Ingawa kijeshi haikufikia upeo wake kamili, vita hii ya Ghazwah ilikuwa na athari fulani zilizoleta hali ya mtafaruku ndani ya Dola ya Kiislamu, na ikasababisha aibu kuwavaa wanafiki. Aidha, ilihusisha kutungwa kwa sheria zilizoimarisha ambazo zilijenga taswira ya utukufu, heshima na usafi wa nafsi kwa jamii ya Kiislamu.

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

Habari ilimfikia Mtume ﷺ tarehe 2 ya Sha‘ban kwamba kiongozi wa Bani Al-Mustaliq, Al-Harith bin Dirar, alikuwa amewakusanya watu wake pamoja na baadhi ya Waarabu ili kushambulia Madina. Mara moja Buraidah bin Al-Haseeb Al-Aslami alitumwa kuthibitisha habari hizo. Alizungumza kwa muda na Abi Dirar, ambaye alithibitisha nia yake ya kupigana vita. Baadaye alituma mpelelezi kuchunguza nafasi za Waislamu, lakini mpelelezi huyo alikamatwa na kuuawa. Mtume ﷺ aliwaita watu wake na kuwaamuru wajiandae kwa vita. Kabla ya kuondoka, Zaid bin Haritha alikabidhiwa jukumu la kusimamia mambo ya Madina na kuyapanga. Waliposikia kuwasili kwa Waislamu, makafiri waliogopa, na Waarabu waliokuwa pamoja nao waliwaacha na kukimbia kuokoa maisha yao. Abu Bakr alikabidhiwa bendera ya Muhajirina, na ile ya Ansari ilipewa Sa‘d bin ‘Ubada. Majeshi mawili yalipiga kambi kwenye kisima kiitwacho Muraisi. Kurushiana mishale kulidumu kwa saa moja, kisha Waislamu wakashambulia na kushiriki vita dhidi ya adui, vita vilivyomalizika kwa ushindi kamili wa Waislamu. Baadhi ya watu waliuawa, wanawake na watoto wa makafiri walichukuliwa mateka, na mali nyingi za vita zikawa fungu la Waislamu. Muislamu mmoja tu aliuawa kwa makosa na mmoja wa Ansari. Miongoni mwa mateka alikuwepo Juwairiyah, binti wa Al-Harith, kiongozi wa makafiri. Mtume ﷺ alimwoa, na kama fidia, Waislamu walilazimika kuwaachia huru mateka mia wengine wa adui waliosilimu, ambao baadaye waliitwa jamaa za Mtume ﷺ kwa njia ya ndoa.

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

‘Abdullah bin Ubai, mnafiki mkubwa, alijaa chuki kubwa dhidi ya Uislamu na Waislamu kwa sababu alidhani kwamba Mtume ﷺ alimnyang'anya uongozi wake juu ya Al-Aws na Al-Khazraj, makabila mawili ambayo tayari yalikuwa yamekubaliana juu ya Utume wa Muhammad ﷺ na ukuu wake juu yao.

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

Chuki ya ‘Abdullah ilikuwa imeonekana kabla hajajifanya kuwa Muislamu. Baada ya vita vya Badr, alijifanya kuwa Muislamu, lakini ndani kabisa moyoni mwake alibaki kuwa yule adui mbaya wa Allah, na wa Mtume Wake ﷺ, na wa waumini wote kwa ujumla. Lengo lake pekee daima lilikuwa kupanda mbegu za fitina katika jamii ya Waislamu, na kudhoofisha msingi wa dini mpya ya mbinguni. Tabia yake ya hiana ilionekana kila mahali, lakini ilidhihirika waziwazi zaidi katika majaribio yake maovu ya kuleta machafuko na mtafaruku miongoni mwa Waislamu katika vita vya Uhud. Unafiki wake na udanganyifu wake vilifikia vipimo vizito na vibaya sana alipokuwa akisimama miongoni mwa Waislamu muda mfupi kabla ya hotuba ya Ijumaa ya Mtume ﷺ, na kuwaambia kwa dhihaka: “Huyu ndiye Mjumbe wa Allah, aliyekuheshimuni kwa Allah, basi ni lazima mmsaidie, mtii na kumsikiliza,” kisha alikaa chini. Alifanya vivyo hivyo baada ya vita vya Uhud siku ya Ijumaa. Alikuwa mkorofi na mwenye kujiona mno hata maneno yake yalionyesha wazi chuki iliyokita mizizi, hivyo baadhi ya Waislamu walimshika kwa vazi lake kwa kumlaumu na kumnyamazisha. Mara moja aliondoka, akitamka maneno ya kejeli na dhihaka. Mmoja wa Ansar alikutana naye kwenye lango la Msikiti na kumwamuru arudi akamwombe Mtume ﷺ msamaha wa Allah, lakini yeye alijibu kwamba hakuwahi kutaka amwombe msamaha huo. Zaidi ya hayo, alifanya mawasiliano ya siri na Bani Nadir, kabila jingine la Mayahudi, akiwatia moyo wafanye muungano naye na akiwaahidi msaada; haya yote yalikuwa katika juhudi zake zisizokoma katika mchakato mrefu wa njama na hila zilizopangwa dhidi ya Waislamu. Maneno ya Allah kuhusu vitendo vyake vya hiana na majaribio yake ya kutisha wakati wa vita vya Khandaq yalikuja kushuhudia kwa uwazi kabisa njia hii ya unafiki.

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

Wakati wa Ghazwah hii, wanafiki walikaribia kuleta aina ya mifarakano miongoni mwa Waislamu wenyewe, pamoja na tuhuma nzito na mbaya dhidi ya Mtume ﷺ mwenyewe. Kwa kifupi, mwenendo wao ulikuwa tafsiri halisi ya Maneno ya Allaah:

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

“Lau walitoka pamoja nanyi, wasingalikuongezeeni chochote isipokuwa fujo, na wangalikimbia huku na huku katikati yenu (wakieneza uharibifu) na kupanda fitina miongoni mwenu …” [9:47].

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

Ugomvi ulikuwa karibu kuzuka kati ya Muhajirina na Answari kutokana na njama na nia mbaya zilizopangwa na wanafiki. Mtume ﷺ aliwakemea, akieleza mwenendo wao mbaya kuwa ni kitu kinachofanana na desturi za kipindi cha kabla ya Uislamu. Wao, wanafiki wakiongozwa na ‘Abdullah bin ‘Ubayy, walikasirika kwa sababu ya changamoto ambayo Waislamu walionyesha dhidi ya mipango ya uadui na hila za chuki zilizofumwa nyuma ya milango iliyofungwa, wakaapa kwamba "mwenye heshima zaidi atamfukuza aliye duni kabisa kutoka Madina," na wakaongeza: "Wao (Waislamu) wamekuwa wengi kuliko sisi na wametugawia ardhi yetu. Ukimnenepesha mbwa wako, atakula wewe." Habari hizo zilipomfikia Mtume ﷺ, ‘Umar, sahaba mwenye heshima, aliomba ruhusa ya kumuua Ibn ‘Ubayy. Mtume ﷺ kwa kawaida alikataa pendekezo lake kwa sababu haifai kwa Mtume ﷺ kutuhumiwa kuwaua watu wake. Badala yake, kwa hatua isiyotarajiwa, alimwamuru ‘Umar atangaze kuondoka. Aliendelea na safari pamoja na watu wake kwa siku mbili hadi jua lilipokuwa kali sana. Walisimama na kulala usingizi, jambo lililokuwa mbinu ya busara ya kuvuruga usikivu wa watu wake kutoka tukio lililotangulia. Mwana wa ‘Abdullah alisikia kuhusu uovu huo wa baba yake, na walipofika Madina, alichomoa upanga wake na kumzuia baba yake kuingia mjini hadi pale alipokiri na kutangaza kwamba yeye mwenyewe ndiye aliye duni zaidi miongoni mwa raia wa Madina, na kwamba Mtume ﷺ ndiye mwenye heshima zaidi kati yao. Hivyo, kujisifu kwake kulimrudia mwenyewe. Pia imepokewa kwamba mwana huyo alikuwa tayari kumuua baba yake endapo Mtume ﷺ angetaka hivyo.

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

Tukio hili lenye uchungu mkubwa lilitokea wakati wa kurudi kwa Mtume ﷺ kutoka kwenye msafara dhidi ya Banu Mustaliq. Jeshi la Waislamu lilililazimika kusimama usiku mmoja mahali fulani, umbali mfupi kutoka Madina. Katika msafara huu, Mtume ﷺ alikuwa ameandamana na mke wake mtukufu na mwenye kipaji, ‘Aishah (Mwenyezi Mungu amridhie). Ikawa kwamba ‘Aishah (Mwenyezi Mungu amridhie) alitoka mbali kidogo na kambi kwa ajili ya haja. Aliporudi, aligundua kuwa alikuwa ameangusha mkufu wake mahali fulani. Mkufu wenyewe haukuwa na thamani kubwa, lakini kwa kuwa ulikuwa ni mkopo kutoka kwa rafiki, ‘Aishah (Mwenyezi Mungu amridhie) alitoka tena kwenda kuutafuta. Aliporudi, kwa huzuni na aibu kubwa, jeshi lilikuwa tayari limeondoka na ngamia aliyopanda, kwani watumishi wake walidhani kuwa yuko ndani ya kiti cha kubebwa, kwa kuwa wakati huo alikuwa mwembamba, mdogo sana na mwepesi wa uzito. Katika hali yake ya kutokuwa na msaada, aliketi chini na kulia hadi usingizi ukamshinda. Safwan bin Mu‘attal, mmoja wa Wahamiaji, ambaye alikuwa akija nyuma ya msafara, alimtambua kwa kuwa alikuwa amemwona kabla ya kushuka kwa aya inayoamuru kujisitiri. Alimpandisha juu ya ngamia wake na kumpeleka Madina bila kusema neno lolote kwake, huku yeye mwenyewe akitembea nyuma ya mnyama huyo. Wanafiki wa Madina, wakiongozwa na ‘Abdullah bin ‘Ubai bin Salul, walijaribu kufaidika na tukio hili na kueneza uzushi wa kashfa dhidi ya ‘Aishah (Mwenyezi Mungu amridhie), na kwa bahati mbaya baadhi ya Waislamu nao walijihusisha nalo. Alipofika Madina, Mtume ﷺ alifanya mashauriano na Maswahaba wake, ambao walitoa maoni tofauti, kuanzia talaka hadi kumbakiza. Tukio hili karibu lilichochea mapigano kati ya makundi mawili hasimu, Al-Aws na Al-Khazraj, lakini kuingilia kati kwa Mtume ﷺ kuliwanyamazisha pande zote mbili papo hapo. ‘Aishah (Mwenyezi Mungu amridhie), bila kujua uvumi uliokuwa ukienezwa, aliugua na akalazimika kulala kitandani kwa mwezi mmoja. Alipopata nafuu, alisikia habari za uzushi huo, akaomba ruhusa ya kwenda kuwaona wazazi wake ili kutafuta habari za kweli. Kisha akaanza kulia, akakaa siku mbili na usiku mmoja bila kulala, akilia mfululizo kiasi kwamba alihisi ini lake karibu kupasuka. Nabii ﷺ alimtembelea katika hali hiyo, na baada ya kushuhudia Umoja wa Allah, akamwambia, “Ukiwa huna hatia, Allah atakutakasa; la sivyo, ni lazima umwombe msamaha na maghfira Yake.” Akaacha kulia, akawaomba wazazi wake wazungumze kwa niaba yake, lakini hawakuwa na cha kusema. Hivyo yeye mwenyewe akachukua hatua na kusema: “Nikikuambia kuwa sina hatia, na Allah anajua kwamba kwa hakika sina hatia, hutaniamini; na nikikiri jambo ambalo Allah anajua kwamba sina hatia nalo, mtaniamini. Basi sitakuwa na cha kujiegemeza nacho isipokuwa maneno ya baba yake Nabii Yusuf (Yusufu):

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