefungiwa ndani ya Handaki katika hali ya kujihami, wanafiki walikuwa wakiwadhihaki kwa kuwa wamejifariji kwa matumaini ya uongo ya kuwashinda Kisra, mfalme wa Uajemi, na Kaisari, mfalme wa Warumi. Walianza kupanda mbegu za kukata tamaa, na walijifanya kuondoka ili kulinda majumba yao, ingawa majumba hayo hayakuwa katika hatari yoyote. Hapa, Allah anasema:

Now that the Muslims were shut in within the Trench on the defensive, the hypocrites taunted them with having indulged in delusive hopes of defeating Kisra, emperor of Persia, and Caesar, emperor of the Romans. They began to sow the seeds of defeatism, and pretended to withdraw for the defence of their homes, though these were in no way exposed to danger. Here, Allâh says:

“Na wale wanafiki na wale walio na ugonjwa moyoni (wa shaka) walipokuwa wakisema: ‘Allah na Mtume wake hawakutuahidi ila udanganyifu!’ Na kundi miongoni mwao lilipokuwa likisema: ‘Enyi watu wa Yathrib (Al-Madinah), hapana nafasi ya kusimama kwenu (mbele ya shambulio la adui!), basi rudini!’ Na kikundi miongoni mwao kilimwomba ruhusa Nabii ﷺ wakisema: ‘Hakika nyumba zetu ziko wazi (kwa adui).’ Na hazikuwa wazi. Walikuwa wakitaka tu kukimbia.” [33:12, 13].

• “And when the hypocrites and those in whose hearts is a disease (of doubts) said, ‘Allâh and His Messenger (Peace be upon him) promised us nothing but delusions!’ And when a party of them said: ‘O people of Yathrib (Al-Madinah), there is no stand (possible) for you (against the enemy attack!) therefore go back!’ And a band of them asked for permission of the Prophet (Peace be upon him) saying: ‘Truly, our homes lie open (to the enemy).’ And they lay not open. They but wished to flee.” [33:12, 13].

Mtume wa Allah ﷺ alijifunika joho lake na kuanza kutafakari kuhusu hiana ya Banu Quraiza. Roho ya matumaini ilimshinda, akasimama na kusema:

The Messenger of Allâh, (Peace be upon him) wrapped himself in his robe and began to meditate on the perfidy of Banu Quraiza. The spirit of hopefulness prevailed over him and he rose to his feet saying:

“Allahu Akbar! Sikieni, enyi Waislamu, habari njema ya ushindi na msaada wa Allah.” Kisha akaanza kupanga mipango madhubuti ya kuwalinda wanawake na watoto, na akawatuma baadhi ya wapiganaji warudi Madina ili kuwalinda dhidi ya shambulio lolote la kushtukiza kutoka kwa adui. Hatua ya pili ilikuwa kuchukua hatua ambazo zingeweza kudhoofisha safu za washirika wasioamini. Alikusudia kufikia aina fulani ya maridhiano na viongozi wa Ghatfan, kwa kuwapa theluthi moja ya mazao ya matunda ya Madina. Alitafuta ushauri wa masahaba wake wakuu, yaani Sa‘d bin Mu‘adh na Sa‘d bin ‘Ubadah, ambao jibu lao lilikuwa kama ifuatavyo:

• “Allâh is Great. Hearken you Muslims, to Allâh’s good tidings of victory and support.” He then started to lay decisive plans aiming at protecting the women and children, and sent some fighters back to Madinah to guard them against any surprise assault by the enemy. The second step was to take action that could lead to undermining the ranks of the disbelieving confederates. There, he had in mind to conclude a sort of reconciliation with the chiefs of Ghatfan on the basis of donating them a third of Madinah’s fruit crops. He sought the advice of his chief Companions, namely, Sa‘d bin Mu‘adh and Sa‘d bin ‘Ubadah, whose reply went as follows:

“Ee Mjumbe wa Allah! Ikiwa hii ni amri ya Allah, basi tunapaswa kuitii; lakini ikiwa ni mwelekeo mpya unaotaka kuufuata ili kutupatia usalama tu, basi hatuuhitaji. Tulishuhudia watu hao katika ushirikina na kuabudu sanamu, na tunaweza kusema kwa uhakika kwamba hawahitaji matunda ya mashamba yetu; bali wanataka kutuangamiza kabisa. Sasa kwa kuwa Allah ametukirimu kwa Uislamu, naamini njia bora katika hali hii ni kuwaangamiza kwa upanga.” Hapo Mtume ﷺ akasahihisha imani yao akisema: “Sera yangu mpya inaundwa ili kuwapa usalama baada ya Waarabu wote kuungana kuwaangamiza ninyi (Waislamu).”

“O Messenger of Allâh! If it is Allâh’s injunction, then we have to obey, but if it is a new course you want to follow just to provide security for us then we don’t need it. We experienced those people in polytheism and idolatry and we can safely say that they don’t need the fruit of our orchards, they rather need to exterminate us completely. Now that Allâh has honoured us with Islam, I believe the best recourse in this situation is to put them to the sword.” Thereupon the Prophet (Peace be upon him) corrected their Belief saying: “My new policy is being forged to provide your security after all the Arabs have united to annihilate you (Muslims).”.

Allah, Mtukufu, Aliye juu, sifa ni zake, aliumba kitu kilichosababisha mifarakano miongoni mwa maadui wa Uislamu na baadaye kushindwa kwao kabisa. Mtu mmoja kutoka kabila la Ghatfan aliyeitwa Na‘im bin Mas‘ud aliomba kuruhusiwa kuingia mbele ya Mtume ﷺ. Alitangaza kwamba ameukubali Uislamu kwa siri, na akamwomba Mtume ﷺ amwamuru kufanya lolote linaloweza kuwanufaisha Waislamu. Mtume ﷺ alimwambia afanye lolote linaloweza kuwasaidia Waislamu katika dhiki yao ya sasa na atumie hila yoyote yenye manufaa. Mtu huyo, kwa kusafiri kwenda na kurudi kati ya Mayahudi, Maquraishi na Ghatfan, alifanikiwa kuwachochea kila upande kuwasaliti wengine. Alienda kuwaona viongozi wa Banu Quraiza na kuwanong'oneza masikioni kwamba wasiwaamini Maquraishi wala kupigana nao isipokuwa wakiwa wametoa dhamana za mateka. Aliuimarisha ushauri wake kwa kudai kwamba Maquraishi wangewaacha iwapo wangeona kwamba kumshinda Muhammad ﷺ ni jambo lisilowezekana, na kwamba Waislamu wangewalipiza kisasi kikali. Kisha Na‘im alikwenda kambini kwa Maquraishi na akatumia hila kama hiyo, ingawa matokeo yake ya mwisho yalikuwa tofauti na maudhui yake. Alidai kwamba aliona Mayahudi wanajutia kuvunja agano lao na Muhammad ﷺ na wafuasi wake. Aliwaambia kwamba Mayahudi walikuwa wakiwasiliana mara kwa mara na Waislamu kwa lengo la kuwatuma mateka kutoka kwa Maquraishi hadi kambini kwa Waislamu, pamoja na kwamba Wayahudi watawalipa kikamilifu utii waliokubaliana. Kisha Na‘im aliwasihi Maquraishi wasiwatume mateka kwa Mayahudi. Katika safari yake ya tatu, alifanya vivyo hivyo kwa watu wa Ghatfan.

Allâh, the Glorious, the Exalted, praise is to him, created something that led to the dissension of the enemies of Islam and later on to their full defeat. A man from the tribe of Ghatfan called Na‘im bin Mas‘ud asked to be admitted in the audience of the Prophet (Peace be upon him). He declared that he had embraced Islam secretly and asked the Prophet (Peace be upon him) to order him do anything that might benefit the Muslims. The Prophet (Peace be upon him) asked him to do anything that could help the Muslims in the present distress and use any strategem of avail. The man, in a shuttle movement, between the Jews, Quraish and Ghatfan managed to incite each party to let down the other. He went to see the chiefs of Banu Quraiza and whispered in their ears not to trust Quraish nor fight with them unless the latter pledged some hostages. He tried to lend support to his counsel by claiminthat Quraish would forsake them if they perceived that victory over Muhammad (Peace be upon him) was far fetched, and the Muslims then would have terrible revenge on them. Na‘im, then headed for the camp of Quraish and managed to practise a similar strategem in its final result but different in content. He claimed that he felt that the Jews regretted breaching their covenant with Muhammad (Peace be upon him) and his followers. He told them that the Jews maintained regular correspondence with the Muslims to the effect that Quraishite hostages be sent to the camp of the Muslims with full Jewish allegiance paid to them as already agreed upon. Na‘im then exhorted Quraish not to send hostages to the Jews. On a third errand, he did the same with the people of Ghatfan.

Malaika Jibril (amani iwe juu yake) siku ile ile Mtume wa Allah (amani iwe juu yake) aliporejea Madina baada ya vita vilivyotangulia, na alipokuwa akioga nyumbani kwa Umm Salama, alimtembelea akimwomba aitoe upanga wake na aelekee makao ya Banu Quraiza waasi, na apigane nao. Jibril alibainisha kuwa yeye pamoja na msafara wa malaika wangetangulia mbele yake ili kutikisa ngome zao na kutia hofu mioyoni mwao.

Archangel Gabriel (Peace be upon him) on the very day the Messenger of Allâh (Peace be upon him) came back to Madinah after the previous battle, and while he was washing in Umm Salama’s house, visited him asking that he should unsheathe his sword and head for the habitation of the seditious Banu Quraiza and fight them. Gabriel noted that he with a procession of angels would go ahead to shake their forts and cast fear in their hearts.

Mjumbe wa Allah ﷺ mara moja alimwita mwadhini na akamwamuru atangaze mapigano mapya dhidi ya Banu Quraiza, akamweka Ibn Umm Maktum kuwa mtawala wa Madina, na akakabidhi bendera ya vita kwa ‘Ali bin Abi Talib ﷺ. Yeye alisonga mbele kuelekea lengo lililopangwa na akafika karibu kiasi cha kusikia Wayahudi wakimtukana Mjumbe wa Allah ﷺ. Mtume ﷺ mwenyewe aliondoka akiongoza jeshi la watoto wachanga elfu tatu na wapanda farasi thelathini wa Ansar (Wasaidizi) na Muhajirina (Wahamiaji). Njiani kuelekea kukutana na adui, wakati wa sala ya alasiri ukafika. Baadhi ya Waislamu walikataa kuiswali mpaka wawashinde adui, huku wengine wakiiswali katika wakati wake sahihi, kama kawaida. Mtume ﷺ hakupinga wala kundi hili wala lile. Walipofika kwenye makazi ya Banu Quraiza, walizingira ngome zao kwa ukali. Walipoona hali ya kutisha waliyokuwamo, kiongozi wa Wayahudi Ka‘b bin Asad aliwapa njia tatu: kuukubali Uislamu, na hivyo maisha yao, mali zao, wanawake wao na watoto wao wangekuwa salama kabisa, akiwakumbusha kwamba mwenendo kama huo haungepingana na yale waliyoyasoma katika vitabu vyao kuhusu ukweli wa Utume wa Muhammad ﷺ; au kuwaua watoto wao na wanawake wao kisha kumpa changamoto Mtume ﷺ na wafuasi wake kwa upanga, ili ama waangamize Waislamu au wao waangamizwe; au kama njia ya tatu, kumshambulia Muhammad ﷺ na watu wake kwa mshtuko siku ya Jumamosi — siku ambayo wote walikubaliana kuwa hakuna mapigano yanayofanyika.

The Messenger of Allâh (Peace be upon him) , immediately summoned the prayer caller and ordered him to announce fresh hostilities against Banu Quraiza, institued Ibn Umm Maktum as a ruler of Madinah, and entrusted the banner of war to ‘Ali bin Abi Talib who marched towards the appointed target and came close enough to hear the Jews abusing the Messenger of Allâh (Peace be upon him) , who on his part set out at the head of three thousand infantry men and thirty horsemen of Ansar (Helpers) and Muhajireen (Emigrants). On their way to encounter the enemy, the afternoon prayer was due. Some Muslims refused to observe it until they had defeated the enemy, while others offered it in its proper time, as usual. The Prophet (Peace be upon him) objected to neither. When they reached the habitations of Banu Quraiza, they laid tight siege to their forts. Seeing this terrible situation they were in, the chief of the Jews Ka‘b bin Asad offered them three alternatives: to embrace Islam, and consequently their life, wealth, women and children would be in full security, and reminded them that such behaviour would not be incongruous with what they had read in their books about the veracity of Muhammad’s Prophethood; to kill their children and women and then challenge the Prophet (Peace be upon him) and his followers to the sword to either exterminate the Muslims or be exterminated, or as a third possibility to take Muhammad (Peace be upon him) and his people by surprise on Saturday — a day mutually understood to witness no fighting.

Salam bin Abi Al-Huqaiq (Abu Rafi‘) alikuwa Myahudi mhalifu mbaya, ambaye alikusanya vikosi vya Makundi ya Washirika na kuwapa mali nyingi na vifaa, kwa upande mmoja, na alikuwa akimtukana Mtume ﷺ, kwa upande mwingine. Waislamu walipomaliza suala lao na Banu Quraiza, kabila la Al-Khazraj, mpinzani wa Al-Aws,liomba ruhusa ya Mtume ﷺ ili kumuua mhalifu huyo, ili kupata fadhila sawa na ile ya Al-Aws, waliomuua mhalifu mwingine wa Kiyahudi, Ka‘b bin Al-Ashraf. Mtume ﷺ aliwapa ruhusa yake kwa sharti kwamba wanawake wala watoto wasiuawe.

Salam bin Abi Al-Huqaiq (Abu Rafi‘) was a terrible Jew criminal, who had mustered the troops of the Confederates and provided them with a lot of wealth and supplies, on the one hand, and used to malign the Prophet (Peace be upon him), on the other. When the Muslims had settled their affair with Banu Quraiza; Al-Khazraj tribe, a rival of Al-Aws, asked for the Prophet’s permission to kill that criminal in order to merit a virtue equal to that of Al-Aws who had killed another criminal of the Jews, Ka‘b bin Al-Ashraf. The Prophet (Peace be upon him) gave them his permission provided that no women or children be killed.

Kikundi cha watu watano, kikiongozwa na ‘Abdullah bin ‘Ateeq, kilielekea Khaibar, mahali palipokuwa na ngome ya ‘Abu Rafi‘. Walipokaribia mahali hapo, ‘Abdullah aliwashauri watu wake wabaki nyuma kidogo, huku yeye akitangulia mbele. Alijifunika vazi lake kama aliyekuwa akijisaidia haja. Watu wa ngome walipoingia ndani, mlinzi wa lango alimwita aingie, akidhani kuwa ni mmoja wao. ‘Abdullah aliingia na kujificha ndani. Kisha akaanza kufungua milango iliyoelekea chumbani kwa Salam. Huko kulikuwa giza totoro, lakini alifanikiwa kumuua kwa upanga, kisha akaondoka salama. Njiani kurudi, mguu wake ulivunjika, hivyo akaufunga kwa kitambaa, na akajificha mahali pa siri hadi asubuhi, ambapo mtu mmoja alisimama juu ya ukuta na kutangaza rasmi kifo cha Salam bin Abi Al-Huqaiq. Aliposikia habari hizo njema, aliondoka na kwenda kumwona Mtume ﷺ, ambaye alisikiliza simulizi yote, kisha akamwomba ‘Abdullah anyooshe mguu wake. Alipoupaka mkono, mfupa uliovunjika ulipona papo hapo.

A group of five people with ‘Abdullah bin ‘Ateeq at their head, headed for Khaibar where ‘Abu Rafi‘’s fort was situated. When they approached the place, ‘Abdullah advised his men to stay a little behind, while he went ahead disguised himself in his cloak as if he had been relieving himself. When the people of the fort went in, the gate-keeper called him to enter thinking he was one of them. ‘Abdullah went in and lurked inside. He then began to unbolt the doors leading to Salam’s room. There it was absolutely dark but he managed to put him to the sword, and then leave in safety. On his way back, his leg broke so he wrapped it up in a band, and hid in a secret place until morning when someone stood on the wall and announced the death of Salam bin Abi Al-Huqaiq officially. On hearing the glad news he left and went to see the Prophet (Peace be upon him), who listened to the whole story, and then asked ‘Abdullah to stretch his leg, which he wiped and the fracture healed on the spot.

Bani Lihyan walikuwa wamewatendea hila Masahaba kumi wa Mtume na kuwanyonga. Makazi yao yalikuwa ndani kabisa ya Hijaz karibu na mipaka ya Makka, na kutokana na kisasi kirefu kilichokuwepo kati ya Waislamu upande mmoja na Quraish pamoja na Waarabu upande mwingine, Mtume ﷺ aliona si busara kuingia ndani sana na kukaribia adui mkubwa zaidi, Quraish. Hata hivyo, nguvu ya Makabila Washirika ilipoporomoka na wao wakaanza kulegea na kukubali usawa wa nguvu uliokuwepo wakati huo, Mjumbe wa Allah ﷺ alitumia fursa hii adimu na akaamua kwamba wakati umefika wa kulipiza kisasi kwa Bani Lihyan. Alianza safari katika mwezi wa Rabi‘ al-Awwal au Jumada al-Ula mwaka wa sita Hijria, akiwa mbele ya wapiganaji Waislamu mia mbili, na akajifanya kana kwamba anaelekea Shamu, kisha punde akabadili njia kuelekea Batn Gharran, mahali msiba wa Masahaba wake ulipotokea, na akamwomba Allah rehema kwao. Habari za msafara wake zilimfikia Bani Lihyan, ambao mara moja walikimbilia vilele vya milima iliyokaribu na kwa hiyo wakabaki mbali na kufikiwa naye. Njiani kurudi, Mtume ﷺ alituma kikosi cha wapanda farasi kumi hadi mahali panapoitwa Kura‘ al-Ghamim, karibu na makazi ya Quraish, ili kuthibitisha kwa njia isiyo ya moja kwa moja nguvu yake ya kijeshi inayoongezeka. Mapigano haya yote yalichukua siku kumi na nne, baada ya hapo akarejea nyumbani.

Bani Lihyan had acted treacherously towards ten of the Prophet’s Companions and had them hanged. Their habitation being situated deep in the heart of Hijaz on the borders of Makkah, and due to deep-seated blood-revenge between the Muslims on the one hand, and Quraish and the Arabians on the other, the Prophet (Peace be upon him) deemed it unwise to penetrate deep and come close to the greatest enemy, Quraish. However, when the power of the allied Confederates collapsed and they began to slacken and resign to the current unfavourable balance of power, the Messenger of Allâh (Peace be upon him) seized this rare opportunity and decided that it was time to take revenge on Bani Lihyan. He set out in Rabi‘ Al-Awwal or Jumada Al-Ula in the year six Hijri at the head of two hundred Muslim fighters and made a feint of heading for Syria, then soon changed route towards Batn Gharran, the scene of his Companions’ tragedy, and invoked Allâh’s mercy on them. News of his march reached Bani Lihyan, who immediately fled to the mountain tops nearby and thus remained out of his reach. On his way back, the Prophet (Peace be upon him) despatched a group of ten horsemen to a place called Kura‘ Al-Ghamim, in the vicinity of the habitation of Quraish in order to indirectly confirm his growing military power. All these skirmishes took fourteen days, after which he left back for home.

1. Kikosi kilichoongozwa na ‘Ukasha bin Al-Mihsan kilitumwa hadi mahali panapoitwa Al-Ghamir, penye makazi ya Bani Asad, mwaka wa sita Hijria. Adui mara moja alikimbia akiacha nyuma ngamia mia mbili, ambao walichukuliwa hadi Madinah.

1. A platoon led by ‘Ukasha bin Al-Mihsan was despatched to a place called Al-Ghamir inhabited by Bani Asad in the year six Hijri. The enemy immediately fled leaving behind them two hundred camels which were taken to Madinah.

1. Kikosi kilichoongozwa na Muhammad bin Maslamah kilitoka kuelekea makazi ya Bani Tha‘labah huko Dhil Qassa. Lakini watu mia moja miongoni mwa maadui waliwavizia na kuwaua wote isipokuwa Muhammad bin Maslamah, ambaye aliweza kutoroka lakini akiwa amejeruhiwa vibaya.

1. A platoon led by Muhammad bin Maslamah set out towards the habitation of Bani Tha‘labah in Dhil Qassa. But a hundred men of the enemies ambushed and killed all of them except Muhammad bin Maslamah who managed to escape but badly wounded.

2. Kulipiza kisasi dhidi ya Bani Tha‘labah, Abu ‘Ubaidah bin Al-Jarrah, akiwa mkuu wa watu arobaini, alitumwa kwenda Dhil Qassa. Walitembea usiku huo na kuwashangaza adui asubuhi. Tena, walikimbilia milimani isipokuwa mmoja aliyejeruhiwa, ambaye baadaye alisilimu. Katika tukio hilo mahsusi, ngawira nyingi zilipatikana kwao.

2. In retaliation against Bani Tha‘labah, Abu ‘Ubaidah bin Al-Jarrah, at the head of forty men, was despatched to Dhil Qassa. They walked that night and took the enemy by surprise in the morning. Again, they fled to the mountains except one who was injured, and later embraced Islam. A lot of booty fell to their lot in that particular incident.

3. Kikosi kidogo, chini ya uongozi wa Zaid bin Haritha, kilitumwa Al-Jumum, makazi ya Bani Saleem, katika mwaka huo huo. Mwanamke mmoja kutoka Bani Muzaina aliwaonyesha njia hadi kambi ya adui. Huko Waislamu walichukua baadhi ya mateka na kupata ngawira nyingi. Baadaye, Mjumbe wa Allah ﷺ alimpa mwanamke huyo uhuru wake na kumwoza kwa mmoja wa wafuasi wake.

3. A platoon, under the leadership of Zaid bin Haritha, was sent to Al-Jumum, the habitation of Bani Saleem, in the same year. A woman from Bani Muzaina showed them the way to the enemy’s camp. There the Muslims took some captives and gained a lot of booty. Later on, the Messenger of Allâh (Peace be upon him) granted the woman her freedom and married her to one of his followers.

4. Zaid bin Haritha, katika Jumada Al-Ula mwaka wa 6 Hijria, akiwa mkuu wa wapanda farasi mia moja sabini, alienda hadi mahali paitwapo Al-‘Ais, akaizuia msafara wa Quraish uliokuwa chini ya uongozi wa Abul-‘As, jamaa wa Mtume ﷺ, akateka ngamia zao. Abul-‘As alitoroka na kukimbilia nyumbani kwa Zainab (mke wake na binti wa Mtume ﷺ). Alimwomba amwombe Mtume ﷺ arejeshewe mali yake. Mtume ﷺ alipendekeza watu wafanye hivyo, lakini bila kulazimisha. Mara moja walimrudishia mtu huyo mali yake yote. Alirejea Makka, akawakabidhi amana watu waliostahili kuzipokea, akasilimu, kisha akahamia Madina ambako Mtume ﷺ alimrudisha kwa mkewe, Zainab, baada ya miaka mitatu na nusu tangu ndoa yao ya kwanza. Aya inayohusu kukatazwa ndoa kati ya wanawake Waislamu na makafiri bado ilikuwa haijateremshwa wakati huo.