Msiba wa Uhud uliacha athari mbaya juu ya uaminifu na sifa ya kijeshi ya Waislamu. Heshima yao na nguvu machoni pa watu viliharibika. Matatizo na hatari zilienea kila mahali ndani na nje ya Madina. Mayahudi, wanafiki na Waarabu wa jangwani walitangaza hadharani uadui wao kwa Waislamu, na kila upande ulikuwa na hamu ya kuwadhalilisha na, hatimaye, kuwaangamiza kabisa. Miezi miwili ilikuwa karibu imepita tangu vita hivi, wakati Banu Asad walipojiandaa kuishambulia Madina. Makabila ya ‘Udal na Qarah yalipanga njama dhidi ya Waislamu katika mwezi wa Safar, mwaka wa 4 A.H., na wakawaua masahaba kumi wa Mtume ﷺ. Vivyo hivyo, Banu ‘Amir nao walipanga njama dhidi yao, na masahaba sabini waliuawa katika vita vya kisima cha Ma‘una. Katika kipindi hicho, Banu Nadeer waliendelea kutangaza uadui wao, na walihusika katika njama ya kumuua Mtume Muhammad ﷺ katika mwezi wa Rabi‘ Al-Awwal mwaka wa 4 A.H. Banu Ghatfan nao walikuwa karibu kuishambulia Madina katika mwezi wa Jumada Al-Ula mwaka wa 4 A.H.

Uhud’s misfortune left a bad impact on both the credibility and military reputation of the Muslims. Their dignity and power in people’s eyes were impaired. Troubles and dangers spread everywhere in and out of Madinah. The Jews, hypocrites and bedouins declared publicly their enmity to the Muslims and each party was keen on degrading and, in the final place, exterminating their whole existence. Two months had almost passed after this battle, when Banu Asad made preparations to raid Madinah, ‘Udal and Qarah tribes conspired against the Muslims in the month of Safar, 4 A.H. and killed ten of the Prophet ’s Companions. Similarly Banu ‘Amir plotted against them too, and seventy Companions were killed in the battle of Ma‘una Well. During that period, Banu Nadeer kept on announcing their enmity and were involved in a plot to kill the Prophet Muhammad (Peace be upon him) in Rabi‘ Al-Awwal in 4 A.H. Banu Ghatfan were about to attack Madinah in Jumada Al-Ula in 4 A.H.

Hivyo basi tunaona kwamba Waislamu waligeuka kuwa shabaha yenye kuvutia kwa hatari kadhaa zinazowezekana baada ya kupoteza heshima yao ya kijeshi katika vita vya Uhud. Muhammad ﷺ alifanikiwa kwa busara kubwa kuzuia mikondo yote hiyo ya uadui, na hata kurejesha heshima iliyopotea ya Waislamu na kuwapatia tena utukufu mpya na hadhi tukufu. Hatua ya kwanza aliyoichukua katika mchakato huo ilikuwa operesheni ya kuwafuatia Hamra’ Al-Asad, ambapo aliweza kuhifadhi sifa ya kijeshi ya Waislamu. Alifanikiwa kurejesha heshima ya wafuasi wake na nafasi yao ya kuogopesha kwa namna iliyowashangaza au hata kuwastaajabisha Mayahudi na wanafiki kwa pamoja, kisha akaendelea kuvikamilisha mafanikio yake kwa kutuma misafara na kazi za kijeshi.

Thus we see that the Muslims turned into an attractive target of several potential dangers after they had lost their military credibility in the battle of Uhud. Muhammad (Peace be upon him) most wisely managed to hold all those hostile currents at bay, and even redeem the lost dignity of the Muslims and gain them anew fresh glory and noble standing. The first initiative he took in this process was Hamra’ Al-Asad pursuit operation, whereby he could retain the Muslim military reputation. He succeeded in recovering his followers’ dignity and awe-inspiring position in such a manner that astonished or even astounded both the Jews and hypocrites, alike, then he proceeded to crown his successful attempts by despatching military errands and missions:

Watu wa kwanza kuchukua silaha dhidi ya Waislamu baada ya kurejea kutoka Uhud walikuwa Banu Asad bin Khuzaimah. "Kikosi cha Upelelezi" cha Madina kiliripoti kwamba Talhah na Salamah, wana wa Khuwailid, wamekusanya kundi la watu wa kujitolea kupigana na Mjumbe wa Allah ﷺ. Nabii ﷺ mara moja alituma kikosi cha watu 150 kutoka miongoni mwa Answar na Muhajirina, kikiongozwa na Abu Salamah. Kiongozi huyo wa Kiislamu aliwashangaza Banu Asad bin Khuzaimah katika nchi yao wenyewe, akazima juhudi zao, akawatawanya na kuteka mifugo yao. Aliporudi, Abu Salamah alipata uvimbe wa jeraha alilopata huko Uhud hapo awali, jambo lililosababisha kifo chake muda mfupi baadaye. Msafara huu ulifanyika tarehe 1 Muharram, mwaka wa 4 Hijria.

The first people to take up arms against the Muslims in the aftermath of Uhud reverse were Banu Asad bin Khuzaimah. “The Intelligence Corps” of Madinah reported that Talhah and Salamah, sons of Khuwailid have mustered some volunteers to fight the Messenger of Allâh (Peace b upon him). The Prophet (Peace be upon him) immediately despatched a 150-man-platoon of Helpers and Emigrants headed by Abu Salamah. The Muslim leader took Bani Asad bin Khuzaimah by surprise in their own homeland, neutralized their attempts, dispersed them and captured their cattle. On his return, Abu Salamah had an inflammation of a previous wound he sustained in Uhud, and caused him to die soon after. This expedition took place on Muharram 1st, 4 A.H.

Siku ya tano ya mwezi huo huo wa Muharram, mwaka wa 4 A.H., ilipokelewa habari kwamba Khalid bin Sufyan Al-Hudhali alikuwa akikusanya kundi la watu ili kushambulia nafasi za Waislamu. ‘Abdullah bin Unais, kwa amri ya Mtume ﷺ, alianza safari ya kuwaangamiza maadui hao.

On the fifth day of the same month Muharram, 4 A.H., it was reported that Khalid bin Sufyan Al-Hudhali was gathering some mob to raid the Muslim positions. ‘Abdullah bin Unais, at the behest of the Prophet (Peace be upon him) set out to destroy the enemies.

Kiongozi wa kijeshi wa Kiislamu alikaa mbali kwa siku kumi na nane, wakati ambapo alitimiza kwa mafanikio kazi yake, akamuua kiongozi wa waasi na kuirudisha kichwa chake Madinah siku ya Jumamosi, siku saba kabla ya kumalizika kwa mwezi wa Muharram. Mtume ﷺ, kama zawadi, alimpa fimbo akisema: "Hii itakuwa ishara ya kutambuliana kwako na kwangu siku ya Kiyama." Akiwa kitandani mwa mauti, 'Abdullah aliomba kwamba lile gogo liwe pamoja naye katika sanda yake.

The Muslim military leader stayed away for eighteen days during which he successfully fulfilled his task, killed the head of the rebels and brought his head back to Madinah on Saturday, seven days before the end of Muharram. The Prophet (Peace be upon him), as a reward, gave him a stick saying “This will function as a sign of recognition for you and me on the Day of Resurrection.” On his death bed, ‘Abdullah requested that the log be with him in his shroud.

Mwezi wa Safar wa mwaka wa nne baada ya Hijra, ujumbe kutoka makabila ya ‘Udal na Qarah ulikuja Madinah na kumwomba Mtume ﷺ amtume kundi la Maswahaba wawafundishe dini, wakidai kuwa kuna baadhi ya Waislamu miongoni mwao. Alituma Maswahaba sita, katika toleo jingine kumi, wakiongozwa na Murthid bin Abi Murthid Al-Ghanawi, au, kwa mujibu wa Al-Bukhari, ‘Asim bin Thabit, babu yake ‘Asim bin ‘Umar bin Al-Khattab. Walipofika mahali panapoitwa Ar-Raji‘ kati ya Rabigh na Jeddah, wapiga mishale mia moja wa kabila la Banu Lihyan waliuzunguka mahali hapo na kuwashambulia. Ujumbe wa Waislamu ulijificha juu ya ardhi ya juu iitwayo Fudfud, na Waarabu wa jangwani wakawapa ahadi kwamba hawatauawa. ‘Asim alikataa kushuka, badala yake akapigana nao hadi yeye na Maswahaba wake sita wakauawa. Walibaki watu watatu, Khubaib, Zaid bin Ad-Dathna na mwingine mmoja. Tena Waarabu wa jangwani wakawapa dhamana ya usalama, nao wakakubali. Waliposhuka, Waarabu wa jangwani kwa hila wakawafunga. Yule mtu wa tatu aliwakemea kwa kutokuwa waaminifu kwao na akapinga, hivyo wakamuua. Wale watu wengine wawili, waliokuwa wameua baadhi ya wakubwa wa Quraish huko Badr, walichukuliwa na kuuzwa Makkah. Wa kwanza alikuwa Khubaib, ambaye alizuiliwa kwa muda, kisha ikaamuliwa kwa pamoja kumsulubisha. Alichukuliwa kutoka Al-Haram Takatifu hadi At-Tan‘im kwa kusulubiwa. Aliomba apewe muda wa kuswali Rak‘a mbili. Baada ya salamu ya mwisho, aligeukia wauaji wake na kusema: “Lau nisingeogopa mtadhani kuwa ninaogopa kifo, ningeswali kwa muda mrefu.” Ndipo Khubaib alipoanzisha desturi ya kuswali Rak‘a mbili kabla ya kuuawa. Kisha akasema:

In Safar of the fourth year A.H., a delegation from the tribes of ‘Udal and Qarah came to Madinah and asked the Prophet (Peace be upon him) to send a group of Companions to instruct them in religion, claiming the existence of some Muslims among them. He sent six of his Companions, in another version, ten headed by Murthid bin Abi Murthid Al-Ghanawi, or, according to Al-Bukhari, ‘Asim bin Thabit, the grandfather of ‘Asim bin ‘Umar bin Al-Khattab. When they reached a spot called Ar-Raji‘ between Rabigh and Jeddah, a hundred archers of Banu Lihyan clan surrounded the place and attacked them. The delegation of Muslims took shelter on some high ground, Fudfud, and the bedouins offered them a pledge that they would not be killed. ‘Asim refused to come down, instead he fought them until he and six of his companions were killed. Three men were left, Khubaib, Zaid bin Ad-Dathna and another one. Once again, the bedouins offered them a guarantee of safety and they accepted. When they descended, the bedouins treacherously bound them. The third man rebuked them for their insincerity and resisted them so they killed him. The other two men who had killed some notables of Quraish at Badr were taken and sold in Makkah. The first was Khubaib who was detained for some time and then it was unanimously decided to crucify him. He was taken from the Holy Sanctuary to At-Tan‘im for crucifixion. He requested a respite to offer a two-Rak‘a prayer. After the final greeting, he turned to his executioners, and said: “Had I not been afraid that you would think that I was afraid of death, I would have prayed for a long time.” It was then that Khubaib first set the tradition of praying two Rak‘a before being executed. He then said:

Mkasa wa Ma‘una ulifuata, ambao ulikuwa wa kutisha zaidi kuliko ule wa Ar-Raji‘, na ulitokea katika mwezi uleule. Abu Bara’ — ‘Amir bin Malik — aliyejulikana kwa lakabu ya ‘Mchezaji wa Mkuki’, alimjia Mjumbe wa Allah ﷺ huko Madina. Mjumbe wa Allah ﷺ alimwita aukubali Uislamu, lakini yeye hakukubali wala hakukataa. Akasema: “Ee Mjumbe wa Allah, ukiwatuma baadhi ya Masahaba wako kwa watu wa Najd kuwaita kwenye Uislamu, natarajia watakubali.” Mjumbe wa Allah ﷺ akasema: “Ninahofia watu wa Najd watawaua.” Lakini yeye akajibu: “Mimi nitawalinda.” Ibn Ishaq anathibitisha kwamba watu arobaini walitumwa kwao; lakini As-Sahih inaeleza kwamba walikuwa sabini. Al-Mundhir bin ‘Amr, mmoja wa Bani Sa‘ida, aliyejulikana kwa lakabu ya ‘Aliyekufa kwa Kujitolea’, ndiye aliyeongoza kundi hilo, ambao walikuwa miongoni mwa bora na wenye elimu zaidi katika Qur’ani na fiqhi.

Ma‘una Well tragedy, which was even more horrible than that of Ar-Raji‘, took place in the same month. Abu Bara’ — ‘Amir bin Malik — nicknamed ‘Spear Player’ came to the Messenger of Allâh (Peace be upon him) in Madinah. The Messenger of Allâh (Peace be upon him) called him to embrace Islam but he neither agreed nor refused. He said: “O Messenger of Allâh, if you dispatch some of your Companions to the people of Najd to call them to Islam, I expect them to accept.” “I am afraid the people of Najd willkill them.” Said the Messenger. But he replied, “I will protect them.” Ibn Ishaq confirms that forty men were sent to them; but As-Sahih states that they were seventy — Al-Mundhir bin ‘Amr, one of Bani Sa‘ida, nicknamed ‘Freed to die’ — commanded that group, who were the best and most learned in the Qur’ân and jurisprudence.

Walipokuwa njiani kwenda Najd, walikuwa wakikusanya kuni ili kununua chakula kwa watu wa 'Ahl As-Suffah' kama sadaka wakati wa mchana, na usiku walikuwa wakisoma na kutafakari maana za Qur'ani. Waliendelea kufanya hivyo hadi walipofika kwenye kisima cha Ma'una, ambacho kilikuwa kisima kati ya Bani 'Amir, Harrah na Bani Saleem. Walikaa hapo na kumtuma Haram bin Milhan, nduguye Umm Sulaim, akiwa na ujumbe wa Mtume ﷺ, kwa adui wa Allah 'Amir bin At-Tufail. 'Amir hakuzingatia ujumbe huo, bali alimwamuru mtu mmoja amchome Haram mgongoni kwa mkuki. Mkuki ulipopenya mwili wa Haram, aliona damu na akasema: "Allahu Akbar! (yaani, Allah ni Mkuu) Kwa Mola wa Al-Ka'bah nimeshinda!" Kisha adui wa Allah mara moja aliwaita Bani 'Amir wapigane na wengine. Bani 'Amir walikataa kwa sababu walikuwa chini ya ulinzi wa Abu Bara'. Kwa hiyo aligeukia Bani Saleem kupata msaada. Watu wa 'Usaiyah, Ri'al na Dhakwan, ambao walikuwa jamaa za Bani Saleem, waliitikia wito wake. Masahaba wa Mtume ﷺ, waliozungukwa na washirikina, waliendelea kupigana hadi wote wakauawa. Aliyesalia pekee alikuwa Ka'b bin Zaid bin An-Najjar, aliyebebwa akiwa amejeruhiwa kutoka miongoni mwa waliokufa. Aliuawa katika Vita vya Al-Khandaq (handaki).

On their way to Najd they used to gather firewood to buy food for the people of ‘Ahl As-Suffah’ as charity by day and study, meditate on the meanings of the Qur’ân by night. They kept on doing that till they arrived at Ma‘una Well — which was a well in between Bani ‘Amir, Harrah and Bani Saleem. They stayed there and sent the Message of the Prophet (Peace be upon him) with Haram bin Milhan, the brother of Umm Sulaim to the enemy of Allâh ‘Amir bin At-Tufail. ‘Amir did not heed the Message but rather ordered a man to spear Haram in the back. When the spear penetrated Haram’s body, he saw the blood and said: “Allâhu Akbar! (i.e. Allâh is the Greatest) By Lord of Al-Ka‘bah I have won!” Then the enemy of Allâh, promptly, called out Bani ‘Amir to fight the rest. Bani ‘Amir refused because they were under the protection of Abu Bara’. Therefore he turned to Bani Saleem for help. The people of ‘Usaiyah, Ri‘al and Dhakwan, who were folks of Bani Saleem, responded to his call. The Companions of the Prophet (Peace be upon him), who were encompassed by idolaters, kept on fighting till they were all killed. The only survivor was Ka‘b bin Zaid bin An-Najjar who was carried wounded from among the dead. It was in Al-Khandaq (the trench) Battle that he was killed.

Tumeshazungumza kuhusu tabia ya aibu ya Mayahudi, jinsi walivyokuwa wakitamani kila wakati kumwaga damu ya Waislamu na kudhoofisha msimamo wa Uislamu, licha ya maagano na ahadi zote walizotoa kwa Mtume ﷺ. Tabia yao ilibadilika-badilika kati ya kukubali hali na uzembe baada ya tukio la Banu Qainuqa‘ na mauaji ya Ka‘b bin Al-Ashraf, na uasi pamoja na mawasiliano ya siri ya hila na Quraish na wanafiki, ili kuunda muungano dhidi ya Waislamu baada ya vita vya Uhud. Kwa kuwa hawakuwa na uzoefu wa mbinu za vita, walitumia njama na kupanga hila. Kwanza kabisa walitangaza wazi chuki na uadui, wakachagua kucheza kila aina ya hila ambazo zingeweza kuwadhuru Waislamu, lakini walikuwa makini sana wasianzishe aina yoyote ya uhasama ambao ungeweza kuwatumbukiza katika vita vya wazi.

We have already spoken about the disgraceful behaviour of the Jews and how they were always thirsting to shed the blood of the Muslims and undermine the cause of Islam despite all the covenants and pledges they had given to the Prophet (Peace be upon him). Their behaviour fluctuated between resignation and slackness after the Banu Qainuqa‘ event and the murder of Ka‘b bin Al-Ashraf, and rebellion coupled with treacherous clandestine contacts with Quraish and the hypocrites in order to establish an alliance against the Muslims after the battle of Uhud. Being inexperienced in war tactics, they resorted to conspiracy and intrigue hatching. They first of all declared open hatred and enmity, and chose to play all sorts of tricks that might harm the Muslims, but were very careful not to initiate any sort of hostilities that might involve them in open war.

Mtume (Amani ya Allah imshuke), kwa upande wake, alionyesha subira ya kiwango cha juu kabisa kwao, lakini walizidi mipaka katika vitendo vyao vya uchochezi, hasa baada ya matukio ya Ar-Raji‘ na Bi'r Ma‘una; walifikia hata kujaribu kumuua.

The Prophet (Peace be upon him), on his part, exercised the highest degree of patience with them but they went too far in their provocative deeds, especially after Ar-Raji‘ and Ma‘una Well events; they even made an attempt on his life.

Mara moja Mtume (Amani iwe juu yake) alitoka pamoja na baadhi ya Maswahaba zake kwenda kuwatembelea Banu Nadhir na kutafuta msaada wao katika kukusanya diya (fidia ya damu) aliyopaswa kulipa kwa Bani Kalb kwa ajili ya watu wawili ambao 'Amr bin Omaiyah Ad-Damari alikuwa amewaua kwa makosa. Yote hayo yalikuwa kulingana na vifungu vya mkataba ambao pande zote mbili zilikuwa zimeshautia saini. Walipoisikia habari yake walisema watashiriki katika kulipa diya, kisha wakamwomba yeye na Maswahaba zake Abu Bakr, 'Umar, 'Ali na wengine waketi chini ya ukuta wa nyumba zao na wasubiri. Mayahudi walifanya kikao kifupi cha siri na wakapanga njama ya kumuua Mtume (Amani iwe juu yake). Mtu mwovu kuliko wote miongoni mwao, 'Amr bin Jahsh, alijitolea kupanda ukuta na kudondosha jiwe kubwa la kusagia juu ya kichwa chake. Mmoja wao, Salam bin Mashkam, aliwaonya dhidi ya kutenda uhalifu kama huo, akitabiri kwamba Allâh atawafunulia njama yao, na akaongeza kwamba kitendo kama hicho kingekuwa ukiukaji wazi wa mkataba waliofunga na Waislamu.

Kwa ushindi wa amani ambao Waislamu walipata katika uvamizi wa Bani An-Nadhir, utawala wao juu ya Madina ulithibitika bila shaka, na wanafiki wakarudi nyuma katika hali ya kimya na wakaacha hila zao za kisanii hadharani. Kwa hiyo Mtume ﷺ alipata muda wa kutosha wa kuelekeza nguvu zake zote na rasilimali zake za kibinadamu katika kuwakandamiza Waarabu wa jangwani, na kudhibiti uchochezi wao mbaya na tabia zaoovu za kuwaua wamisionari wake, na hata kupanga uvamizi wa Madina yenyewe. Wakati huohuo, vikundi vya skauti vya Kiislamu viliripoti kwamba vikosi vya Waarabu wa jangwani wa Bani Muharib na Tha‘labah wa Ghatfan vilikuwa vinajengwa kuzunguka Madina. Mtume ﷺ, pamoja na Waislamu, walifanya haraka kuwaadhibu wale wahalifu wapya, kuwatia hofu mioyoni mwao na kuwazuia kufanya maovu zaidi. Operesheni hizi za kuzuia zilifanyika mara kwa mara na zilileta matokeo yenye ufanisi. Waarabu wa jangwani walioasi na wenye mioyo migumu waliogopeshwa na kukimbilia milimani, na Madina ilibaki salama kabisa dhidi ya mashambulizi yao. Katika muktadha wa uvamizi huu, inavutia kuweka mkazo kwenye mmoja wao muhimu: vita vya Dhat Ar-Riqa‘ (Matambara), ambavyo baadhi ya wanazuoni wanadai vilifanyika Najd (eneo kubwa la nyanda za juu katika Rasi ya Arabia) katika Rabi‘ Ath-Thani au Jumada Al-Ula, mwaka wa 4 Hijria. Wanathibitisha dai lao kwa kusema kwamba ilikuwa ni lazima kimkakati kufanya kampeni hii ili kuwatuliza Waarabu waasi wa jangwani, kukidhi mahitaji ya makutano yaliyokubaliwa na washirikina, yaani vita vidogo vya Badr mwezi wa Sha‘ban, mwaka wa 4 Hijria. Hata hivyo, maoni yaliyo sahihi zaidi ni kwamba kampeni ya Dhat Ar-Riqa‘ ilifanyika baada ya kuanguka kwa Khaibar. Hili linaungwa mkono na ukweli kwamba Abu Hurairah na Abu Musa Al-Ash‘ari (Allah awe radhi nao) walishuhudia vita hivyo. Abu Hurairah alisilimu siku chache tu kabla ya Khaibar, na Abu Musa Al-Ash‘ari alirejea kutoka Abyssinia (Ethiopia) na kujiunga na Mtume ﷺ huko Khaibar. Kanuni zinazohusu sala ya hofu ambayo Mtume ﷺ aliisali katika vita vya Dhat Ar-Riqa‘ zilishushwa wakati wa uvamizi wa ‘Asfan, na hili, bila shaka yoyote, lilitokea baada ya vita vya Al-Khandaq (handaki) mwishoni mwa mwaka wa 5 A.H.

With the peaceful victory that the Muslims achieved at Bani An-Nadeer invasion, their control over Madinah was undisputedly established, and the hypocrites receded to a state of silence and stopped their artful machinations publicly. Consequently the Prophet (Peace be upon him) had ample time to direct all his energies and human resources towards suppressing the desert bedouins and curbing their harmful provocations and wicked malicious practices of killing his missionaries and even contemplating an invasion of Madinah itself. Meanwhile, the Muslim scouting groups reported building up of bedouin troops of Bani Muharib and Tha‘labah of Ghatfan around Madinah. The Prophet (Peace be upon him), with the Muslims, hurriedly set out to discipline those new outlaws, cast fear into their hearts and deter them from perpetrating further wicked practices. These deterring operations were carried out repeatedly and did produce effective results. The rebellious hard-hearted desert bedouins were terrorized into the mountains, and Madinah remained completely immune against their raids. In the context of these invasions, it is interesting to draw some prominence to a significant one ¾ Dhat Ar-Riqa‘ (rags) campaign ¾ which some scholars claim, took place in Najd ( a large area of tableland in the Arabian Peninsula) in Rabi‘ Ath-Thani or Jumada Al-Ula, 4 A.H. They substantiate their claim by saying that it was strategically necessary to carry out this campaign in order to quell the rebellious bedouins in order to meet the exigencies of the agreed upon encounter with the polytheists, i.e. minor Badr Battle in Sha‘ban, 4 A.H. The most authentic opinion, however, is that Dhat Ar-Riqa‘ campaign took place after the fall of Khaibar. This is supported by the fact that Abu Hurairah and Abu Musa Al-Ash‘ari (May Allah be pleased with her) witnessed the battle. Abu Hurairah embraced Islam only some days before Khaibar, and Abu Musa Al-Ash‘ari came back from Abyssinia (Ethiopia) and joined the Prophet (Peace be upon him) at Khaibar. The rules relating to the prayer of fear which the Prophet (Peace be upon him) observed at Dhat Ar-Riqa‘ campaign, were revealed at ‘Asfan Invasion and this beyond a shadow of doubt took place after Al-Khandaq (the trench) Battle in late 5 A.H.

Wakati Waislamu walipoimaliza nguvu ya makabila ya jangwani ya Waarabu na kujilinda dhidi ya maovu yao, walianza maandalizi ya kukabiliana na adui yao mkuu. Mwaka mmoja ulipita tangu walipopigana na Quraish huko Uhud. Kwa hiyo ulikuwa wakati muafaka wa kukutana nao na kuanza vita tena ili kuamua ni upande gani kati ya hizo mbili unastahili kuendelea kuishi. Mwezi wa Sha‘ban mwaka wa 4 baada ya Hijra, Januari 626 Miladia, Mtume wa Allah ﷺ alianza safari kuelekea Badr, akiwa pamoja na wapiganaji elfu moja na mia tano, na farasi wapanda kumi, na akimfanya ‘Ali bin Abi Talib kuwa mbeba bendera. ‘Abdullah bin Rawahah alipewa mamlaka juu ya Madinah wakati Mtume ﷺ hayupo. Walipofika Badr, Waislamu walibaki hapo wakisubiri washirikina wakaribie. Jeshi la Abu Sufyan lilikuwa na watembea kwa miguu elfu mbili na wapanda farasi hamsini. Walifika Mar Az Zahran, umbali fulani kutoka Makkah, wakapiga kambi katika sehemu ya maji iitwayo Mijannah. Akiwa mwenye kusitasita, amekata tamaa na mwenye hofu kubwa kuhusu matokeo ya mapigano yanayokaribia, Abu Sufyan aligeukia watu wake na kuanza kutoa visingizio dhaifu vilivyotokana na woga ili kuwazuia watu wake kwenda vitani, akisema: "Enyi kabila la Quraish! Hakuna kitakachoboresha hali mliyonayo isipokuwa mwaka wenye mavuno mengi, mwaka ambao wanyama wenu watalisha mimea na vichaka na kuwapa maziwa ya kunywa. Naona kwamba huu ni mwaka usio na mvua, kwa hiyo ninarudi sasa hivi na nawashauri mrudi pamoja nami." Inaonekana jeshi lake pia lilikuwa na hofu na wasiwasi uleule, kwani walimtii mara moja bila kusita hata kidogo.

When the Muslims destroyed the power of the Arab-desert tribes and guarded themselves against their evils, they started preparations to encounter their great enemy. A year elapsed since they fought Quraish at Uhud. So it was due time to meet them and start war again in order to determine which of the two parties was worthy of survival. In Sha‘ban 4 A.H., January 626 A.D., the Messenger of Allâh (Peace be upon him) set out to Badr accompanied by one thousand and five hundred fighters and ten mounted horsemen, and with ‘Ali bin Abi Talib as standard bearer. ‘Abdullah bin Rawahah was given authority over Madinah during the Prophet ’s absence. Reaching Badr, the Muslims stayed there waiting for the idolaters to come. Abu Sufyan’s forces comprised two thousand footmen and fifty horsemen. They reached Mar Az Zahran, some distance form Makkah, and camped at a water place called Mijannah. Being reluctant, discouraged and extremely terrified of the consequences of the approaching fight, Abu Sufyan turned to his people and began to introduce cowardice-based flimsy pretexts in order to dissuade his men from going to war, saying: “O tribe of Quraish! Nothing will improve the condition you are in but a fruitful year — a year during which your animals feed on plants and bushes and give you milk to drink. And I see that this is a rainless year, therefore I am returning now and I recommend you to return with me.” It seems that his army were also possessed of the same fears and apprehensions, for they readily obeyed him without the least hesitation.

Kwa kurudi kwa Mtume kutoka Badr, amani na usalama vilitawala eneo lote; na makao makuu ya Kiislamu, Madina, yalifurahia usalama kamili. Mtume ﷺ kisha aliona kuwa ni jambo lenye busara na linalofaa kuelekea maeneo ya mbali zaidi ya Arabia ili kuvunja nguvu za maadui wote, na hivyo kulazimisha kutambuliwa bila shaka kutoka kwa rafiki na adui sawasawa.

With the Messenger’s return from Badr, peace and security prevailed the whole area; and the Islamic headquarters, Madinah, enjoyed full security. The Prophet (Peace be upon him) then deemed it fit and appropriate to head for the most distant areas of Arabia in order to subdue all hostile elements in order to force undisputed recognition out of friend and enemy alike.

Baada ya kipindi cha miezi sita bila shughuli za kijeshi, Mtume (ﷺ) aliarifiwa kwamba baadhi ya makabila, karibu na Doumat Al-Jandal, kwenye mipaka ya Syria, yalikuwa yakihusika na uporaji na unyang'anyi barabarani, na yalikuwa njiani kukusanya majeshi na kuivamia Madina yenyewe. Mara moja alimteua Siba‘ bin ‘Arfatah Al-Ghifari kusimamia mambo ya Madina wakati wa kutokuwepo kwake, kisha akaondoka akiongoza Waislamu 1000 mwishoni mwa Rabi‘ Al-Awwal, mwaka wa 5 Hijria, akimchukua pamoja naye mtu aliyeitwa Madhkur, kutoka Bani ‘Udhrah, kama mwongozaji.

After a six-month lull of military activities, the Prophet (Peace be upon him) was reported that some tribes, in the vicinity of Doumat Al-Jandal, on the borders of Syria, were involved in highway robbery and plundering, and were on their way to muster troops and raid Madinah itself. He immediately appointed Siba‘ bin ‘Arfatah Al-Ghifari to dispose the affairs of Madinah during his absence, and set out at the head of 1000 Muslims in late Rabi‘ Al-Awwal, 5 A.H. taking with him a man, named Madhkur, from Bani ‘Udhrah, as a guide.

Njiani kuelekea Doumat Al-Jandal, walikuwa wakisafiri usiku na kujificha mchana, ili wamshtukize adui. Walipokaribia kufika, Waislamu waligundua kuwa wanyang'anyi wa barabarani walikuwa wamehamia mahali pengine, hivyo wakakamata mifugo yao pamoja na wachungaji wao. Wakazi wa Doumat Al-Jandal pia walikuwa wametoroka kila upande ili kuokoa maisha yao, na wakaondoka kwenye makazi yao. Mtume ﷺ alikaa huko kwa siku 5, na katika kipindi hicho alituma vikosi vya msafara kuwatafuta watu wa adui, lakini hawakuwaona hata mmoja. Kisha akarudi Madinah, lakini njiani aliingia katika mkataba wa amani na 'Uyainah bin Hisn. Doumat Al-Jandal iko umbali wa kama safari ya siku kumi na tano kutoka Madinah na ya siku tano kutoka Damascus.

On their way to Doumat Al-Jandal, they used to march by night and hide by day, so that they might take the enemy by surprise. When they drew near their destination, the Muslims discovered that the highway men had moved to another place, so they captured their cattle and shepherds. The inhabitants of Doumat Al-Jandal had also fled in all directions for their lives and evacuated their habitations. The Prophet (Peace be upon him) stayed there for 5 days during which he despatched expeditionary forces to hunt for the enemy personnel but they detected none. He then returned to Madinah but en route he entered into a peace treaty with ‘Uyainah bin Hisn. Doumat Al-Jandal is located at about a distance of fifteen days march from Madinah and five from Damascus.