Vita vya Badr vilikuwa mapambano ya kwanza ya silaha kati ya Waislamu na Quraish. Kwa kweli, ilikuwa vita yenye maamuzi iliyowapatia Waislamu ushindi wa kihistoria uliotambuliwa na Waarabu wote, na kuwapiga pigo kubwa maslahi ya kidini na kiuchumi ya washirikina. Pia kulikuwa na Wayahudi, ambao nao walikuwa wakiona kila ushindi wa Kiislamu kama pigo kubwa kwa muundo wao wa kidini na kiuchumi. Pande zote mbili zilikuwa zikiwaka hasira na ghadhabu tangu Waislamu walipopata ushindi huo mkubwa: • “Hakika utawakuta watu walio wakali zaidi katika uadui kwa walioamini (Waislamu) ni Mayahudi na Al-Mushrikûn (washirikina, makafiri, waabudu sanamu, n.k.).” [5:82].

he battle of Badr was the first armed encounter between the Muslims and Quraish. It was in fact a decisive battle that gained the Muslims a historic victory acknowledged by all the Arabs, and dealt a heavy blow to the religious and economic interests of the polytheists. There were also the Jews who also used to regard each . Islamic victory as a heavy blow to their religioeconomic entity. Both parties were burning with rage and fury since the Muslims had achieved that great victory: • “Verily, you will find the strongest among men in enmity to the believers (Muslims) the Jews and Al-Mushrikûn (polytheists, pagans, idolators and disbelievers, etc.).” [5:82].

Pande zote mbili zenye chuki zilikuwa na kundi lao lenye hasira zaidi, la wanafiki waliojifanya Waislamu ili kuokoa heshima zao; kiongozi wao alikuwa 'Abdullah bin Ubai pamoja na wafuasi wake. Wabedui wa jangwani waliokaa kwenye hema zilizosimamishwa karibu na Madinah, ambao walitegemea uporaji na unyang'anyi kama njia ya kujipatia riziki, hawakujali kabisa suala hili kuu la imani na kutoamini. Wasiwasi wao ulitokana na hofu ya kupoteza njia zao potovu za kujipatia riziki endapo dola changa lakini lenye nguvu la Waislamu lingeinuka na kukomesha matendo hayo maovu; ndiyo maana walikuwa na chuki dhidi ya Uislamu na Waislamu kwa ujumla, na hasa dhidi ya Muhammad ﷺ.

Both resentful parties had their much more indignant suite in the form of hypocrites who faked Islam just to save their faces; at the head of whom came ‘Abdullah bin Ubai and his retinue. The desert bedouins living in tents pitched in the vicinity of Madinah, who depended on plundering and looting as a means of living, were totally indifferent to this axial question of belief and disbelief. Their worry derived from fear of losing their perverted avenues of subsistence in case a powerful nascent Muslim state should rise up and put an end to such ill-practices, hence the grudge they nursed against Islam and the Muslims, in general, and the person of Muhammad (Peace be upon him) in particular.

Hivyo basi, msingi mzima wa Imani ulikuwa hatarini, huku makundi manne yenye hasira yakiwa yameweka mitego dhidi ya dini mpya, kila moja kwa mtindo wake: Madai ya kuwa Waislamu yaliyochanganyika na njama za siri na vitendo vya uchochezi ndani ya Madina; chuki iliyo wazi kabisa iliyojaa ghadhabu na moto wa hasira kwa upande wa Mayahudi; na huko Makka, wito wa wazi na endelevu wa kulipiza kisasi, pamoja na nia ya wazi ya kuhamasisha rasilimali zote zilizopo ili kuinyamazisha sauti ya Uislamu mara moja na kwa wote. Baadaye hili lilitafsiriwa kuwa hatua ya kijeshi, Uvamizi wa Uhud, ambao uliacha athari mbaya sana juu ya jina zuri na heshima ambayo Waislamu walikuwa wakiijitahidi kwa bidii kuistahili na kuihifadhi.

The whole cause of Faith was thus at stake with four furious parties laying ambushes against the new religion, each in its style: Pretension to Islam embedded with conspiracy plots and provocative deeds within Madinah, explicitly uncovered animosity pregnant with indignation and fire of rage on the part of the Jews, and there in Makkah open and persistent calls for vengeance coupled with open intentions to mobilize all potential resources available to silence the voice of Islam once and for all. This was later translated into military action, Uhud Invasion, which left a very bad impression on the good name and esteem that the Muslims were painstakingly working to merit and preserve.

Waislamu daima walilazimika kuwa macho kwa kila harakati za maadui, na ilikuwa lazima kwao kuanzisha mashambulizi ya kuzuia pande zote ili wapate kiwango cha kutosha cha usalama katika bahari hii kubwa ya machafuko inayochochea ukosefu wa utulivu. Ifuatayo ni orodha ya shughuli za kijeshi zilizofanywa katika kipindi cha baada ya vita vya Badr.

The Muslims were always obliged to be on the lookout for any hostile movements, and it was imperative on them to launch pre-emptive strikes in all directions in order to enjoy a reasonable degree of security in this great instability-provoking ocean of unrest. The following is a list of military activities conducted in the post-Badr era:

Idara ya upelelezi ya Madina iliripoti kwamba Banu Saleem wa Ghatafan walikuwa wakikusanya wanajeshi ili kuvamia Waislamu. Mtume ﷺ mwenyewe alichukua hatua ya kwanza na kuwashambulia kwa ghafla katika nchi yao wenyewe, kwenye chemchemi iliyoitwa Al-Kudr. Banu Saleem, walipopata habari hizo, walikuwa wamekimbia kabla yake kufika. Alikaa huko kwa siku tatu, akachukua ngamia wao 500 kama nyara, akawagawia wapiganaji baada ya kutenga sehemu ya tano ya kawaida; kila mmoja alipata ngamia wawili.

The scouting body of Madinah reported that Banu Saleem of Ghatafan were engaged in mustering troops to invade the Muslims. The Prophet (Peace be upon him) took the initiative himself and mounted a surprise attack on them in their own homeland at a watering place called Al-Kudr. Banu Saleem, on receiving the news, had fled before he arrived. He stayed there for three days, took their 500 camels as booty and distributed them to the fighters after he had set aside the usual one-fifth; each one gained two camels.

Uvamizi huu ulifanyika katika mwezi wa Shawwal mwaka wa 2 Hijria, siku saba baada ya tukio la Badr.

This invasion took place in Shawwal in the year 2 A.H., seven days after the event of Badr.

Athari ya kushindwa huko Badr ilikuwa kubwa sana hata watu wa Makka wakaanza kuwaka kwa ghadhabu na chuki kutokana na hasara zao za kutisha. Ili kutatua hali hii, washirikina wawili walijitolea kuzima kiu yao na kunyamazisha chanzo cha fedheha hiyo, yaani Mtume ﷺ. ‘Umair bin Wahab Al-Jumahi, mshirikina mwovu sana, na adui mkubwa Safwan bin Omaiyah, walikaa pamoja kwa faragha wakiomboleza hasara yao na kukumbuka wafu wao na mateka wao. ‘Umair alionyesha hamu kubwa ya kumuua Mtume ﷺ na kumwachilia mwanawe aliyetekwa Madina, lakini alizuiwa na mzigo wa madeni aliyokuwa nayo pamoja na familia kubwa aliyopaswa kuitunza. Safwan naye alikuwa na sababu zake nzuri za kutaka kuona Mtume ﷺ akiuawa, hivyo akamtolea ‘Umair ahadi ya kulipa madeni yake na kuitunza familia yake endapo angeendelea na mpango wake.

The impact of defeat at Badr was so great that the Makkans began to burn with indignation and resentment over their horrible losses. To resolve this situation two polytheists volunteered to quench their thirst and muffle the source of that humiliation i.e. the Prophet (Peace be upon him). ‘Umair bin Wahab Al-Jumahi, a terrible polytheist, and an archenemy Safwan bin Omaiyah sat together privately lamenting their loss and remembering their dead and captives. ‘Umair expressed a fervent desire to kill the Prophet (Peace be upon him) and release his captured son in Madinah, if it was not for the yoke of debts he was under and the large family he had to support. Safwan, also had his good reasons to see the Prophet (Peace be upon him) killed, so he offered to discharge ‘Umair’s debts and support his family if he went on with his plan.

‘Umair alikubali na akamwomba Safwan asiseme lolote kuhusu mpango wote. Akaondoka kuelekea Madinah, akiwa na upanga ambao alikuwa ameupaka aina fulani ya sumu hatari. ‘Umar bin Al-Khattab alimwona mlangoni mwa Msikiti na akaelewa kwamba amekuja na nia mbaya. Mara moja aliingia Msikitini na kumjulisha Mtume ﷺ. ‘Umair aliruhusiwa kuingia akiwa amefunga upanga wake kwenye kamba ya begani, na katika kusalimia akasema “habari ya asubuhi”, ambapo Mtume ﷺ alimjibu kwamba Allah amekuwa Mwema kwao na kuwafundisha salamu ya watu wa Peponi: “Amani iwe juu yenu!” Alipoulizwa na Mtume ﷺ kuhusu lengo lake, ‘Umair alisema kwamba amekuja kuhakikisha mwanawe aliyetekwa anatendewa vizuri. Kuhusu upanga ambao Mtume ﷺ alimwuliza, alilaani na kusema kwamba haukuwapa faida yoyote. Alipomsihi aseme lengo lake halisi, alikataa kwa ukaidi na hakufichua mkutano wa siri na Safwan. Hapo Mtume ﷺ alikosa subira, naye mwenyewe akamfichulia ‘Umair dhamira yake ya siri. ‘Umair alishangazwa sana, mshangao mkubwa ulimkumba, na mara moja akashuhudia Utume wa Muhammad ﷺ. Kisha akaanza kumshukuru Allah kwa kuongozwa kwenye ‘Njia Iliyonyooka’. Mtume ﷺ alifurahi, akawaambia Maswahaba wake wamfundishe ‘Umair misingi ya Uislamu, wamsomee Qur’ani Tukufu, na kumwachilia mwanawe kutoka utumwani.

‘Umair agreed and asked Safwan to be reticent on the whole scheme. He left for Madinah, having with him a sword to which he applied some kind of lethal poison. ‘Umar bin Al-Khattab saw him at the door of the Mosque and understood that he had come with evil intentions. He immediately went into the Mosque and informed the Prophet (Peace be upon him). He was let in looped by the sling of his sword and in greeting he said “good morning”, to which the Prophet (Peace be upon him) replied that Allâh had been Gracious and taught them the greeting of the dwellers of the Paradise: “peace be upon you!” To a question raised by the Prophet (Peace be upon him), about his object, ‘Umair said that he had come to see that his captured son was well treated. As for the sword, which the Prophet (Peace be upon him) asked him about, he cursed it and said that it gained them nothing. On exhorting him to tell his real goal, he remained obdurate and did not divulge the secret meeting with Safwan. Here the Prophet (Peace be upon him) got impatient and he himself revealed to ‘Umair his secret mission. ‘Umair was taken by surprise, and incredible astonishment seized him, and immediately bore witness to the Messengership of Muhammad (Peace be upon him) He then began to entertain Allâh’s praise for having been guided to the ‘Straight Path’. The Prophet (Peace be upon him) was pleased and asked his Companions to teach ‘Umair the principles of Islam, recite to him the Noble Qur’ân and release his son from captivity.

Tumeshazungumza tayari kuhusu mkataba ambao Mtume (Rehma na amani zimshukie) alitia saini na Mayahudi. Alikuwa makini sana kuufuata kikamilifu, na Waislamu hawakuonyesha hata kidogo ukiukaji wa kifungu chochote chake. Hata hivyo, Mayahudi, ambao tabia yao ya asili imeunganishwa kwa karibu na hila, usaliti na kuvunja ahadi, hawakuweza kujiondoa katika desturi yao hiyo, wakaanza mchakato wa njama na uchochezi kwa lengo la kuleta mfarakano katika safu za Waislamu zilizokuwa zikiimarika. Mfano unaofaa wa mwenendo wao ni huu: Shas bin Qais, Myahudi mzee, kafiri mkubwa na mtu mwenye husuda kubwa dhidi ya Waislamu, alipita karibu na kundi la wafuasi wa Muhammad (Rehma na amani zimshukie) kutoka kabila la Aws na Khazraj. Alitambua roho iliyoenea ya upatanisho na mazingira ya urafiki na mapenzi yaliyoizunguka kundi zima; tukio lisilo la kawaida ambalo kwa kweli linapingana kabisa na chuki na uadui uliokuwa sifa ya mwenendo wao kabla ya Uislamu. Kwa hiyo, alimtuma kijana wake akae miongoni mwao, awakumbushe vita vya Bu‘ath vilivyokuwa kati yao, na kuwasomea baadhi ya mashairi ambayo walikuwa wakiyatunga wakidhihakiana; yote haya kwa nia ya kupanda mbegu za fitina na kutokubaliana na kudhoofisha mahusiano mapya ya kikabila yaliyojengwa juu ya Uislamu. Kijana huyo alifanikiwa kweli, na pande hizo mbili hazikuchelewa kukumbuka siku za zamani, na fanaka ya kikabila ya kabla ya Uislamu ikajitokeza mbele na kuleta hali ya vita.

We have already spoken about the treaty that the Prophet (Peace be upon him) signed with the Jews. He was very careful to abide by it to the letter and the Muslims did not show the least violation of any of its provisions. The Jews, however, whose natural disposition is closely linked to treachery, betrayal and covenant-breaching, could not rid themselves of the tradition of theirs, and started a process of intrigues and troublemaking with the aim of producing schism in the growing solid Muslim ranks. Here is a relevant model of their behaviour: Shas bin Qais, an elderly Jew, a terrible disbeliever and a greatly envious man of the Muslims, passed by a group of Muhammad (Peace be upon him) followers of Aws and Khazraj. He perceived a prevalent spirit of reconciliation and an atmosphere of rapport and amity enveloping the whole group; an unusual scene categorically in conflict with the animosity and hatred that characterized their pre-Islam behaviour. He, therefore, sent a youth of his to sit among them, remind them of Bu‘ath war between them and recite some of their verses which they used to compose satirizing each other; all of this with the intention of sowing the seeds of discord and disagreement and undermining the new Islamically-orientated inter-tribal relations. The youth did in fact succeed and the two parties at no time recalled the old days and pre-Islam tribal fanaticism sprang to the front to bring about a state of war.

Mtume (Amani iwe juu yake) aliarifiwa juu ya tukio hili, na mara moja, akiwa mbele ya baadhi ya Muhajirina, akaondoka kwenda kuangalia hali hiyo. Alianza kuwakemea, lakini kwa namna ya mwalimu mkuu na kwa roho ya uvumilivu ya kiongozi mwenye busara: “Enyi Waislamu! Je, bado mnaendeleza hoja za kabla ya Uislamu baada ya mimi kutumwa kwenu (kama Mtume)? Kumbukeni kwamba si halali kwenu kurudi nyuma baada ya Allah kuwaongoza kwenye Njia Iliyonyooka, kuwaokoa na ukafiri, na kuleta upendo baina yenu.” Waislamu walitambua mara moja kwamba ilikuwa ni wazo la kishetani na njama iliyopangwa na maadui. Wakakumbatiana moja kwa moja, kisha wakarudi majumbani mwao wakiwa wameridhika kabisa na wenye utii kamili kwa Mjumbe wa Allah ﷺ.

Baada ya kuona kwamba Allah amewasaidia waumini na kuwapa ushindi wa wazi, na baada ya kuona hadhi kubwa ya Waislamu huko Madinah, Mayahudi hawakuweza tena kujizuia wala kuficha ghadhabu zao. Walianza kufanya vitendo vya uchochezi na vya kuleta madhara hadharani. Miongoni mwao, kabila la Banu Qainuqa' lilikuwa ovu zaidi; waliishi katika robo ndani ya Madinah zilizopewa jina lao. Kuhusu kazi, walijishughulisha na uhunzi wa dhahabu, uhunzi wa chuma na ufundi wa kutengeneza vyombo vya nyumbani, ndiyo maana silaha za vita zilipatikana kwa wingi katika nyumba zao. Walihesabu wapiganaji 700, walikuwa jasiri zaidi miongoni mwa jamii ya Kiyahudi huko Arabia, na sasa walikuwa wa kwanza kuvunja mkataba wa ushirikiano na kutoshambuliana ambao walikuwa wameukubali kwa maandishi pamoja na Mtume (Amani iwe juu yake) ﷺ. Mwenendo wao ulizidi kuwa wa kukosa adabu na usiovumilika. Walianza kuleta fitina, kuwadhihaki Waislamu, kuwaumiza wale waliokuwa wakienda masokoni kwao, na hata kuwatisha wanawake wao. Mambo haya yalianza kuzidisha hali mbaya ya jumla, hivyo Mtume (Amani iwe juu yake) ﷺ aliwakusanya pamoja, akawaonya na kuwaita wawe na busara, wenye akili na kuongozwa, akawatahadharisha dhidi ya kuendelea kukiuka mipaka. Hata hivyo walibaki wakaidi, wasijali onyo lake, wakasema: "Msidanganyike kwa sababu mmewashinda baadhi ya Maquraishi wasiokuwa na ujuzi katika sanaa ya vita. Mkitushambulia kupigana nasi, mtatambua kwamba sisi ni wataalamu wa kweli wa vita."

Seeing that Allâh sided with the believers and granted them a manifest victory and perceiving the Muslims’ awesome presence in Madinah, the Jews could no longer contain themselves or conceal indignation. They started a series of provocative and harmful deeds publicly. The most wicked amongst them were the tribe of Banu Qainuqa‘, who lived in quarters within Madinah named after them. As for jobs, they took up goldsmithery, blacksmithing and crafts of making household instruments, that is why war weaponry was available in large quantities in their houses. They counted 700 warriors, and were the most daring amongst the Jewish community in Arabia, and now the first to breach the covenant of cooperation and non-aggression which they had already countersigned with the Prophet (Peace be upon him). Their behaviour grew too impolite and unbearable. They started a process of trouble-making, jeering at the Muslims, hurting those who frequented their bazaars, and even intimidating their women. Such things began to aggravate the general situation, so the Prophet(Peace be upon him) gathered them in assemblage, admonished and called them to be rational, sensible and guided and cautioned against further transgression. Nevertheless they remained obdurate and paid no heed to his warning, and said: “Don’t be deluded on account of defeating some Quraishites inexperienced in the art of war. If you were to engage us in fight, you will realize that we are genuine war experts.”.

Kuhusiana na jambo hili, Maneno ya Allah yaliteremshwa yakisema:

Mashambulizi mawili ya uadui yalikuwa yakifanywa kwa kujitegemea dhidi ya Mtume Muhammad ﷺ; kwa upande mmoja kulikuwa na njama na hila zilizokuwa zikipangwa na Safwan bin Omaiyah, wanafiki na Mayahudi, zikiendelea sambamba na maandalizi ya mashambulizi ya kijeshi yaliyokuwa yakiandaliwa na Abu Sufyan, kwa lengo la kuokoa heshima ya watu wake na kuwaonyesha Waarabu wengine kwamba Quraish bado ni nguvu ya kijeshi ya kuhesabiwa. Baada ya vita vya Badr, Abu Sufyan alikuwa akiwaka kwa kiu ya kulipiza kisasi, akaapa kwa dhati kwamba hatooga josho la janaba hadi awe amelipiza kisasi dhidi ya Muhammad ﷺ na wafuasi wake. Alianza safari akiwa mbele ya watu 200 kuelekea Madinah, lakini hakuwa na ujasiri wa kuishambulia mchana kweupe. Badala yake, alitumia vitendo vya uharamia vinavyofanywa gizani. Aliingia kwa siri ndani ya mji wa Mtume ﷺ na kwenda kumwona mshirika wake wa zamani, Huyai bin Akhtab, ambaye alikuwa mwoga mno kumruhusu aingie, hivyo akaondoka kwenda kwa Salam bin Mashkam, kiongozi wa Bani Nadhir, kabila la Mayahudi. Huyo Myahudi alimkaribisha na kumpa taarifa kamili ya hali ilivyokuwa ndani ya mji. Usiku wa manane alituma kikundi cha watu wake kushambulia Al-‘Uraid, kitongoji cha Madinah. Huko, watu hao waliangusha na kuchoma miti ya mitende, wakawaua Waislamu wawili, kisha wakakimbia kwa kasi. Mtume ﷺ aliposikia habari hizo, aliwakusanya watu wake na kuwafuatia kwa haraka, lakini hakuweza kuwakamata. Waislamu walirudi na vyakula (Sawiq, aina ya uji wa shayiri) ambavyo washirikina walikuwa wamevitupa ili kupunguza mizigo yao na kuharakisha kutoroka; kwa sababu hiyo, msafara huu uliitwa Msafara wa As-Sawiq. Ulifanyika mwezi wa Dhul-Hijjah mwaka wa 2 Hijria, miezi miwili baada ya tukio la Badr.

Two-pronged hostile activities were being independently conducted against the Prophet (Peace be upon him) ; plots and intrigues being hatched by Safwan bin Omaiyah, the hypocrites and Jews on the one hand, going on and on parallel lines with military hostilities being prepared by Abu Sufyan aiming at saving the face of his people and impressing on the other Arabs that Quraish was still a military power to be counted for. In the aftermath of Badr, Abu Sufyan was burning for revenge and took a solemn vow he would never bathe off impurity unless he had avenged himself on Muhammad (Peace be upon him) and his followers. He set out at the head of 200 men towards Madinah but was not brave enough to attack it in broad daylight. He, instead resorted to acts of piracy that are performed in the dark. He infiltrated into the Prophet ’s town and went to see an old ally Huyai bin Akhtab, who was too cowardly to let him in, so he left for Salam bin Mashkam, chief of Bani Nadeer, a tribe of Jews. The Jew entertained and gave him a full account of the situation therein. Late at night he despatched a group of his men to raid Al-‘Uraid, a suburb of Madinah. There, the men felled and burnt the palm trees, killed two Muslims and then took swiftly to their heels. On hearing the news, the Prophet (Peace be upon him) gathered his men and set out at their heels, but could not catch them. The Muslims brought back the provisions (Sawiq, a kind of barley porridge) which the polytheists had thrown aside in order to lighten their loads and hasten their escape; hence this campaign was called As-Sawiq Invasion. It took place in Dhul-Hijjah 2 A.H., two months after the event of Badr.

Maafisa wa kijasusi wa Mtume ﷺ waliripoti kwamba Banu Tha‘labah na Banu Muhârib walikuwa wakikusanya wanajeshi kwa lengo la kushambulia viunga vya Madina. Mtume ﷺ, akiwa mkuu wa wapanda farasi na watembea kwa miguu 450, alianza safari kushughulikia hali hii mpya. ‘Uthman bin ‘Affan aliombwa kusimamia mambo ya Waislamu huko Madina. Njiani, walimkamata mtu mmoja aliyesilimu, ambaye alitumika kama mwongozaji wa jeshi. Maadui walipopata habari ya kukaribia kwa Waislamu, walitawanyika haraka milimani na kutoweka. Waislamu walipiga kambi katika sehemu ya maji iitwayo “Dhi Amr” kwa muda wote wa mwezi wa Safar mwaka wa 3 Hijria. Mtume ﷺ alikusudia kuwadhihirishia Waarabu wa jangwani waliokuwa katika eneo hilo kwamba Waislamu wakati huo walikuwa na nguvu za kutosha kupandikiza hofu na kicho katika nyoyo za maadui zao.

The Prophet ’s intelligence personnel reported that Banu Tha‘labah and Banu Muhârib were mustering troops with the aim of raiding the outskirts of Madinah. The Prophet (Peace be upon him) at the head of 450 horsemen and footmen set out to handle this new situation. ‘Uthman bin ‘Affan was asked to dispose the affairs of the Muslims in Madinah. On their way, they captured a man who embraced Islam and acted as a guide for the army. When the enemies heard of the approach of the Muslims, they hurriedly dispersed in the mountains and disappeared. The Muslims encamped at a watering place called “Dhi Amr” for the whole of Safar 3 A.H. The Prophet (Peace be upon him) aimed to impress upon the desert bedouins in the area, that the Muslims were then powerful enough to cast fear and awe into the hearts of their enemies.

Ka‘b bin Al-Ashraf alikuwa Myahudi mwenye chuki zaidi dhidi ya Uislamu na Waislamu, mwenye hamu kubwa zaidi ya kuwadhuru Mtume wa Allah ﷺ, na mtetezi mwenye bidii zaidi wa kuanzisha vita dhidi yake. Alikuwa wa kabila la Tai’, lakini mama yake alikuwa wa Banu Nadeer. Alikuwa tajiri aliyejulikana kwa uzuri wake wa sura, na mshairi aliyeishi maisha ya anasa katika ngome yake iliyokuwa kusini mashariki mwa Madinah, nyuma ya makazi ya Banu Nadeer.

Ka‘b bin Al-Ashraf was the most resentful Jew at Islam and the Muslims, the keenest on inflicting harm on the Messenger of Allâh (Peace be upon him) and the most zealous advocate of waging war against him. He belonged to Tai’ tribe but his mother to Banu Nadeer. He was a wealthy man known for his handsomeness, and a poet living in luxury in his fort south east of Madinah at the rear of Banu Nadeer’s habitations.

Alipoposikia habari za Badr, alikasirika sana na akaapa kwamba angependelea kufa kuliko kuishi ikiwa habari hizo ni za kweli. Habari hizo zilipothibitishwa, alitunga mashairi ya kumdhihaki Muhammad ﷺ, akiwasifu Quraish na kuwachochea dhidi ya Mtume ﷺ. Kisha alipanda farasi hadi Makkah, ambako alianza kuwasha moto wa vita na kuchochea chuki dhidi ya Waislamu huko Madinah. Abu Sufyan alipomuuliza ni dini gani aliyoelemea zaidi, dini ya Wamakkah au ile ya Muhammad ﷺ na masahaba zake, alijibu kwamba washirikina wameongoka zaidi. Kuhusiana na hali hii, Allah alishusha Maneno Yake:

On hearing the news of Badr, he got terribly exasperated and swore that he would prefer death to life if the news was true. When this was confirmed he wrote poems satirizing Muhammad (Peace be upon him), eulogizing Quraish and enticing them against the Prophet (Peace be upon him). He then rode to Makkah where he started to trigger the fire of war, and kindle rancour against the Muslims in Madinah. When Abu Sufyan asked him which religion he was more inclined to, the religion of the Makkans or that of Muhammad (Peace be upon him) and his companions, he replied that the pagans were better guided. Wrespect to this situation, Allâh revealed His Words:

Je, hukuwaona wale waliopewa sehemu ya Kitabu? Wanaamini Jibt na Twaghut, na wanawaambia wale wasioamini kwamba wao wameongoka zaidi katika njia kuliko wale walioamini (Waislamu).

•“Have you not seen those who were given a portion of the Scripture? They believe in Jibt and Taghût, and say to the disbelievers that they are better guided as regards the way than the believers (Muslims).” [4:51].

Kisha alirejea Madina ili kuanza kampeni mpya ya propaganda za kashfa, iliyochukua sura ya nyimbo chafu na mashairi ya mapenzi, kwa lengo la kuwadhalilisha wanawake Waislamu. Katika hatua hii, hali ilifikia kiwango kisichovumilika na haikuweza tena kuvumiliwa. Mtume ﷺ aliwakusanya wanaume wake na kusema: “Ni nani atakayemuua Ka‘b bin Al-Ashraf? Amemtukana Allah na Mjumbe Wake.” Mara hiyo, Muhammad bin Maslamah, ‘Abbad bin Bishr, Al-Harith bin Aws, Abu ‘Abs bin Hibr na Salkan bin Salamah, ndugu wa Ka‘b wa kunyonyeshwa, walijitolea kutekeleza kazi hiyo. Muhammad bin Maslamah alisema: “Ee Mjumbe wa Allah, je, unataka nimuue?” Akasema: “Ndiyo.” Akasema: “Niruhusu nizungumze naye (kwa namna ninayoona inafaa).” Akasema: “Zungumza (upendavyo).” Basi Muhammad bin Maslamah alimwendea Ka‘b na kuzungumza naye, akisema: “Mtu huyu (yaani Mtume ﷺ) ameamua kukusanya sadaka (kutoka kwetu), na hili limetuletea taabu kubwa.” Ka‘b aliposikia haya alisema: “Kwa Allah, mtapata shida zaidi kutoka kwake.” Muhammad bin Maslamah akajibu: “Hakika, sasa tumekuwa wafuasi wake, na hatupendi kumwacha hadi tuone mambo yake yatakavyokwenda. Ninataka unikopeshe.” Akasema: “Mtaweka rehani nini?” Muhammad akajibu: “Wewe unataka nini?” Yule Myahudi mwasi asiye na huruma alidai wanawake na watoto kama dhamana ya deni. Muhammad akasema: “Je, tuweke rehani wanawake wetu wakati wewe ndiye mwenye sura nzuri zaidi miongoni mwa Waarabu? Au mtoto wa mmoja wetu atatukanwa kwa kusema kwamba aliwekwa rehani kwa wasq mbili (kipimo cha uzito) za tende; lakini sisi tunaweza kukuwekea rehani silaha zetu.” Ka‘b akakubali. Salkan bin Salamah na Abu Na’ilah, kwa nyakati tofauti, walimwendea Ka‘b kwa kusudi hilo hilo, na mazungumzo yalikuwa takriban yale yale, isipokuwa kwamba Abu Na’ilah alimleta pamoja naye baadhi ya masahaba. Mpango ulifanikiwa na ukatoa nafasi ya kuwepo kwa wanaume na silaha. Usiku wa tarehe 14 Rabi‘ Al-Awwal, mwaka wa 3 Hijria. Watu walimwaga Mtume ﷺ kwa kumwaga, na wakaondoka kwa jina la Allah kutekeleza mpango uliopangwa kwa makini. Mtume ﷺ alibaki nyuma akiwaombea dua na kumwomba Allah awape mafanikio. Wanaume hao walikuja kumwita usiku. Alishuka chini ingawa mke wake alimwonya asikutane nao, akisema: "Nasikia sauti inayofanana na sauti ya mauaji." Akasema: "Ni Muhammad bin Maslamah na ndugu yangu wa kunyonyeshwa Abu Na'ilah tu. Mtu mashuhuri anapoitwa usiku, hata akiwa amechomwa mkuki, anapaswa kuitikia wito." Abu Na'ilah aliwaambia wenzake: "Anaposhuka, nitanyoosha mkono wangu kuelekea kichwa chake ili kunusa, na nikimshika kwa nguvu, nyinyi fanyeni kazi yenu." Basi alipokuja chini, walizungumza pamoja kama saa moja. Kisha wakamwalika atoke nje wakafurahie wakati mzuri chini ya mwezi. Njiani, Abu Na'ilah alisema: "Ninanusa harufu nzuri kabisa kutoka kwako." Ka'b akasema: "Ndiyo, nina pamoja nami mwanamke mpenzi ambaye ndiye mwenye harufu nzuri zaidi miongoni mwa wanawake wa Arabia." Abu Na'ilah akasema tena: "Niruhusu ninuse (harufu iliyo kichwani mwako)." Akasema: "Ndiyo, unaweza kunusa." Basi akamshika na kunusa. Kisha akasema: "Niruhusu tena kufanya hivyo." Kisha akamshika kichwa kwa nguvu na kuwaambia wenzake: "Fanyeni kazi yenu." Nao wakamwua. Kundi la watu hao lilirudi baada ya kutekeleza kazi yao. Mmoja wao, Al-Harith bin Aws, alijeruhiwa kwa bahati mbaya kwa panga za wenzake, na alikuwa akitokwa na damu nyingi. Walipofika Baqi' al-Gharqad, walipaza sauti, "Allah ni Mkubwa." Mtume ﷺ aliwasikia na akatambua kwamba wamemwua adui wa Allah. Walipomwona, alisema: "Nyuso zenu ziwe za furaha." Nao wakajibu: "Na yako pia, Ewe Mjumbe wa Allah." Wakamkabidhi kichwa cha dhalimu huyo. Alimsifu Allah kwa mafanikio yao. Kisha alipaka mate yake kwenye jeraha la Al-Harith, nalo likapona papo hapo.

Katika mwezi wa Rabi‘ Ath-Thani, mwaka wa 3 A.H., Mtume ﷺ aliongoza msafara wa wapiganaji 300 hadi Buhran katika eneo la Al-Furu‘. Alikaa huko hadi Jumada Al-Ula, mwaka wa 3 A.H. Hakuna mapigano yaliyotokea katika safari hii ya doria.

In Rabi‘ Ath-Thani, the year 3 A.H. the Prophet (Peace be upon him) led a campaign comprising 300 warriors to Buhran in the area of Al-Furu‘. He stayed there till Jumada Al-Ula, 3 A.H. No fighting took place in the process of this patrolling invasion.

Kampeni hii ilikuwa kampeni yenye mafanikio zaidi kabla ya Vita vya Uhud. Ilifanyika katika mwezi wa Jumada Ath-Thaniyah, mwaka wa 3 A.H.

This was the most successful campaign prior to Uhud Battle. It took place in Jumada Ath-Thaniyah, the year 3 A.H.

Majira ya joto ilipokaribia, ulikuwa wakati muafaka kwa misafara ya biashara ya Makka kuondoka kuelekea Shamu. Watu wa Quraish, ambao maisha yao yalitegemea hasa uchumi wa biashara uliojumuisha misafara ya kiangazi kwenda Shamu na misafara ya kipupwe kwenda Abyssinia (Ethiopia), sasa walikuwa wamechanganyikiwa kuhusu njia gani wangelazimika kufuata ili kuepuka mashambulizi ya kijeshi yenye kuvunja mgongo ambayo Waislamu waliyatekeleza kwa mafanikio dhidi ya washirikina.

Summer approached and it was high time for the Makkan trade caravans to leave for Syria. The people of Quraish whose lives depended mainly on a mercantile economy consisting of summer caravans to Syria and winter caravans to Abyssinia (Ethiopia), were now at a loss as to what route they would have to follow in order to avoid the backbreaking military strikes that the Muslims successfully inflicted on the polytheists.

Waliamua kufanya kikao cha kujadili nafasi za kutoroka vizuizi vya kiuchumi, wakaamua kupitia njia ya biashara kuvuka Najd kwenda Iraq. Furat bin Haiyan aliteuliwa kuwa mwongozaji wa msafara huo. Safwan bin Omaiyah aliongoza msafara kwenye njia mpya. Habari za kikao hicho zilivuja kupitia Na‘im bin Mas‘ud Al-Ashja‘i akiwa chini ya athari ya mvinyo, na zikaenea haraka hadi Madinah kupitia Sulit bin An-Nu‘man. Mtume ﷺ mara moja aliwakusanya wapanda farasi 100 chini ya uongozi wa Zaid bin Harithah Al-Kalbi, akawatuma kuzuia na kuteka msafara huo. Walifikia ngamia katika mahali paitwapo Al-Qardah. Waliwashangaza washirikina, wakamkamata mwongozaji wao na watu wengine wawili. Safwan na walinzi wake walikimbia bila kuonyesha upinzani wowote. Msafara ulikuwa umebeba fedha na bidhaa zenye thamani ya dirhamu 100,000. Nyara zilisambazwa miongoni mwa mashujaa wa Kiislamu baada ya sehemu moja ya tano kutengwa kwa ajili ya Mtume ﷺ. Furat bin Haiyan alisilimu kwa hiari yake mwenyewe.

They held a meeting to discuss the chances of escaping the economic blockade and decided to go along a trade route across Najd to Iraq. Furat bin Haiyan was appointed as a guide for the caravan. Safwan bin Omaiyah led the caravan along the new route. News of the meeting leaked out through Na‘im bin Mas‘ud Al-Ashja‘i under the effect of wine, and it flew fast to Madinah by Sulit bin An-Nu‘man. The Prophet (Peace be upon him) immediately mustered 100 horsemen under the leadership of Zaid bin Harithah Al-Kalbi and despatched them to intercept and capture the caravan. They caught up with the camels at a place called Al-Qardah. They took the polytheists by surprise and arrested their guide and two other men. Safwan and his guards fled away without showing the least resistance. The caravan was carrying silver and wares whose value amounted to 100 thousand dirhams. The booty was distributed among the Muslim warriors after one-fifth had been set aside for the Prophet (Peace be upon him). Furat bin Haiyan embraced Islam out of his own sweet free will.