1. Baada ya Mtume ﷺ kurejea kutoka Tabuk, kulitokea tuhuma iliyoapwa ya uzinzi kati ya 'Uwaimir Al-'Ajlani na mkewe.

1. After the Messenger’s return from Tabuk, the sworn allegation of infidelity between ‘Uwaimir Al- ‘Ajlani and his wife took place.

2. Kumpiga kwa mawe mwanamke wa Ghamidiyah aliyekiri kufanya zinaa. Alipigwa mawe baada tu ya kumwachisha mtoto wake kunyonya maziwa yake.

2. Pelting with stones the Ghamidiyah woman who confessed committing adultery. She was pelted with stones only after weaning her child off her breast milk.

3. Negus Ashama; mfalme wa Abyssinia (Ethiopia), alipofariki, Mtume ﷺ alimswalia sala ya kuombea maiti kwa kutokuwepo kwake.

3. Negus Ashama; the king of Abyssinia (Ethiopia), died so the Prophet (Peace be upon him) performed prayer in absentia for him.

4. Kifo cha Umm Kulthum, binti ya Mtume ﷺ. Mtume ﷺ alihuzunika sana kwa kifo chake. Alisema kwa Uthman: "Lau ningepata binti wa tatu, ningekuozesha naye."

4. The death of Umm Kulthum, the daughter of the Prophet (Peace be upon him), the Prophet felt extremely sad at her death. “Had I got a third daughter, I would let you marry her.” He said to ‘Uthman.

5. Kifo cha ‘Abdullah bin Abi Salool, kiongozi wa wanafiki, baada ya Mtume kurudi kutoka Tabuk. Mjumbe wa Allah ﷺ alimwomba Allah msamaha kwa ajili yake. Pia alimswalia, licha ya ‘Umar kutokubaliana na jambo hilo na kujaribu kumzuia asifanye hivyo. Baadaye ikashushwa aya ya Qur’ani inayothibitisha kwamba msimamo wa ‘Umar ulikuwa sahihi.

5. The death of ‘Abdullah bin Abi Salool, the head of hypocrites, after the Prophet’s return from Tabuk. The Messenger of Allâh (Peace be upon him) asked Allâh’s forgiveness for him. He also prayed for him in spite of ‘Umar’s disapproval and his attempt to prevent him from doing that. Later on a Qur’ânic verse was revealed attesting to ‘Umar’s right viewpoint.

Katika mwezi wa Dhul-Qa‘dah au Dhul-Hijjah wa mwaka huo huo (mwaka wa tisa wa Al-Hijra), Mjumbe wa Allah ﷺ alimtuma Abu Bakr (Allah amridhie), mkweli, kuwa mwakilishi wa amiri wa Al-Hajj (hija), ili awaongoze Waislamu katika kutekeleza ibada za hija.

In the month Dhul-Qa‘dah or in Dhul-Hijjah of the very year (the ninth of Al-Hijra), the Messenger of Allâh (Peace be upon him) dispatched Abu Bakr (May Allah be pleased with him), the truthful, as a deputy prince of Al-Hajj (pilgrimage), so that he would lead the Muslims in performing of the pilgrimage rituals.

Muda mfupi baada ya kuondoka kwa Waislamu, ikaja Wahyi kutoka kwa Allah: aya za mwanzo za Sura ya 9 iitwayo ‘Toba’ (Surat Tawba au Bara’a), ambamo ‘kuondolewa wajibu’ kunatangazwa kutoka kwa Allah kuhusu makabila hayo ya washirikina ambayo hayakuonyesha heshima kwa mikataba waliyoingia na Mtume ﷺ. Habari hizi zilitangazwa kulingana na mila za Waarabu za kutangaza hadharani mabadiliko yoyote yanayohusu kanuni zinazopungua za damu na mali.

Soon after the departure of the Muslims, there came a Revelation from Allâh: the opening passages of the Chapter 9 entitled ‘Repentance’ (Surah Tauba or Bara’a) in which ‘freedom from obligation’ is proclaimed from Allâh in regard to those idolatrous tribes who had shown no respect for the treaties which they had entered into with the Prophet (Peace be upon him). Communication of this news went in line with the Arabian traditions of making public any change relating to declining conventions of blood and fortunes.

‘Ali bin Abi Talib alitumwa kutoa tangazo hili. Alimpita Abu Bakr huko Al-‘Arj au Dajnan. Abu Bakr aliuliza kama Mtume ﷺ alikuwa amemweka yeye kuwa kiongozi, au alikuwa ametumwa tu kutoa tangazo. “Nimetumwa kutoa tangazo tu,” alijibu ‘Ali. Maswahaba hao wawili kisha waliendelea na mchakato wa Hija. Karibu na mwisho wa ibada, siku ya kuchinja sadaka, ‘Ali alisimama huko Al-Jamrah (mahali ambapo mawe hutupwa) na kusoma kwa sauti kubwa mbele ya makundi ya watu waliomzunguka, akatangaza kuachana na mapatano na washirikina, na kuwapa muda wa miezi minne ya kutafakari msimamo wao. Kwa washirikina wengine ambao Waumini walikuwa na mkataba nao, na ambao hawakupunguza chochote katika haki za Waislamu wala hawakumsaidia yeyote dhidi yao, masharti ya mkataba huo yataendelea kuwa halali hadi muda wake utakapomalizika. Kisha Abu Bakr alituma baadhi ya Waislamu kutangaza hadharani kwamba baada ya mwaka huo hakuna mkafiri atakayefanya Hija, wala mtu yeyote hataruhusiwa kufanya Tawaf (kuzunguka) Nyumba Tukufu akiwa uchi.

‘Ali bin Abi Talib was deputed to make this declaration. He overtook Abu Bakr at Al-‘Arj or Dajnan. Abu Bakr inquired whether the Prophet (Peace be upon him) had put him in command or he had just been commissioned to make the announcement. “I have been deputed to make the proclamation only” replied ‘Ali. The two Companions then proceeded with the pilgrimage process. Towards the close of the rituals, on the day of the ritual sacrifice, ‘Ali stood at Al-Jamrah (a spot at which stones are pelted) and read aloud to the multitudes that thronged around him and declared quittance from covenants with idolaters and giving them four months’ respite to reconsider their position. As for the other idolaters with whom the believers had a treaty and had abated nothing of the Muslims’ rights nor had supported anyone against them, then the terms of the treaty would run valid until the duration of which expired. Abu Bakr then sent some Muslims to declare publicly that no disbeliever would after that year perform pilgrimage, nor would anyone be allowed to make the Tawaf (going round) of the Sacred House unclothed.

Kutafakari kuhusu ghazwa, safari za kijeshi na vikosi alivyoviunda na kuvituma Mtume (Amani iwe juu yake) kutatupa sisi na kila mtu picha ya kweli na wazi kwamba Mtume ﷺ alikuwa kiongozi mkuu wa kijeshi duniani kote, pia mwenye uadilifu zaidi, mwenye busara zaidi na mwenye tahadhari zaidi. Hakuwa mtu wa kipaji cha hali ya juu katika jambo hili pekee, bali pia alikuwa Bwana na Mtume mkuu kuliko Mitume wote kwa upande wa Unabii na Ujumbe wa Mbinguni. Zaidi ya hayo, vita vyote alivyopigana vilikuwa vya kiwango cha juu katika kutekeleza mahitaji ya ukali, ushujaa na mipangilio mizuri iliyoendana na masharti ya vita. Hakuna vita hata kimoja alichopigana kilichopotea kwa sababu ya upungufu wa busara au kwa kosa lingine la kiufundi katika kuandaa jeshi au kuliweka katika nafasi mbaya kimkakati. Kushindwa kwa vita vyake yoyote hakukutokana na kukosea katika kuchagua maeneo bora na yanayofaa zaidi kwa mapigano, wala kutokana na kumchagua vibaya viongozi wa mapambano, kwa kuwa alijidhihirisha kuwa kiongozi wa aina ya pekee, tofauti na viongozi wote ambao ulimwengu wetu umewahi kuwajua na kuwashuhudia. Kuhusu matukio ya Uhud na Hunayn, kulikuwa na matokeo ya udhaifu katika baadhi ya sehemu za jeshi huko Hunayn, na kutotii amri huko Uhud. Kutokufuata kwao busara na mpango wa vita kulicheza nafasi ya kupokea matokeo katika mwenendo wa mashambulizi hayo mawili. Kipaji chake kilidhihirika wazi katika vita hivi viwili wakati Waislamu waliposhindwa, kwani alisimama imara akikabiliana na adui na kufanikiwa, kwa busara yake ya hali ya juu, kuvuruga lengo la adui kama ilivyokuwa huko Uhud. Vilevile alifanikiwa kugeuza kushindwa kwa Waislamu huko Hunayn kuwa ushindi. Licha ya ukweli kwamba matukio mazito na makubwa katika shughuli za kijeshi huwa mara nyingi huacha athari mbaya kabisa kwa viongozi wa kijeshi na kuwashawishi kukimbia ili kuokoa maisha yao.

Meditation on the Prophet’s Ghazawat, missions, and the battalions he formed and dispatched, will certainly give us and everybody a true and clear impression that the Prophet (Peace be upon him) was the greatest military leader in the whole world as well as the most righteous, the most insightful and the most alert one. He was not a man of superior genius for this concern but he was also the Master and the greatest of all Messengers as far as Prophethood and Heavenly Message are concerned. Besides, all the battles that he had fought were standard in their application to the requirements of strictness, bravery, and good arrangements that fitted the terms and conditions of war. None of the battles he fought was lost as a consequence of shortage of wisdom or due to any other technical error in army mobilization or a location in a wrong strategical position. The loss of any of his battle was not due to misjudgement about occupying the best and the most appropriate sites of battles, nor was it due to a mischoice of leaders of the fight, for he had proved himself to be a peculiar sort of leader that differs from any of those leaders that our world had known and experienced. As regards Uhud and Hunain events, there were consequences of weakness in some military elements in Hunain; and disobedience to orders in Uhud. Their non-compliance with wisdom and the plan of the battle played a passive role in the course of those two invasions. His genius was clearly shown in these two battles when the Muslims were defeated; for he stoodfast facing the enemy and managed, by his super wisdom, to thwart the enemy’s aim as was the case in Uhud. Similarly he managed to change the Muslims’ defeat in Hunain into a victory. Nothwithstanding the fact that serious grave developments in military operations usually leave the worst impression on the military leaders and entice them to flee for their lives.