Hatua ya tatu na ya mwisho ya maisha ya Mtume ﷺ inajumuisha matunda yenye baraka ya mwito wake wa Uislamu, ambayo yalikuwa matokeo ya vita vitakatifu vya muda mrefu katika njia ya Allah (Jihadi), mashaka, taabu, misukosuko, mitihani, na mapigano mengi ya umwagaji damu na vita, ambavyo vilidumu kwa zaidi ya miaka ishirini.

The third and last stage of the life of the Messenger (peace be upon him) embodies the fruitful results of his call to Islam, which were the consequences of long-timed holy fights in the way of Allâh (Jihad), troubles, toil, disturbances, trials and a lot of bloody conflicts and battles, which lasted for over twenty years.

Kufunguliwa kwa Makkah kulichukuliwa kuwa faida kubwa zaidi iliyopatikana na Waislamu katika miaka ile. Kwani kulibadilisha mwendo wa matukio na kwa hiyo kubadilisha maisha yote ya Waarabu. Ilikuwa ni mpaka wa wazi kati ya kipindi kabla ya ushindi na kipindi baada ya ushindi. Kwa maana Quraish, wakati huo, machoni pa Waarabu walikuwa ndio walinzi na wasaidizi wa Waarabu. Waarabu wengine walikuwa wasaidizi wao tu. Kunyenyekea kwa Quraish, kwa hiyo, kunakadiriwa kuwa ndiyo kuondolewa kwa mwisho kwa ushirikina katika Rasi ya Arabia.

The conquest of Makkah was considered the most serious profit achieved by Muslims during those years. For it affected the course of events and consequently altered the Arabs’ whole life. It was a decisive distinction between preconquest and post-conquest periods. For Quraish, at that time, was in the eyes of Arabs the defenders and helpers of Arabs. Other Arabs are only their ancillaries. The submission of Quraish is, therefore, estimated to be a final elimination of paganism in the Arabian Peninsula.

Awamu ya:

The phase of:

(1) vita vitakatifu na mapigano.

(1) holy wars and fighting.

(2) makabila na watu wakishindana kuukubali Uislamu.

(2) the tribes and people’s race to embrace Islam.

Kwa kuwa vipindi hivi viwili vya hatua hii viko karibu sana na haviwezi kutenganishwa kwa urahisi, matukio ya kipindi kimoja hutokea wakati kingine kinaendelea. Hata hivyo, kwa madhumuni ya maelezo, tumependelea kuvizungumzia vipindi hivi viwili kando kando. Kipindi cha mapambano kimepewa kipaumbele katika mpangilio, kwa sababu kinahusiana zaidi na hatua hii na kinafaa zaidi kuliko kingine.

Being so close and rather inseparable, the two phases of this stage intervene in such a way that a happening of one phase occurs during the progress of the other. However, we have preferred — for expository purposes — to deal with these two phases distinctively. The fighting phase was given the priority in order, due to the fact that it is more intimate and fit than the other.

Ushindi wa Makka, uliotokana na pigo la haraka, uliwashangaza Waarabu na makabila mengine, ambayo yalitambua kwamba yalikuwa yameangamia na yalilazimika kukubali hali mpya kama jambo lililokwisha kutokea. Baadhi ya makabila makali, yenye nguvu na kiburi hayakukubali, bali yalipendelea kupinga. Mbele ya haya yalikuwa koo za Hawazin na Thaqif. Nasr, Jashm na Sa‘d bin Bakr pamoja na watu wa Bani Hilal, wote hawa wakiwa wa Qais ‘Ailan. Walidhani kwamba walikuwa na nguvu mno kukubali au kujisalimisha kwa ushindi wa namna hiyo. Hivyo walikutana na Malik bin ‘Awf An-Nasri na wakaamua kuendelea kupigana dhidi ya Waislamu.

The conquest of Makkah which came forth as a consequence of a swift blow astounded both the Arabs and other tribes who realized that they were doomed and had to submit to the new situation as a fait accompli. Some of the fierce, powerful proud tribes did not submit and favoured resistance. Ahead of these were the septs of Hawazin and Thaqif. Nasr, Jashm and Sa‘d bin Bakr and people of Bani Hilal — all of whom of Qais ‘Ailan. They thought that they were too mighty to admit or surrender to such a victory. So they met Malik bin ‘Awf An-Nasri and made up their mind to proceed fighting against the Muslims.

MTU ALIYEPATA UZOEFU WA VITA AKOSOA HUKUMU YA KIONGOZI:

THE WAR-EPERIENCED MAN WRONGS THE LEADER'S JUDGEMENT:

Mara tu walipokuwa wamepiga kambi huko Awtas, watu walimkusanyikia Malik. Duraid bin As-Simmah, mzee mwenye akili timamu aliyejulikana kama mtu mwenye uzoefu wa vita, na miongoni mwa waliomzunguka Malik, aliuliza: "Tuko katika bonde gani?" "Huko Awtas," walisema. "Hii ni njia nzuri kwa farasi! Si mlima mkali wenye ncha kali wala uwanda uliolegea na mchafu. Lakini kwa nini nasikia milio ya ngamia, kelele za punda, vilio vya watoto na kumeketa kwa kondoo?" aliuliza Duraid. Walisema: "Malik bin 'Awf aliwaagiza watu walete wanawake, mali na watoto wao pamoja nao." Hivyo akamwita Malik na kumuuliza kilichomfanya afanye jambo kama hilo. Malik alisema lengo lake lilikuwa kuwa na familia na mali za kila mtu karibu nao ili wapigane kwa bidii kuzilinda." "Naapa kwa Allaah kuwa wewe si chochote zaidi ya mchungaji," alijibu Duraid. "Je, unaamini kuna kitu chochote kile kinachoweza kumzuia aliyeshindwa au kumzuia asikimbie? Ukishinda vita hutapata chochote zaidi ya mtu mwenye upanga na mkuki; lakini ukishindwa utaleta aibu kwa watu wako na mali zako." Kisha akaendelea na mazungumzo yake, akitafakari kuhusu koo fulani na viongozi wao. "Ee Malik, kuwasukuma watu mashuhuri wa Hawazin uwanjani vitani hakutakufaidi chochote. Waweke mahali ambapo watakuwa salama. Kisha waamuru vijana wapande farasi wao na kupigana. Ukishinda, wale uliowaacha nyuma watakufuata; lakini ukishindwa, itakuwa ni hasara ya vita tu, lakini jamaa zako, watu wako na mali zako hazitapotea."

As soon as they had camped in Awtas, people crowded round Malik. The old sane Duraid bin As-Simmah, who was well-known as a war-experienced man, and who was among those who gathered round Malik, asked: “What valley are we in?” “In Awtas,” they said. “What a good course it is for horses! It is neither a sharp pointed height nor a loosed soiled plain. What? Why do I hear camels’ growling, the donkeys’ braying, the children’s cries and the sheep bleating?” asked Duraid. They said: “Malik bin ‘Awf had made people bring their women, properties and children with them.” So he called Malik and asked him what made him do such a thing. Malik said that his aim was to have everybody’s family and properties around them so that they fight fiercely to protect them.” “I swear by Allâh that you are nothing but a shepherd,” answered Duraid, “Do you believe that there is anything whatsoever, can stand in the way of a defeated one or stop him from fleeing? If you win the battle you avail nothing but a man with a sword and a spear; but if you lose you will bring disgrace on your people and properties,” then he resumed his talk and went on wondering about some septs and their leaders. “O Malik, thrusting the distinguished people of Hawazin into the battlefield will avail you nothing. Raise them up to where they can be safe. Then make the young people mount their horses and fight. If you win, those whom you tarried will follow you, but if you were the loser it would be a loss of a battle, but your kinsmen, people and properties would not be lost.”.

Majasusi ambao Malik alikuwa ameshawatuma kupeleleza majeshi ya Waislamu walirejea wakiwa wamekatwa viungo vyao. "Ole wenu! Kumetokea nini kwenu?" Malik aliuliza. Wakasema: "Tumeona watu mashuhuri wakiwa wamepanda farasi wenye madoa. Mnachokiona hakingetokea kama tungekuwa pamoja kwa uthabiti."

The spies that Malik had already dispatched to spy Muslim forces, returned with their limbs cut off. “Woe unto you! What happened to you?” Said Malik. They said: “We have seen distinguished people on spotted horsebacks. What you see, would not have happened if we had been firmly together.”

Habari kuhusu harakati za adui zilimfikia Mjumbe wa Allah ﷺ, basi akamtuma Al-Aslami akiwa na maagizo ya kuchanganyika na watu, kukaa nao ili aweze kujua habari zao na kumfikishia Mjumbe wa Allah ﷺ atakaporudi. Hiyo ndiyo hasa aliyofanikiwa kuifanya.

News about the enemy’s marching were conveyed to the Messenger of Allâh (peace be upon him) , so he sent out Al-Aslami with orders to mix with people, stay with them so that he would be able to know their news and to convey it to the Messenger of Allâh (peace be upon him) when he turns back. That was exactly what he managed to do.

Mnamo Shawwal, tarehe kumi na tisa, siku ya kuwateka, Mjumbe wa Allah ﷺ alitoka Makkah akiwa pamoja na Waislamu elfu kumi na mbili. Kati yao, elfu kumi walikuwa wamewahi kushiriki katika Ushindi wa Makkah. Idadi kubwa ya wengine elfu mbili, ambao walikuwa watu wa Makkah, walikuwa wamesilimu hivi karibuni. Safari hiyo ilikuwa siku ya kumi na tisa tangu ushindi wake wa Makkah. Alikopa silaha mia moja pamoja na vifaa vyake kutoka kwa Safwan bin Omaiyah. Alimteua 'Itab bin Usaid kuwa gavana wa Makkah. Ilipofika jioni, mpanda farasi alimjia Mjumbe wa Allah ﷺ akasema: "Nimepanda milima kadhaa na kadhaa, nikakutana na Hawazin pamoja na ngamia wao wa kupandwa, mifugo na kondoo. Hawazin wote walikuwa wamekusanyika hapo." Mjumbe wa Allah ﷺ alitabasamu wakati huo akasema: "Wote watakuwa ngawira za Waislamu kesho, Allah akipenda." Usiku ule Anas bin Abi Murthid Al-Ghanawi alijitolea kulinda.

On Shawwal, the nineteenth, the captive day, the Messenger of Allâh (peace be upon him) left Makkah accompanied by twelve thousand Muslims. Ten thousand of those had previously shared in Makkah Conquest. A great number of the other two thousand, who were Makkans, had recently embraced Islam. That march was on the nineteenth day of his conquest to Makkah. He borrowed a hundred armours with their equipment from Safwan bin Omaiyah. He appointed ‘Itab bin Usaid as a governor over Makkah. When it was evening time, a horseman came to the Messenger of Allâh (peace be upon him) and said: “I have climbed up so and so mountains and came across Hawazin with their riding camels, livestock and sheep. Hawazin wholly were gathered together there.” The Messenger of Allâh (peace be upon him) smiled then and said: “They will all be Muslims’ spoils tomorrow, if Allâh will.” That night Anas bin Abi Murthid Al-Ghanawi volunteered to guard.

Walipokuwa njiani kuelekea Hunain, waliona mmea mkubwa wa mnaba wenye kijani kibichi, uliokuwa ukiitwa Dhat-Anwat (wenye kamba za kuning'inia). Hii ilitokana na Waarabu kuning'iniza silaha zao juu yake, kuchinjia wanyama chini yake, na kuendelea kuuheshimu. Basi baadhi ya wanajeshi walimwomba Mjumbe wa Allah ﷺ awatengenezee mnaba wenye kamba za kuning'inia kama ule waliouona. "Allah ndiye Mkuu kuliko wote!" alisema, "Naapa kwa Yule ambaye mikononi mwake mna roho ya Muhammad ﷺ, kwamba mmesema kile kile walichomwambia Musa watu wa Musa. Walisema, 'Tutengenezee mungu kama walivyo nao miungu.' Hakika ninyi ni watu wajinga. Haya ni mila, lakini mtafuata na kuiga njia za maisha za wale waliowatangulia."

On their way to Hunain they saw a great green Nabk plant, that was called Dhat-Anwat (the one with suspenders). That was because the Arabs used to hang their weapons on it, slay beasts under it and keep to it. So some of army members asked the Messenger of Allâh (peace be upon him) to make them a Nabk with suspenders as the one they had. “Allâh is the Greatest of all!” He said, “I swear by the One in Whose Hand is Muhammad’s soul, that you have just said what the people of Moses said to him. They said ‘Make us a god as the one they have.’ Surely you are ignorant people. These are Sunnah, but you will follow and comply with the modes of life of those who preceded you.”.

Siku ya Jumatano usiku wa kumi wa Shawwal, jeshi la Waislamu lilifika Hunain. Malik bin ‘Awf, ambaye alikuwa ameingia bondeni usiku uliotangulia, aliwaamuru jeshi lake lijifiche ndani ya bonde na kuvizia Waislamu katika njia, mianya na sehemu nyembamba za kujificha. Maagizo yake kwa watu wake yalikuwa ni kurusha mawe kwa Waislamu kila walipowaona, kisha kushambulia kwa mtu mmoja mmoja. Alfajiri ya mapema, Mjumbe wa Allaah ﷺ alianza kuandaa jeshi lake na kugawa nafasi na bendera kwa watu. Gizani na kabla ya alfajiri, Waislamu walisonga mbele kuelekea Bonde la Hunain. Walianza kuteremka ndani yake bila kujua kwamba kuna adui aliyekuwa akiwavizia ndani ya bonde. Kwa hiyo wakati walipokuwa wakipiga kambi, mishale ilianza kuwamiminikia kwa wingi, na vikosi vya adui vikaanza shambulio kali dhidi ya Waislamu, ambao ililazimu wurudi nyuma katika mtafaruku na mkanganyiko mkubwa. Ilikuwa ni kushindwa kwa kishindo kikubwa hivi kwamba Abu Sufyaan bin Harb, aliyekuwa amesilimu hivi karibuni, alisema kwamba kurudi kwao nyuma hakutakoma mpaka wafike Bahari Nyekundu. Jablah au Kildah bin Al-Junah alitoa maoni juu ya hilo kwa kusema: “Hakika uchawi umekuwa hauna nguvu leo.”

On Wednesday night the tenth of Shawwal, the Muslim army arrived at Hunain. Malik bin ‘Awf, who had previously entered the valley by night, gave orders to his army to hide inside the valley and lurk for the Muslims on roads, entrances, narrow hiding places. His orders to his men were to hurl stones at Muslims whenever they caught sight of them and then to make a one-man attack against them. At early dawn the Messenger of Allâh (peace be upon him) started mobilizing his army and distributing posts and flags to people. In the dark and just before dawn the Muslims moved towards Hunain Valley. They started descending into it unaware of the presence of an enemy lurking for them inside the valley. So at the moment they were camping, arrows began showering intensively at them, whereas the enemy’s battalions started a fierce attack against the Muslims, who had to retreat in disorder and utter confusion. It was such a shatteringly defeat that Abu Sufyan bin Harb, who had recently embraced Islam, said that their retreat would not stop till they got to the Red Sea. Jablah or Kildah bin Al-Junacommented on that by saying: “Surely magic has grown inactive today.”.

Mtume wa Allah ﷺ aligeuka upande wa kulia na kusema: “Njooni, enyi watu! Mimi ni Mtume wa Allah. Mimi ni Muhammad, mwana wa Abdullah.” Waliosimama imara pamoja naye walikuwa wachache tu, baadhi ya Muhajirina na baadhi ya jamaa zake. Ushujaa usio na kifani wa Mtume ﷺ ulidhihirika basi. Aliendelea na kuendelea katika jitihada zake za kuifanya nyumbu wake asimame imara mbele ya makafiri, huku akipaza sauti kwa nguvu akisema:

The Messenger of Allâh (peace be upon him) turned to the right and said: “Come on, people! I am the Messenger of Allâh. I am Muhammad, the son of Abdullah.” Those who stoodfast by him were only few Emigrants and some of his kinsmen. The matchless bravery of the Prophet (peace be upon him) was then brought to light. He went on and on in his attempts to make his mule standfast in the face of the disbelievers while saying loudly:

Mjumbe wa Allah ﷺ alimwamuru mjomba wake Al-‘Abbas — ambaye alikuwa na sauti kubwa na yenye mvuto — apige kelele kuwaita wafuasi. Al-‘Abbas alipaza sauti yake kwa nguvu zote akasema: “Wako wapi wapiga mikuki?” “Wallahi,” alisema Al-‘Abbas, “Waliposikia sauti yangu ikiwaita warudi, waligeuka kuelekea uwanjani kama ng'ombe-mwitu (oryx) wanaokimbilia ndama zao.”

The Messenger of Allâh (peace be upon him) ordered his uncle Al-‘Abbas — who was a sonorous voiced man — to call out on the followers. As loudly as he could, Al-‘Abbas shouted: “Where are the lancers?” “By Allâh,” Al-‘Abbas said, “Upon hearing my voice calling them back, they turned round to the battlefield as if they had been oryxes (wild cows) tending towards their calves.”.

"Hapa tuko, tuko kwa huduma yako. Hapa tuko." Walisema. Hapo unawaona wakijaribu kuzuia ngamia wao na kurudi nyuma kwenda vitani. Yule ambaye alishindwa kumlazimisha ngamia wake kugeuka nyuma, angechukua silaha yake, aitupe shingoni mwake, kisha kwa haraka ashuke kutoka kwa ngamia wake akiwa ameshika silaha yake mkononi, akimwacha ngamia wake aende kwa uhuru na akimbilie chanzo cha sauti. Sauti zingezidi kuwa kubwa na kubwa hadi mia moja wao wakakusanyika kumzunguka Mtume ﷺ na kuendelea na vita.

“Here we are, at your service. Here we are. ” They said. There you see them trying to stop their camels and reverse to the battle. He who was unable to force his camel to turn back, would take his armour, fling it round his neck, and hastily dismount his camel with his weapon in his hand letting his camel move freely and run towards the voice source. Voices would grow louder and louder till a hundred of them gathered round the Prophet and resumed the fight.

Kisha wale waliotakiwa baadaye walikuwa Al-Ansar, Wasaidizi, wakiitwa: "Enyi watu wa Al-Ansar! Enyi watu wa Al-Ansar!" Kundi la mwisho kuitwa lilikuwa Bani Al-Harith bin Al-Khazraj. Vikosi vya Waislamu vilimiminika uwanjani mfululizo kwa njia ile ile walivyokuwa wameondoka humo. Ustahimilivu wa pande zote mbili ulikuwa wa hali ya juu. Pande zote mbili zilisimama imara na kupigana kwa ukali. Mtume wa Allah ﷺ alikuwa akifuatilia vita kwa shauku na ghadhabu kubwa hivi kwamba alisema:

Those who were called out upon next were Al-Ansar, the Helpers, “O, folks of Al-Ansar! Folks of Al-Ansar!” The last group to be called out upon were Bani Al-Harith bin Al-Khazraj. Muslims battalions poured successively into the battlefield in the same manner that they had left it. The stamina of both parties was superb. Both of them stoodfast and fought fiercely. The Messenger of Allâh (peace be upon him) was so eagerly and furiously watching the battle that he said:

"Sasa mapigano yamekuwa makali."

• “Now the fight has grown fierce.”.

Saa chache zilikuwa zimepita tangu kitu cha mchanga wa ardhi kutupwa usoni mwa adui, walipokumbwa na kushindwa vibaya. Watu takriban sabini wa Thaqif peke yao waliuawa, na Waislamu waliteka ngamia wao wote wa kupanda, silaha zao na mifugo yao.

Few hours had elapsed since the earth-handful was hurled at the enemy’s faces, when they were shatteringly defeated. About seventy men of Thaqif alone were killed, and the Muslims plundered all their riding camels, weapons and cattle.

Allah, Utukufu ni wake, alilitaja badiliko hili la ghafla katika Qur'ani pale aliposema:

Allâh, Glory is to Him, alluded to this sudden change in the Qur’ân when He said:

"…na siku ya Hunain (vita) mlipojivuna kwa wingi wenu lakini haikuwasaidia kitu, na ardhi ikawa imewabana licha ya upana wake, kisha mkageuka mkakimbia. Kisha Allah akateremsha Sakina Yake (utulivu, utulivu wa moyo na kutulizwa, n.k.) kwa Mjumbe [Muhammad ﷺ] na kwa waumini, na akateremsha majeshi (malaika) msiyoyaona, akawaadhibu wale waliokufuru. Hii ndiyo malipo ya makafiri." [9:25,26]

• “…and on the Day of Hunain (battle) when you rejoiced at your great number but it availed you naught and the earth, vast as it is, was straitened for you, then you turned back in flight. Then Allâh did send down His Sakinah (calmness, tranquillity, and reassurance, etc.) on the Messenger [Muhammad (peace be upon him) ] and on the believers, and sent down forces (angels) which you saw not, and punished the disbelievers. Such is the recompense of disbelievers.” [9:25,26]

Baada ya kushindwa kwao, baadhi ya vikosi vya adui vilielekea Ta’if, vingine vikaelekea Nakhlah na Awtas. Kikundi cha Waislamu kilichoongozwa na Abu ‘Amir Al-Ash‘ari kilitumwa kuwafuatilia adui, na kulitokea mapambano madogo madogo ambapo Abu ‘Amir aliuawa.

After their defeat, some enemy troops headed for Ta’if, others to Nakhlah and Awtas. A group of Muslims headed by Abu ‘Amir Al-Ash‘ ari, were despatched to chase the enemy, some skirmishes took place during which Abu ‘Amir was killed.

Kikosi kama hicho cha wapanda farasi kiliwafuatia washirikina waliopita njia ya kuelekea Nakhlah, na kikamfikia Duraid bin As-Simmah, ambaye aliuawa na Rabi‘a bin Rafi‘. Baada ya kukusanya ngawira, Mtume wa Allah ﷺ aliondoka kuelekea Ta’if ili akabiliane na idadi kubwa zaidi ya washirikina walioshindwa. Ngawira hiyo ilikuwa ni wafungwa elfu sita, ngamia elfu ishirini na nne, kondoo zaidi ya elfu arobaini, na wakia elfu nne za fedha. Mtume wa Allah ﷺ alitoa amri ya kuhifadhi ngawira hiyo huko Al-J‘iranah, na akamteua Mas‘ud bin ‘Amr Al-Ghifari kuwa msimamizi wake. Ilikuwa ni baada ya kumaliza kabisa kampeni ya Ta’if ndipo mmoja wa wafungwa, As-Shaimâ’, binti ya Al-Harith As-Sa‘diya, dada wa kunyonyeshwa wa Mtume ﷺ, alipoletwa kwa Mtume wa Allah ﷺ, naye akajitambulisha kwake. Mtume ﷺ alipomtambua kwa alama fulani, alimheshimu, akatandika vazi lake na kumketisha juu yake. Alikuwa mwenye ukarimu, akamwachia huru na kumrudisha kwa watu wake.

A similar battalion of horsemen pursued the idolaters who threaded the track to Nakhlah and caught up with Duraid bin As-Simmah, who was killed by Rabi‘a bin Rafi‘. After collecting the booty, the Messenger of Allâh (peace be upon him) left for Ta’if to face the greatest number of the defeated idolaters. The booty was six thousand captives, twenty four thousand camels; over forty thousand sheep and four thousand silver ounces. The Messenger of Allâh (peace be upon him) gave orders that booty should be confined at Al-J‘iranah and ordained Mas‘ud bin ‘Amr Al-Ghifari to be in charge of it. It was only when he was entirely free from Ta’if Campaign, that one of the captives As-Shaimâ’, the daughter of Al-Harith As-Sa‘diya, the Messenger’s foster sister was brought to the Messenger of Allâh (peace be upon him) , she introduced herself to him. Upon recognizing her by a certain mark, he honoured her, spread for her his garment and seated her on it. He was graceful and released her and made her turn back to her people.

Hamla ya Ta'if ni kwa kweli mwendelezo wa Vita vya Hunain; hiyo ni kwa sababu wengi wa askari walioshindwa wa Hawazin na Thaqif waliingia Ta'if pamoja na kamanda mkuu — Malik bin 'Awf An-Nasri — na kujiimarisha ndani yake. Basi baada ya kumaliza Uvamizi wa Hunain, alikusanya nyara huko Al-Ji'ranah katika mwezi ule ule (yaani Shawwal) na katika mwaka wa nane Hijria. Kikosi cha mbele cha watu elfu moja kikiongozwa na Khalid bin Al-Waleed kilielekea At-Ta'if. Wakati huo Mjumbe wa Allah ﷺ alisafiri akipitia Nakhlah Al-Yamaniyah, Qarn Al-Manazil na kupitia Laiyah. Huko Laiyah kulikuwa na ngome iliyokuwa ya Malik bin 'Awf, hivyo Mjumbe wa Allah ﷺ alitoa amri ibomolewe. Aliendelea na safari yake hadi akafika Ta'if. Hapo alishuka, akapiga kambi karibu na ngome yake na kuizingira ngome ya wakazi; lakini haikudumu kwa muda mrefu.

Ta’if Campaign is in fact an extension of Hunain Ghazwah; that is because the majority of the defeated troops of Hawazin and Thaqif went into Ta’if with the general commander — Malik bin ‘Awf An-Nasri — and fortified themselves within it. So upon finishing with Hunain Invasion, he gathered the booty at Al-Ji‘ranah in the very month (i.e. Shawwal) and in the eighth year A.H. A vanguard battalion of a thousand men led by Khalid bin Al-Waleed marched towards At-Ta’if. Whereas the Messenger of Allâh (peace be upon him) proceeded passing through Nakhlah Al-Yamaniyah, Qarn Al-Manazil and through Laiyah. At Laiyah there was a castle that belonged to Malik bin ‘Awf, so the Messenger of Allâh (peace be upon him) gave orders to have it destroyed. He resumed his march till he got to Ta’if. There he dismounted, camped near its castle and laid siege to the castle inhabitants; but not for long.

Muda ambao kuzingirwa kwa ngome hiyo ulidumu haujakubaliwa hadi leo. Hata hivyo, inakadiriwa kuwa ulikuwa kati ya siku 10 hadi 20. Wakati wa kuzingirwa, mishale mingi ilirushwa na mawe mengi yalitupwa. Mara tu Waislamu walipoizingira ngome, watu wake walianza kuwarushia mishale. Mishale hiyo ilikuwa ya nguvu na kali sana hivi kwamba ilionekana kama nzige walioruka kwa wingi. Waislamu kadhaa walijeruhiwa, na kumi na wawili waliuawa.

How long the siege continued, is still a matter of disagreement. It however stands between 10-20 days. A lot of arrow-shooting and rock-hurling occurred during the siege. For as soon as the Muslims laid siege round the castle, its people started shooting arrows against them. The arrows were so intense and fierce that they looked as if they had been locusts on the move. A number of Muslims were wounded and twelve were killed.

Ili kuwa mbali na umbali wa mishale, Waislamu walilazimika kupanda hadi mahali palipo juu zaidi na wakapiga kambi hapo — yaani mahali penye Msikiti wa At-Ta’if kwa sasa. Mtume ﷺ aliweka mashine ya kurusha mawe (manjaniki) na kuishambulia ngome. Hatimaye pengo lilifanywa kwenye ukuta wa ngome, ambapo baadhi ya Waislamu walifanikiwa kuingia ndani ya ngome wakilindwa na kifaru cha mbao, kwa lengo la kuwasha moto ndani yake. Hata hivyo, adui aliwamwagia chuma cha moto kilichoyeyushwa. Kutokana na hilo, Waislamu walitoka kwenye kifaru na tena wakawa wanapigwa mishale, na kwa sababu hiyo baadhi yao waliuawa. Ili kuilazimisha ngome isalimu amri, Mtume ﷺ alifuata sera ya vita ya kuchoma na kukata mazao ya adui. Amri yake ilikuwa kukata mashamba yao ya mizabibu na kuyachoma. Walipona kuwa Waislamu wameanza kukata na kuchoma mizabibu kwa kasi, walimwomba Mtume ﷺ asimame na awahurumie kwa ajili ya Allah na kwa sababu ya undugu. Basi Mtume ﷺ alikubali. Mtangazaji wa Mjumbe wa Allah ﷺ alipaza sauti kuwaambia watu: “Yeyote atakayeshuka na kutoka nje ya ngome, huyo yuko huru.” Wanaume ishirini na watatu walitoka nje. Mmoja wao alikuwa Abu Bakrah, ambaye alijifunga kwenye ukuta na kujishusha kwa msaada wa gurudumu dogo, ambalo kwa kawaida hutumika kuvuta maji kutoka kisimani. Jinsi alivyojishusha ilimfanya Mtume ﷺ amwite jina la utani “Abu Bakrah”, yaani mtu wa gurudumu. Mjumbe wa Allah ﷺ aliwaachia huru wote na kumkabidhi kila mmoja wao kwa Mwislamu mmoja ili amtunze katika mambo ya maisha yake, jambo ambalo wakazi wa ngome hawangeweza kulivumilia.

Baada ya kurudi na kuondoa kuzingirwa kwa Ta'if, Mjumbe wa Allah ﷺ alikaa zaidi ya usiku kumi huko Al-Ji'ranah kabla ya kuanza kugawa ngawira. Kuchelewa kwa ugawaji kulitokana na matumaini ya Mtume ﷺ kwamba ujumbe wa Hawazin ungeweza kufika na kutangaza toba yao, na hivyo kurejeshewa hasara yao. Alipoona kwamba hakuna hata mmoja wao aliyefika, alianza kugawa ngawira ili kuwatuliza viongozi wa makabila na mashuhuri wa Makka. Wa kwanza kupokea ngawira na waliopata sehemu nyingi zaidi walikuwa watu ambao hivi karibuni walikuwa wameukubali Uislamu.

Upon returning and lifting the siege in Ta’if, the Messenger of Allâh (peace be upon him) had stayed over ten nights at Al-Ji‘ranah before starting to distribute the booty. Distribution delay was due to the Prophet’s hope that Hawazin’s delegation might arrive and announce their repentance and consequently reclaim their loss. Seeing that none of them arrived, he started dividing the booty so as to calm down the tribes’ chiefs and the celebrities of Makkah. The first to receive booty and the ones who obtained the greatest number of shares were the people who had recently embraced Islam.

Abu Sufyan bin Harb alipewa ngamia mia moja na wakia arobaini (za dhahabu), lakini bado akasema, "Vipi kuhusu mwanangu, sehemu ya Yazeed?" Basi naye akapewa kiasi kama hicho kwa ajili ya mwanawe. Lakini bado akapaza sauti: "Na vipi kuhusu sehemu ya Mu‘âwiyah, mwanangu wa pili?" Hivyo Mtume ﷺ akampa Mu‘âwiyah kiasi kile kile alichowapa baba yake na kaka yake. Hakeem bin Hizam alipewa ngamia mia moja, lakini alipoomba aliongezewa ngamia mia moja zaidi. Safwan bin Omaiyah alipewa ngamia mia tatu, mia moja kila mara. Hivyo imetajwa katika kitabu cha Shifâ, kilichoandikwa na Qadi Iyadh. Mtume ﷺ alimpa Al-Harith bin Harith bin Kilda ngamia mia moja. Pia aliwapa ngamia mia moja baadhi ya machifu wa Quraish na makabila mengine; wengine aliwapa hamsini, na wengine walipata arobaini. Hatimaye ikaenea miongoni mwa watu kwamba, "Muhammad ﷺ anatoa kwa ukarimu na haogopi kufukarika." Hili liliwafanya Waarabu wa jangwani wamkusanyikie wakitarajia kupewa mali. Walikuwa wengi kiasi kwamba walimlazimisha Mtume ﷺ kujiegemeza kwenye mti, na hata wakamnyang'anya vazi lake. "Enyi watu!" alisema, "Nirudisheni vazi langu! Naapa kwa Yule ambaye mikononi mwake mna roho ya Muhammad ﷺ, kwamba kama ningekuwa na ngamia wengi kadiri ya miti ya Tihama, ningewagawia ninyi wote. Mnajua vizuri kwamba mimi si bahili, wala si mwoga, wala si mwongo." Akiwa karibu na ngamia wake, alichomoa unywele mmoja kutoka kwenye nundu ya ngamia, akaushika kati ya vidole vyake viwili, akauinua juu na kusema: "Enyi watu, naapa kwa Allah kwamba sipati chochote isipokuwa sehemu ya tano ya ngawira yenu, na hiyo sehemu ya tano pia inarudi kwenu."

Abu Sufyan bin Harb was given a hundred camels and forty (gold) ounces and yet he said, “What about my son, Yazeed’s Share?” So he was given the same quantity for his son as well. But yet he exclaimed: “And what about the share of Mu‘âwiyah, my second son?” So the Prophet (peace be upon him) gave Mu‘âwiyah as much as he gave his father and brother. Hakeem bin Hizam was given a hundred camels, but he was given a hundred more when he demanded. Safwan bin Omaiyah was given three hundred camels - a hundred camels at each time. It is thus mentioned in Shifâ, Book by Qadi Iyadh. The Prophet (peace be upon him) gave Al-Harith bin Harith bin Kilda a hundred camels. He also gave some chiefs of Quraish and other clans a hundred camels; he gave others fifty and some others had forty. Eventually it was spread among people that “Muhammad grants generously and fears not to grow poor.” This made bedouins gather around him expecting to be given some wealth. They were so many that they forced the Prophet (peace be upon him) to seek refuge against a tree and they even took away his garment, “O people!“ He said, “Give me back my garment! For I swear by the One in Whose Hand is Muhammad’s soul, that if I had as many numerous camels as the number of Tihama trees, I would distribute them among you. You know quite well that I am neither mean nor coward or a liar.” Standing by his camel he plucked out a hair of his camel’s hump and held it between his two fingers, lifted it up and said: “O people, I swear by Allâh that I get nothing but one-fifth of your booty, and this very fifth goes back to you.”.

Mwanzoni sera ya Mtume ya kugawa mali haikueleweka na watu wengi. Kwa sababu hiyo, watu wenye ndimi kali walianza kutoa pingamizi zao. Miongoni mwa waliopatwa na sera hii ni Answaar. Walinyimwa zawadi za Hunayn ingawa ndio walioitwa wakati wa shida za Hunayn, na ndio waliokuwa wa kwanza kukimbilia kupigana pamoja na Mjumbe wa Allaah ﷺ, na wakasimama imara mpaka kushindwa kukageuka kuwa ushindi. Sasa wanawaona wale waliokimbia wakijaza mikono yao kwa ngawira, wao hawapewi chochote.

At first the Prophet’s policy of distribution was uncomprehended by many a man. Therefore sharp-tongued people started expressing their objections. The Helpers were among those who were afflicted by this policy. They were deprived of Hunain gifts though they had been the ones who were summoned at Hunain hard times and they were the first to rush to fight with the Messenger of Allâh (peace be upon him) and standfast till the defeat turned into victory. Now here they are watching those who escaped fill their hands with booty while they are given nothing.

Kwa mamlaka ya Ibn Ishaq: “Mtume wa Allah ﷺ alipowapa Quraishi na makabila ya Waarabu zawadi hizo, bila kuwapa chochote Ansari, kikundi cha Ansari kilihisi vibaya sana kuhusu jambo hilo, hata maneno mabaya mengi dhidi ya Mtume ﷺ yakaenea miongoni mwao, kiasi kwamba mmoja wao alisema: ‘Wallahi, Mtume wa Allah ﷺ amezungumziwa vibaya na watu wa kabila lake!’ Na maneno hayo mabaya yaliendelea kuenea hadi Sa‘d bin ‘Ubadah alipokutana na Mtume wa Allah ﷺ, ambaye baada ya muda naye alikwenda kuwakabili watu wake. Sa‘d bin ‘Ubadah alisema: ‘Ee Mtume wa Allah ﷺ, kikundi hiki cha Ansari kimekasirishwa nawe kuhusu mgawanyo wa ngawira uliyoipata. Umewapa sehemu jamaa zako mwenyewe, na umepeleka zawadi nyingi kwa makabila ya Waarabu. Lakini kikundi hiki hakijapata chochote.’ Mtume ﷺ alimwuliza Sa‘d kwa kusema: ‘Sa‘d, unafikiri nini kuhusu hayo yote?’ Sa‘d akajibu: ‘Ee Mtume wa Allah ﷺ, wewe unajua kwamba mimi si chochote ila ni mmoja wa kikundi hiki.’ ‘Waite watu wako na uwalete kwangu ndani ya banda hili,’ alisema Mtume ﷺ.

On the authority of Ibn Ishaq: “When the Messenger of Allâh (peace be upon him) had given Quraish and Arab tribes those gifts and allotted nothing to the Helpers, a group of the Helpers felt so uneasy about it that a lot of ill-statements against the Prophet (peace be upon him) were spread among them to an extent that one of them said: “By Allâh, the Messenger of Allâh (peace be upon him) was ill-spoken of by his folksmen!” And those ill-statements went on spreading till Sa‘d bin ‘Ubadah met the Messenger of Allâh (peace be upon him) , who in his turn faced his people after a while. Sa‘d bin ‘Ubadah said: “O Messenger of Allâh, this group of the Helpers are furious at you about the distribution of the booty that you had won. You have allotted shares to your own kinsmen and forwarded lots of gifts to the Arab tribes. But this group has obtained nothing.” The Prophet (peace be upon him) asked Sa‘d exclaiming: “Sa‘d, what do you think of all that?” Sa‘d replied: “O Messenger of Allâh. You know that I am nothing but a member of this group.” “Call out on your people and bring them forth to me into this shed.” Said the Prophet (peace be upon him).

Ujumbe wa Hawazin ulifika kwa Waislamu muda mfupi baada ya kugawiwa ngawira. Walikuwa wanaume kumi na wanne waliongozwa na Zuhair bin Sard. Ammi wa kunyonyeshwa wa Mtume ﷺ alikuwa mmoja wao. Waliomba awape baadhi ya mali na ngawira. Walitamka maneno ya kugusa moyo kiasi kwamba Mtume wa Allah ﷺ aliwaambia: "Mnaona waliopo pamoja nami. Maneno ninayopenda zaidi ni yale yaliyo ya kweli zaidi. Ni kipi kinachokupendeza zaidi, mali yenu au wake zenu na watoto wenu?" Wakajibu: "Hakuna chochote kinacholingana na undugu." Kisha nitakaposali swala ya adhuhuri, simama useme: "Tunamuombea msamaha Mtume wa Allah ﷺ awahimize waumini, na tunawaombea waumini wamhimize Mtume wa Allah ﷺ awaachie mateka wa watu wetu walioangukia kwake." Basi Mtume wa Allah ﷺ alipomaliza swala ya adhuhuri, wakasimama na kusema yale waliyoambiwa wayasema. Mtume ﷺ akasema: "Kwa upande wangu na wa watoto wa Abdul Muttalib, mtazingatiwa kuwa wenu kuanzia sasa. Nami nitawaomba watu wangu warudishe zao." Waliposikia hayo, Muhajirina na Answari wakasema: "Kile kilicho chetu kinatolewa kuanzia sasa kwa Mtume wa Allah ﷺ." Lakini Al-Aqra' bin Habis akasema: "Sitatoa hata sehemu moja ya kile kilicho changu na cha Bani Tamim." Vivyo hivyo 'Uyaina bin Hisn, aliyesema: "Kwa upande wangu na Bani Fazarah, nasema 'hapana'." Al-'Abbas bin Mirdas naye alikataa na kusema: "Hapana" kwa niaba ya Bani Saleem na yeye mwenyewe. Lakini watu wake walisema kinyume: "Ngawira yoyote iliyo yetu tunamtolea Mtume wa Allah ﷺ." "Umeuharibu msimamo wangu." Al-'Abbas bin Mirdas alisema papo hapo. Kisha Mtume wa Allah ﷺ akasema: "Watu hawa wamekuja kwenu kama Waislamu. Kwa sababu hiyo nimeshaichelewesha ugawaji wa ngawira." Zaidi, nimewapa chaguo la haki, lakini wao wamekataa kitu kingine chochote isipokuwa wanawake wao na watoto wao. Basi yeyote aliye na baadhi yao na atakayependa kuwarudisha kwa hiari, na afanye hivyo. Na wale wanaopendelea kubakiza alichonacho kwake mwenyewe, na nao wawarudishe, naye atapewa kama malipo mara sita zaidi kutoka katika ngawira ya kwanza ambayo Allah atatupa.” Watu wakasema, “Tutawapa wote kwa hiari kwa ajili ya Mjumbe wa Allah.” Mjumbe wa Allah ﷺ akasema: “Lakini kwa namna hii hatuwezi kujua ni nani aliyeridhika na ni nani asiyeridhika. Basi rudini, nasi tutawangojea viongozi wenu watufikishie maamuzi yenu.” Wote wakawarudisha wanawake na watoto. Aliyekataa tu kutii matakwa ya Mjumbe ﷺ alikuwa ‘Uyaina bin Hisn. Alikataa kumruhusu kwanza mwanamke mzee miongoni mwao arudi. Baadaye akamruhusu arudi. Mjumbe wa Allah ﷺ alimpa kila mateka vazi kama zawadi.

Hawazin’s delegation arrived a Muslims just after the distribution of spoils. They were fourteen men headed by Zuhair bin Sard. The Messenger’s fosteruncle was one of them. They asked him to bestow upon them some of the wealth and spoils. They uttered so touching words that the Messenger of Allâh (peace be upon him) said to them: “You surely see who are with me. The most desirable speech to me is the most truthful. Which is dearer to you, your wealth or your women and children?” They replied: “Nothing whatsoever compares with kinship.” Then when I perform the noon prayer, stand up and say: “We intercede with the Messenger of Allâh (peace be upon him) to exhort the believers, and we intercede with the believers to exhort the Messenger of Allâh (peace be upon him) to forego the captives of our people fallen to their lot.” So when the Messenger of Allâh (peace be upon him) performed the noon prayer, they stood up and said what they had been told to say. The Messenger (peace be upon him) , then, said: “As for what belongs to me and to the children of Abdul Muttalib, you may consider them, from now on, yours. And I will ask my folksmen to give back theirs.” Upon hearing that the Emigrants and the Helpers said: “What belongs to us is, from now on, offered to the Messenger of Allâh (peace be upon him) .” But Al-Aqra‘ bin Habis said, “We will grant none of what belongs to me and to Bani Tamim,”; so did ‘Uyaina bin Hisn, who said: “As for me and Bani Fazarah, I say ‘No’.” Al- ‘Abbas bin Mirdas also refused and said: “No” for Bani Saleem and him. His people, however, said otherwise: “Whatever spoils belong to us we offer to the Messenger of Allâh (peace be upon him) ” “You have undermined my position.” Said Al-‘Abbas bin Mirdas spontaneously. Then the Messenger of Allâh (peace be upon him) said: “These people have come to you as Muslims. For this I have already tarried the distribution of the booty. Besides, I have granted them a fair option but they refused to have anything other than their women and children. Therefore he who has some of theirs and will prefer willingly to give them back, let them do. But those who favours to keep what he owns to himself, let them grant them back too, and he will be given as a recompense six times as much from the first booty that Allâh may provide us.” People then said, “We will willingly offer them all for the sake of the Messenger of Allâh.” The Messenger of Allâh (peace be upon him) said: “But in this way we are not able to find out who is content and who is not. So go back and we will be waiting for your chiefs to convey to us your decisions.” All of them gave back the women and children. The only one who refused to comply with the Messenger’s desire was ‘Uyaina bin Hisn. He refused to let an old woman of theirs go back at first. Later on he let her go back. The Messenger of Allâh (peace be upon him) gave every captive a garment as a gift.

Baada ya kukamilisha kugawanya ngawira huko Al-Ji‘ranah, aliondoka hapo akiwa amevaa nguo za Al-‘Umrah, akaelekea Makkah kufanya Al-‘Umrah. Mjumbe wa Allah ﷺ alirudi kutoka hapo kuelekea Madinah baada ya kumteua ‘Itab bin Usaid kuwa gavana wa Makkah. Kuwasili kwake Madinah kulikuwa katika siku sita za mwisho za Dhul-Qa‘dah, mwaka wa 8 A.H. Katika tukio hili Muhammad Al-Ghazali alisema:

Having accomplished the distribution of the spoils at Al-Ji‘ranah he left it while wearing Al-‘Umrah clothes and proceeded to Makkah to perform Al-‘Umrah. The Messenger of Allâh(Peace be upon him) turned back from there to Madinah after appointing ‘Itab bin Usaid on Makkah as governor. His arrival to Madinah was by the last six nights of Dhul-Qa‘dah, in the year 8 A.H. On this occasion Muhammad Al-Ghazali said:

"Ni mabadiliko makubwa kiasi gani kati ya kipindi cha ushindi cha Muhammad ﷺ cha sasa, ambacho Allah amekitukuza kwa ushindi wa wazi, na kipindi cha zamani ambacho Muhammad ﷺ alipowasili kwa mara ya kwanza katika mji huu, miaka nane iliyopita."

“What a great change it is between the victorious period of Muhammad at present which Allâh has towered with a manifest conquest, and that period of the past during which Muhammad first arrived at this town, eight years ago.”.

Alipofika Madina mara ya kwanza, alikuwa anafuatwa na kutafutwa. Alikuwa anatafuta makimbilio salama. Alikuwa mgeni mpweke aliyetafuta urafiki na faraja. Watu wa Madina walimkaribisha, wakampa makazi, wakamsaidia, na wakaukumbatia nuru ya Uislamu iliyoteremshwa kwake. Kwa ajili yake, hawakujali uadui wa watu wengine. Sasa anaingia tena Madina, baada ya kupita miaka minane tangu ziara hiyo ya kwanza. Madina, mji uliomkaribisha mara moja alipokuwa Muhajiri mwenye hofu; sasa unampokea tena wakati Makka imekuwa mikononi mwake na chini ya amri yake. Ni Makka iliyoondoa kiburi chake na Jahiliyya (yaani kipindi na desturi za kabla ya Uislamu). Sasa ina fahari na nguvu tena katika Uislamu. Mjumbe wa Allah ﷺ aliwasamehe makosa yote na madhambi ya watu wake.

When he first came to Madinah, he was pursued and wanted. He was seeking a secure shelter. He was a lonely stranger who sought companionship and comfort. The people of Madinah welcomed him, gave him residence and aided him and embraced the light of Islam, which had been sent down upon him. They, for his sake, did not care about the enmity of other peoples. Here he is entering Madinah again, after the lapse of eight years of that first visit. Madinah, the town that had received him once, when he was a frightened Emigrant; it receives him once again when Makkah has become in his hands and at his disposal. It is Makkah that has got rid of its pride and Jahiliyah (i.e. pre-Islamic period and traditions). It is now proud again and mighty in Islam. The Messenger of Allâh forgave all the errors and wrongs of its people.

Baada ya kurudi kutoka safari hii ndefu yenye mafanikio, Mtume wa Allah ﷺ alikaa Madina, ambapo alipokea wajumbe na kuwatuma mawakala, pia akawateua wahubiri na waitaji wa Uislamu kila mahali. Wale ambao mioyo yao ilikuwa bado imejaa chuki dhidi ya Uislamu, na kwa hiyo walikuwa na kiburi mno cha kukubali dini ya Allah, walinyamazishwa kwa uthabiti kutokana na kutokubali hali iliyokuwepo wakati huo Uarabuni.

Upon returning from this long successful travel, the Messenger of Allâh (peace be upon him) stayed in Madinah where he received delegates and dispatched agents and appointed preachers and callers to Islam everywhere. Those whose hearts were still full of prejudice against Islam and therefore were too proud to embrace Allâh’s religion, were decisively muffled on their non-acquiescence in the status quo prevalent then in Arabia.

Hapa kuna picha ndogo kuhusu waumini. Tumeshasema kwamba kuwasili kwa Mtume mjini Madinah kulikuwa mwishoni mwa mwaka wa nane wa Al-Hijra. Mwezi mpya wa Muharram wa mwaka wa tisa ulipoonekana tu, Mtume wa Allah ﷺ aliwatuma waumini kwenda kwa makabila kama yanavyoonyeshwa katika orodha iliyo hapa chini:

Here is a mini-image about the believed ones. We have already stated that the Messenger’s arrival in Madinah was by the last days of the eighth year of Al-Hijra. No sooner the crescent of Muharram of the ninth year turned up than the Messenger of Allâh (peace be upon him) dispatched the believed ones, to the tribes as shown in the list below:

• 1. ‘Uyaina bin Hisn kwenda kwa Bani Tamim.

• 1. ‘Uyaina bin Hisn to Bani Tamim.

2. Yazeed bin Husain kwa Aslam na Ghifar.

2. Yazeed bin Husain to Aslam and Ghifar.

3. ‘Abbad bin Bishr Al-Ashhali kwa Sulaim na Muzainah.

3. ‘Abbad bin Bishr Al-Ashhali to Sulaim and Muzainah.

4. Rafi‘ bin Mukaith kwa Juhainah. 5. ‘Amr bin Al-‘As kwa Bani Fazarah.

4. Rafi‘ bin Mukaith to Juhainah. 5. ‘Amr bin Al-‘As to Bani Fazarah.

6. Ad-Dahhak bin Sufyan kwa Bani Kilab.

6. Ad-Dahhak bin Sufyan to Bani Kilab.

7. Basheer bin Sufyan kwa Bani Ka‘b.

7. Basheer bin Sufyan to Bani Ka‘b.

8. Ibn Al-Lutabiyah Al-Azdi kwa Bani Dhubyan.

8. Ibn Al-Lutabiyah Al-Azdi to Bani Dhubyan.

Kwa namna ile ile ambayo wale walioamini walitumwa kwa makabila, tunafahamu kuwa kutuma vikosi vingine zaidi katika maeneo yote ya Arabia ni jambo la lazima kwa ajili ya kuenea na kutawala kwa amani na usalama katika ardhi zote za Arabia.

In the same way that the believed ones were dispatched to the tribes, we understand that dispatching some more platoons to all regions of Arabia is a necessity for the prevalence and domination of security on all lands of Arabia.

Hii ni orodha ya vikosi hivyo:

Here is a list of those platoons:

1. Kikosi cha ‘Uyaina bin Hisn Al-Fazari katika mwezi wa Al-Muharram, mwaka wa tisa baada ya Al-Hijra, kilikwenda kwa Bani Tamim. Kilikuwa na wapanda farasi hamsini, na hakuna hata mmoja wao aliyekuwa Muhajiri wala Ansari.

1. ‘Uyaina bin Hisn Al-Fazari’s platoon in Al-Muharram, the ninth year of Al-Hijra to Bani Tamim. It consisted of fifty horsemen, none of them was an Emigrant or a Helper.

Msafara huu ulitumwa kwa sababu Bani Tamim walikuwa tayari wamezihimiza kabila nyingine zisilipe kodi ya kichwa (Al-Jizya), na hatimaye walizizuia kuilipa.

2. This expedition was dispatched due to the fact that Bani Tamim had already urged other tribes not to pay tribute (Al-Jizya) and eventually stopped them from paying it.

Basi, ‘Uyaina bin Hisn alianza safari ya kupigana nao. Usiku kucha alisafiri kwa siri, na mchana alijificha. Aliendelea hivyo hadi akawafikia na kuwashambulia jangwani. Wao walikimbia kuokoa maisha yao. Wanaume kumi na moja, wanawake ishirini na moja na wavulana thelathini walitekwa wakati huo. Aliwarudisha Madinah, nao wakawekwa katika makazi ya Ramlah bint Al-Harith. Viongozi kumi miongoni mwao walikuja mlangoni mwa Mtume ﷺ, wakamwita wakisema: “Ewe Muhammad, toka utukabili.” Alipotoka, wakamshika na wakaanza kuzungumza naye.

Therefore, ‘Uyaina bin Hisn set out to fight them. All the way long he marched by night and lurked by day. He went on that way till he overtook them and attacked them in the desert. They fled back for their lives. Eleven men, twenty-one women and thirty boys were captured then. He drove them back to Madinah and were housed in Ramlah bint Al-Harith’s residence. Ten of their leaders, who came to the Prophet’s door, called out unto him saying: “O Muhammad come out and face us.” When he went out they held him and started talking.

Alizungumza nao kwa muda kisha akawaacha na kwenda kuswali swala ya adhuhuri. Baada ya swala alikaa katika uwanja wa msikiti. Wao walitangaza nia ya kuonyesha majigambo na kujikweza. Kwa kusudi hilo walimtambulisha msemaji wao ‘Utarid bin Hajib, ambaye alitoa hotuba yake.