1. Msafara wa kijeshi ulioongozwa na ‘Abdur Rahman bin ‘Auf ulipelekwa kwenye makazi ya Bani Kalb huko Doumat Al-Jandal mwezi wa Sha‘ban mwaka wa 6 Hijria. Kabla ya kuondoka, Mtume ﷺ alimwita ‘Abdur Rahman, akaweka mkono wake juu ya mkono wa ‘Abdur Rahman, akimwombea baraka za Allah, na akampa maagizo ya kuwatendea wema wakati wa vita. Alimwambia kwamba, ikiwa watamtii, amwoe binti wa mfalme. ‘Abdur Rahman alikaa miongoni mwa watu hao kwa siku tatu, akawalingania kwenye Uislamu, nao wakaitikia vyema. Kisha akamwoa binti wa mfalme, Tamadur bint Al-Asbagh.

1. A military expedition led by ‘Abdur Rahman bin ‘Auf was despatched to the habitation of Bani Kalb in Doumat Al-Jandal in Sha‘ban 6 Hijri. Before setting out, the Prophet (Peace be upon him) summoned ‘Abdur Rahman, and placed his hand on the latter’s hand invoking Allâh’s blessings and giving him commandments to act magnanimously during the war. He told him to marry the king’s daughter if they obeyed him. ‘Abdur Rahman stayed among those people for three days, invited them to Islam and they responded positively. He then did marry the king’s daughter Tamadur bint Al-Asbagh.

2. Katika mwezi na mwaka huo huo, 'Ali bin Abi Talib alituma akiwa mkuu wa kikosi kidogo kwenda kwenye makazi ya Bani Sa'd bin Bakr katika mahali paitwapo Fadk. Mtume Muhammad ﷺ alikuwa ameripotiwa kwamba watu hao walikuwa wamejipanga safu ili kuwaunga mkono Mayahudi. Wapiganaji wa Kiislamu walikuwa wakisafiri mchana na kujificha usiku. Njiani, walimkamata mpelelezi mmoja wa adui ambaye alikiri kwamba alitumwa kwa kabila la Khaibar, kuwapa msaada badala ya tende zao. 'Ali na wenzake walivamia kambi yao, wakakamata ngamia mia tano na mbuzi elfu mbili, lakini Banu Sa'd, pamoja na kiongozi wao Wabr bin 'Aleem, walikuwa wamekimbia.

2. In the same month and year, ‘Ali bin Abi Talib was despatched at the head of a platoon to the habitation of Bani Sa‘d bin Bakr in a place called Fadk. Prophet Muhammad (Peace be upon him) had been reported that those had rallied ranks to support the Jews. The Muslim fighters used to march in the day and lurk at night. On their way, they captured an enemy scout who admitted being sent to Khaibar tribe, to offer them support in return for their dates. ‘Ali and his companions raided their encampment, captured five hundred camels and two thousand goats, but Banu Sa‘d, with their chieftain Wabr bin ‘Aleem had fled away.

3. Msafara uliongozwa na Abu Bakr As-Siddiq au Zaid bin Haritha ulitumwa Wadi Al-Qura mwezi wa Ramadhani mwaka wa 6 Hijria baada ya kabila la Fazara kujaribu kumuua Mtume ﷺ. Baada ya sala ya alfajiri, kikosi kilipewa amri ya kuvamia adui. Baadhi yao waliuawa na wengine kutekwa. Miongoni mwa mateka walikuwemo Umm Qirfa na binti yake mzuri, ambaye alipelekwa Makka kama fidia ya kuachiliwa kwa baadhi ya wafungwa Waislamu waliokuwa huko. Majaribio ya Umm Qirfa ya kumuua Mtume ﷺ yalimrudia yeye mwenyewe, na wapanda farasi thelathini aliowakusanya na kuwatunza ili kutekeleza mpango wake mbaya wote waliuawa.

3. An expedition led by Abu Bakr As-Siddiq or Zaid bin Haritha was despatched to Wadi Al-Qura in Ramadan 6 Hijri after Fazara sept had made an attempt at the Prophet’s life. Following the morning prayer, the detachment was given orders to raid the enemy. Some of them were killed and others captured. Amongst the captives, were Umm Qirfa and her beautiful daughter, who was sent to Makkah as a ransom for the release of some Muslim prisoners there. Umm Qirfa’s attempts at the Prophet’s life recoiled on her, and the thirty horsemen she had gathered and sustained to implement her evil scheme were all killed.

4. Anas bin Malik amesimulia kwamba watu fulani kutoka kabila la ‘Uraina walimjia Mjumbe wa Allah ﷺ na kudai kwamba wameingia katika Uislamu. Walikaa Madina lakini wakaona hali ya hewa yake haiwafai, hivyo wakaombwa kupiga hema zao katika malisho yaliyo karibu. Walifanya hivyo na wakawa salama. Kisha wakamvamia mchungaji wa Mtume ﷺ na kumuua, wakageuka kuacha Uislamu na wakawafukuza ngamia. Habari hizi zilimfikia Mtume ﷺ, ambaye alituma kundi la Waislamu ishirini lililoongozwa na Karz bin Jabir Al-Fihri kuwafuatilia. Walipatikana na kukabidhiwa kwake. Akaamuru mikono na miguu yao ikatwe, na macho yao yatobolewe kama malipo kwa tabia yao, kisha wakatupwa kwenye ardhi yenye mawe hadi wakafa.

4. Anas bin Malik reported that some people belonging to tribe of ‘Uraina came to Allâh’s Messenger (Peace be upon him) and made pretensions to Islam. They stayed in Madinah but found its climate uncongenial, so they were asked to pitch their tents in the pastures nearby. They did so and were all right. They then fell on the Prophet’s shepherd and killed him, turned apostates from Islam and drove off the camels. This news reached the Prophet (Peace be upon him), who sent a group of twenty Muslims led by Karz bin Jabir Al-Fihri on their track. They were brought and handed over to him. He had their hands and feet cut off, their eyes gouged out in recompense for their behaviour, and then they were thrown on the stony ground until they died.

Wanahistoria pia waliripoti kwamba 'Amr bin Omaiya Ad-Damari na Salamah bin Abi Salamah walitumwa katika misheni ya kumuua Abu Sufyan, kiongozi wa Quraish, ambaye tayari alikuwa amemtuma Mbedui amuue Mtume ﷺ. Misheni hiyo ya watu wawili ilishindwa, isipokuwa wapagani watatu waliouawa njiani. Inafaa kutambua kwamba mashambulizi yote yaliyotangulia hayakuwa mapigano makali ya kweli; yalikuwa badala yake mapambano madogo au operesheni za kijeshi za kuadhibu, zilizofanywa ili kuwazuia baadhi ya maadui ambao bado hawajashindwa. Kutafakari kwa kina mwenendo wa hali ya vita kunaonyesha kuporomoka kwa mfululizo wa ari miongoni mwa maadui wa Uislamu, ambao walikuwa wameelewa kwamba hawakuwa tena katika nafasi ya kuzuia wito wa Kiislamu au kudhoofisha nguvu zake za kusonga mbele. Hali hii ilifikia kilele chake katika Mkataba wa Al-Hudaibiyah, pale pande mbili zilizokuwa katika vita, waumini na makafiri, zilipoingia katika makubaliano ya kusitisha mapigano, makubaliano ambayo yalionyesha wazi kuongezeka kwa nguvu ya Uislamu, na kuthibitisha bila shaka kudumu kwa dini hii ya mbinguni kote Uarabuni.

• Biographers also reported ‘Amr bin Omaiya Ad-Damari and Salamah bin Abi Salamah to have been sent on an errand to kill Abu Sufyan, the chief of Quraish, who had already sent a bedouin to kill the Prophet (Peace be upon him). The two-men mission failed except for three polytheists killed on the way. It is noteworthy that all the foregone invasions did not imply real bitter fighting, they were rather skirmishes or punitive military manoeuvres carried out to deter some enemies still unsubdued. Deep meditation on the development of war circumstances reveal the continuous collapse of the morale among the enemies of Islam, who had come to understand that they were no longer in a position to contain the Islamic call or weaken its active drive. This state of affairs reached its climax in Al-Hudaibiyah Treaty when the two belligerent parties, believers and disbelievers, entered into a truce agreement that pointed markedly to the ever-growing power of Islam, and recorded unequivocally the perpetuity of this heavenly religion in pan-Arabia.

Wakati Uarabuni ulipoanza kushuhudia mwelekeo mkubwa na wa kuvutia kwa ajili ya Waislamu, watangulizi wa ushindi mkuu na mafanikio ya Da'wah ya Kiislamu walianza hatua kwa hatua kuonekana kwenye upeo wa idadi ya watu, na waumini wa kweli walirejesha haki yao isiyopingika ya kutekeleza ibada katika Haram takatifu.

When Arabia began to witness the large impressive sweep in favour of the Muslims, the forerunners of the great conquest and success of the Islamic Call started gradually to loom on the demographic horizon, and the true believers restored their undisputed right to observe worship in the sacred sanctuary.

Ilikuwa takriban mwaka wa sita Hijria, Mtume (rehema na amani zimshukie) alipoona katika ndoto, akiwa bado yuko Madina, kwamba ameingia Haramu takatifu ya Makka kwa amani pamoja na wafuasi wake, na alikuwa akifanya matendo ya ‘Umra (hija ndogo). Vichwa vyao vilikuwa vinanyolewa na nywele zilikuwa zinakatwa. Mara tu alipowaeleza baadhi ya Masahaba wake yaliyomo katika ndoto yake, nyoyo zao ziliruka kwa furaha, kwa kuwa waliona ndani yake utimizo wa shauku yao kubwa ya kushiriki katika hija na ibada zake takatifu baada ya kuishi uhamishoni kwa miaka sita.

It was about the sixth year Hijri when the Prophet (Peace be upon him) saw in a dream, while he was still in Madinah, that he had entered the sacred sanctuary in Makkah in security with his followers, and was performing the ceremonies of ‘Umrah (lesser pilgrimage). Their heads were being shaved and hair cut off. As soon as he informed some of his Companions the contents of his dream, their hearts leapt up with joy since they found in it the actualization of their deep longing to take part in pilgrimage and its hallowed rites after an exile of six years.

Mtume ﷺ alifua nguo zake, akapanda ngamia wake, akaanza safari kuelekea Makka akiwa mbele ya Waislamu elfu moja na mia tano, akiwemo mkewe Umm Salamah. Baadhi ya Waarabu wa jangwani ambao imani yao ilikuwa dhaifu walibaki nyuma na kutoa visingizio. Hawakubeba silaha yoyote isipokuwa panga zilizofungwa ndani ya ala zake, kwa sababu hawakuwa na nia ya kupigana. Ibn Umm Maktum alipewa jukumu la kusimamia mambo ya Madina wakati wa kutokuwepo kwa Mtume ﷺ. Walipokaribia Makka, mahali paitwapo Dhi Hulaifa, aliamuru wanyama wa kuchinjwa wavikwe mapambo ya shada, na waumini wote wakavaa Al-Ihrâm, vazi la mahujaji. Alituma mpelelezi kutafuta habari za adui. Mtu huyo alirudi kumwambia Mtume ﷺ kwamba kundi kubwa la watumwa, pamoja na jeshi kubwa, wamekusanyika kumpinga, na kwamba barabara ya kwenda Makka imezibwa kabisa. Mtume ﷺ aliwashauri Masahaba wake, ambao walikuwa na maoni kwamba hawatapigana na yeyote isipokuwa wamezuiwa kutekeleza hija yao.

The Prophet (Peace be upon him) had his clothes washed, mounted his camel and marched out towards Makkah at the head of fifteen hundred Muslims including his wife Umm Salamah. Some desert bedouins whose Faith was lukewarm hung back and made excuses. They carried no weapons with them except sheathed swords because they had no intention of fighting. Ibn Umm Maktum was mandated to dispose the affairs of Madinah during the Prophet’s absence. As they approached Makkah, and in a place called Dhi Hulaifa, he ordered that the sacrificial animals be garlanded, and all believers donned Al-Ihrâm, the pilgrim’s garb. He despatched a reconnoiterer to hunt around for news of the enemy. The man came back to tell the Prophet (Peace be upon him) that a large number of slaves, as well as a huge army, were gathered to oppose him, and that the road to Makkah was completely blocked. The Prophet (Peace be upon him) consulted his Companions, who were of the opinion that they would fight none unless they were debarredfrom performing their pilgrimage.

Ilikuwa wakati huu, wakati mkataba ukiandikwa, ndipo Abu Jandal, mwana wa Suhail, alipofika eneo la tukio. Alikuwa amefungwa minyororo kwa ukatili na alikuwa akiyumbayumba kwa njaa na uchovu. Mtume ﷺ na Maswahaba wake waliguswa na huruma, wakajaribu kupata kuachiliwa kwake, lakini Suhail alikataa kabisa na akasema: "Ili kuonyesha kwamba mnatimiza mkataba wenu, fursa imewadia sasa hivi." Mtume ﷺ akasema: "Lakini mkataba haukuwa umetiwa saini wakati mwanao alipoingia kambini." Baada ya hapo, Suhail alilipuka na kusema, "Lakini masharti ya mkataba yalikubaliwa." Kwa kweli ilikuwa wakati wa wasiwasi mkubwa. Kwa upande mmoja, Abu Jandal alikuwa akilia kwa sauti kubwa, "Je, nitarudishwa kwa washirikina ili wanishawishi niache dini yangu, enyi Waislamu!" Lakini kwa upande mwingine, kutimiza ahadi kwa uaminifu kulionekana kuwa jambo la lazima, zaidi ya mambo mengine yote. Moyo wa Mtume ﷺ ulijaa huruma, lakini alitaka kuheshimu neno lake kwa gharama yoyote. Alimfariji Abu Jandal akasema, "Subiri, jisalimishe kwa Mapenzi ya Allah. Allah atakupa wewe na wenzako wanyonge faraja na njia ya kutoroka. Sisi tumefanya mkataba wa amani nao, na tumeapa kwa Jina la Allah. Kwa hiyo, chini ya hali yoyote hatuko tayari kuuvunja." Umar bin Al-Khattab hakuweza kuzuia uchungu wa moyo wake uliojificha. Alisimama kwa miguu yake akitamka maneno yaliyoonyesha chuki kubwa na ghadhabu kali, akamwomba Abu Jandal achukue upanga wake amuue Suhail, lakini mwana akamwacha baba yake. Hata hivyo, kwa kimya na kwa kukubali kwa huzuni, Abu Jandal alichukuliwa na minyororo yake.

It was during this time while the treaty was being written that Abu Jandal, Suhail’s son, appeared on the scene. He was brutally chained and was staggering with privation and fatigue. The Prophet (Peace be upon him) and his Companions were moved to pity and tried to secure his release but Suhail was adamant and said: “To signify that you are faithful to your contract, an opportunity has just arrived.” The Prophet (Peace be upon him) said: “But the treaty was not signed when your son entered the camp.” Upon this, he burst forth and said, “but the terms of the treaty were agreed upon.” It was indeed an anxious moment. On the one hand, Abu Jandal was lamenting at the top of his voice, “Am I to be returned to the polytheists that they might entice me from my religion, O Muslims!” but, on the other hand, the faithful engagement was also considered to be necessary, above all other considerations. The Prophet’s heart welled up with sympathy, but he wanted to honour his word at all costs. He consoled Abu Jandal and said, “Be patient, resign yourself to the Will of Allâh. Allâh is going to provide for you and your helpless companions relief and means of escape. We have concluded a treaty of peace with them and we have taken the pledge in the Name of Allâh. We are, therefore, under no circumstances prepared to break it.” ‘Umar bin Al-Khattab could not help giving vent to the deep-seated agony of his heart. He rose to his feet uttering words implying deep hatred and extreme indignation and requested Abu Jandal to take his sword and kill Suhail, but the son spared his father. However, in silent resignation was therefore, Abu Jandal borne away with his chains.

Mfululizo wa matukio ulithibitisha hekima kubwa na matokeo mazuri ya mkataba wa amani ambao Allah uliuita "ushindi wa wazi". Ingekuwaje vinginevyo, wakati Quraish walipokubali kuwepo kwa Waislamu halali katika medani ya maisha ya kisiasa ya Arabia, na wakaanza kushughulika nao kwa usawa. Kwa mujibu wa vipengele vya mkataba, Quraish walikuwa wameacha kwa njia isiyo ya moja kwa moja madai yao ya uongozi wa kidini, na walikiri kwamba hawakuwa tena na nia ya watu wengine zaidi ya Quraish, na wakajitoa katika aina yoyote ya kuingilia mustakabali wa kidini wa Rasi ya Arabia. Waislamu hawakuwa na nia ya kunyang'anya mali za watu wala kuwaua kupitia vita vya umwagaji damu, wala hawakuwahi kufikiria kutumia njia za kulazimisha katika juhudi zao za kueneza Uislamu; kinyume chake, lengo lao pekee lilikuwa kuandaa mazingira ya uhuru katika itikadi au dini.

A series of events confirmed the profound wisdom and splendid results of the peace treaty which Allâh called “a manifest victory”. How could it be otherwise when Quraish had recognized the legitimate Muslims’ existence on the scene of political life in Arabia, and began to deal with the believers on equal terms. Quraish in the light of the articles of the treaty, had indirectly relinquished its claim to religious leadership, and admitted that they were no longer interested in people other than Quraish, and washed their hands of any sort of intervention in the religious future of the Arabian Peninsula. The Muslims did not have in mind to seize people’s property or kill them through bloody wars, nor did they ever think of pursuing any coercive approaches in their endeavours to propagate Islam, on the contrary, their sole target was to provide an atmosphere of freedom as regards ideology or religion:

• "Basi aliye tayari na aamini, na aliye tayari na akatae." [18:29].

• “Then whosoever wills, let him believe, and whosoever wills, let him disbelieve.” [18:29].

Waislamu, kwa upande wao, walipata fursa ya kueneza Uislamu katika maeneo ambayo wakati huo hayakuwa yamechunguzwa. Vita vilipositishwa na amani kupatikana, watu walikutana na kushauriana pamoja, na hakuna aliyezungumzia Uislamu kwa akili bila kuingia ndani yake; ndani ya miaka miwili iliyofuata kuhitimishwa kwa mkataba, idadi mara mbili ya watu iliingia katika Uislamu kuliko hapo awali. Hili linathibitishwa na ukweli kwamba Mtume ﷺ alitoka kwenda Al-Hudaibiyah akiwa na watu 1,400 tu, lakini alipoanza safari ya kuikomboa Makkah, miaka miwili baadaye, alikuwa na watu 10,000 pamoja naye.

The Muslims, on the other hand, had the opportunity to spread Islam over areas not then explored. When there was armistice, war was abolished, and men met and consulted together, none talked about Islam intelligently without entering it; within the two years following the conclusion of the treaty double as many entered Islam as ever before. This is supported by the fact that the Prophet (Peace be upon him) went out to Al-Hudaibiyah with only 1,400 men, but when he set out to liberate Makkah, two years later, he had 10,000 men with him.