Mun riga mun yi magana game da Yakin Al-‘Ushairah, lokacin da ayarin kasuwancin Quraishawa ya tsira daga wani harin soja da ke kusa da Annabi ﷺ da mutanensa. Lokacin da ayarin ya kusa dawowa daga Sham, Annabi ﷺ ya aika Talhah bin ‘Ubaidullâh da Sa‘id bin Zaid zuwa arewa domin su leƙa asiri don ganin ko akwai wani motsi irin wannan. Maza biyun sun zauna a Al-Hawra’ na wasu kwanaki, har sai da Abu Sufyan, shugaban ayarin, ya wuce ta wurinsu. Mazan biyu suka koma Madinah da sauri, suka kai wa Annabi ﷺ rahoton abin da suka gani. Dukiya mai girma da ta kai dinare na zinariya dubu hamsin, wadda mutum arba'in ke tsare da ita, tana tafiya kusa da Madinah, ta zama abin jaraba ga sojojin Musulmi, kuma ta samar da wata babbar dama ta tattalin arziki, siyasa da soja, wadda kuma za ta girgiza dukkan tsarin mushrikan Makkah.

We have already spoken about Al-‘Ushairah Invasion when a caravan belonging to Quraish had escaped an imminent military encounter with the Prophet (Peace be upon him) and his men. When their return from Syria approached, the Prophet (Peace be upon him) despatched Talhah bin ‘Ubaidullâh and Sa‘id bin Zaid northward to scout around for any movements of this sort. The two scouts stayed at Al-Hawra’ for some days until Abu Sufyan, the leader of the caravan, passed by them. The two men hurried back to Madinah and reported to the Prophet (Peace be upon him) their findings. Great wealth amounting to 50 thousand gold Dinars guarded by 40 men moving relatively close to Madinah constituted a tempting target for the Muslim military, and provided a potentially heavy economic, political and military strike that was bound to shake the entire structure of the Makkan polytheists.

Manzon Allah ﷺ nan da nan ya ƙarfafa Musulmai su yi gaggawar fita su yi wa ayarin kasuwanci kwanton bauna domin su rama dukiya da kadarorin da suka bari a Makka tilas. Bai ba kowa umarni wajibi ba, sai dai ya ba su cikakken 'yanci su fita ko su zauna, yana tunanin cewa zai zama wata ƙaramar tafiya ce kawai.

The Prophet (Peace be upon him) immediately exhorted the Muslims to rush out and waylay the caravan to make up for their property and wealth they were forced to give up in Makkah. He did not give orders binding to everyone, but rather gave them full liberty to go out or stay back, thinking that it would be just an errand on a small scale.

Rundunar Musulmi ta kunshi mutum 300 zuwa 317, 'yan Hijira 82 zuwa 86, mutum 61 daga Aws, da mutum 170 daga Khazraj. Ba su da kayan yaki sosai, kuma ba a shirya su yadda ya kamata ba. Suna da dawakai biyu kacal, na Az-Zubair bin Al-‘Awwam da na Al-Miqdad bin Al-Aswad Al-Kindi, da rakuma 70, inda mutum biyu ko uku ke hawa daya a canjin juna. Manzon Allah ﷺ da kansa, da ‘Ali, da Murthid bin Abi Murthid Al-Ghanawi, suna da rakumi daya kacal. An damka lamarin Madina ga Ibn Umm Maktum, amma daga baya aka mika shi ga Abu Lubabah bin ‘Abdul Mundhir. An ba da jagorancin gaba daya ga Mus‘ab bin ‘Umair Al-Qurashi Al-‘Abdari, kuma tutarsu fara ce. An raba karamar rundunar zuwa bataliya biyu: 'yan Hijira, wadanda tutarsu ‘Ali bin Abi Talib ya daga, da Ansarawa, wadanda tutarsu take hannun Sa‘d bin Mu‘adh. An nada Az-Zubair bin Al-‘Awwam shugaban fikafikin dama, Al-Miqdad bin ‘Amr shugaban fikafikin hagu, kuma bayan rundunar yana karkashin umarnin Qais bin Abi Sa‘sa‘ah. Babban kwamandan rundunar shi ne Manzon Allah ﷺ, ba shakka.

The Muslim army was made up of 300-317 men, 82-86 Emigrants, 61 from Aws and 170 from Khazraj. They were not well-equipped nor adequately prepared. They had only two horses belonging to Az-Zubair bin Al-‘Awwam and Al-Miqdad bin Al-Aswad Al-Kindi, 70 camels, one for two or three men to ride alternatively. The Messenger of Allâh (Peace be upon him) himself, ‘Ali and Murthid bin Abi Murthid Al-Ghanawi had only one camel. Disposition of the affairs of Madinah was entrusted to Ibn Umm Maktum but later to Abu Lubabah bin ‘Abdul Mundhir. The general leadership was given to Mus‘ab bin ‘Umair Al-Qurashi Al-‘Abdari, and their standard was white in colour. The little army was divided into two battalions, the Emigrants with a standard raised by ‘Ali bin Abi Talib, and the Helpers whose standard was in the hand of Sa‘d bin Mu‘adh. Az-Zubair bin Al-‘Awwam was appointed to the leadership of the right flank, Al-Miqdad bin ‘Amr to lead the left flank, and the rear of the army was at the command of Qais bin Abi Sa‘sa‘ah. The General Commander-in-Chief was the Prophet (Peace be upon him), of course.

Annabi ﷺ, a gaban rundunarsa, ya fita ta babbar hanyar da ke kai zuwa Makka. Sannan ya juya hagu zuwa Badar, kuma idan ya isa As-Safrā’, ya aika mutum biyu su bincika domin neman raƙumai na Quraish.

The Prophet (Peace be upon him), at the head of his army, marched out along the main road leading to Makkah. He then turned left towards Badr and when he reached As-Safrâ’, he despatched two men to scout about for the camels of Quraish.

Abu Sufyan kuwa, a gefe guda, yana cikin matsanancin faɗakarwa. Ya riga ya san cewa hanyar da yake bi tana cike da haɗari. Haka kuma yana matukar son sanin motsin Muhammadﷺ. Mutanensa da ya aika leƙen asiri sun kawo masa rahotanni cewa Musulmai suna ɓoye suna jiran ayarinsa. Domin ya tabbatar da tsaro, sai ya ɗauki Damdam bin ‘Amr Al-Ghifari ya isar da saƙo yana neman taimako daga Quraishawa. Manzon ya hau raƙumi da sauri, ya isa Makkah cikin tsananin hargitsi. Ya sauka daga raƙumin, ya tsaya cikin yanayi mai ban mamaki a gaban Al-Ka‘bah, ya yanke hanci da kunnuwan raƙumin, ya juya sirdin raƙumin ya zama a ƙasa, ya yayyage rigarsa daga gaba da baya, sannan ya yi kira: “Ya ku Quraishawa! Kayanku! Suna hannun Abu Sufyan. Muhammadﷺ da sahabbansa suna kwace ayarin. Ban iya faɗin abin da zai faru da su ba. Taimako! Taimako!”

Abu Sufyan, on the other hand, was on the utmost alert. He had already been aware that the route he was following was attended with dangers. He was also anxious to know about the movements of Muhammad (Peace be upon him). His scouting men submitted to him reports to the effect that the Muslims were lying in ambush for his caravan. To be on the safe side, he hired Damdam bin ‘Amr Al-Ghifari to communicate a message asking for help from the Quraishites. The messenger rode fast and reached Makkah in frenzy. Felling himself from his camel, he stood dramatically before Al-Ka‘bah, cut off the nose and the ears of the camel, turned its saddle upside down, tore off his own shirt from front and behind, and cried: “O Quraish! Your merchandise! It is with Abu Sufyan. The caravan is being intercepted by Muhammad (Peace be upon him) and his companions. I cannot say what would have happened to them. Help! Help!”.

Ta'asirin wannan kiran jama'a ya kasance nan take, kuma labarin ya girgiza Quraishawa, suka tuna nan take girman kansu da ya ji rauni a lokacin da Musulmi suka kwace kasuwancin Al-Hadrami. Saboda haka suka tara kusan dukkan rundunarsu cikin gaggawa, kuma babu wanda ya zauna baya sai Abu Lahab, wanda ya ba wani da yake bin sa bashi wakilci. Haka kuma suka tara wasu kabilun Larabawa domin su bayar da gudunmawa a yaƙin da ake yi da Manzon Allah ﷺ. Dukkan iyalan Quraish sun amince, sai dai Banu 'Adi. Ba da daɗewa ba wata babbar tawaga mai ɗumbin sojoji dubu ɗaya da ɗari uku, ciki har da dawakai ɗari da sojoji ɗari shida sanye da sulke, tare da raƙuma masu yawa, suka yi ta kira da a tafi yaƙi da Musulmi. Don abinci, suna yanka raƙuma ta kowace rana, kwana ɗaya goma, kwana ɗaya tara. Sai dai suna tsoron cewa Banu Bakr, saboda tsohuwar ƙiyayya mai zurfi, za su kai musu hari daga baya. A wannan lokaci mai tsanani, Iblis (Shaiɗan) ya bayyana a gare su a siffar Suraqa bin Malik bin Ju'sham Al-Mudlaji — shugaban Banu Kinana — yana cewa musu: "Ina ba da tabbacin cewa babu wata cuta da za ta same ku daga baya."

The effect of this hue and cry was instantaneous and the news stunned Quraish and they immediately remembered their pride that was wounded when the Muslims had intercepted Al-Hadrami caravan. They therefore swiftly mustered almost all of their forces and none stayed behind except Abu Lahab, who delegated someone who owed him some money. They also mobilized some Arab tribes to contribute to the war against the Prophet (Peace be upon him). All the clans of Quraish gave their consent except Banu ‘Adi. Soon an excited throng of 1300 soldiers including 100 horsemen and 600 mailed soldiers with a large number of camels, was clamouring to proceed to fight the Muslims. For food supplies, they used to slaughter an alternate number of camels of ten and nine every day. They were however afraid that Banu Bakr, on account of old long deep-seated animosity, would attack their rear. At that critical moment, Iblis (Satan) appeared to them in the guise of Suraqa bin Malik bin Ju‘sham Al-Mudlaji — chief of Bani Kinana — saying to them: “I guarantee that no harm will happen from behind.”

Suka fita cikin fushi mai zafi, suna motsawa da wani mummunan burin ramuwar gayya da kawar da duk wanda zai iya yin barazana ga hanyoyin ayarinsu.

They set out burning with indignation, motivated by a horrible desire for revenge and exterminating anyone that might jeopardize the routes of their caravans:

• "…cikin girman kai da nuna wa mutane, kuma suna hana (mutane) hanyar Allah." [8:47].

• “…boastfully and to be seen of men, and hinder (men) from the path of Allâh. ” [8:47].

Ko kamar yadda Annabi ﷺ ya ce:

Or as the Prophet (Peace be upon him) said:

"Ya Allah, waɗannan su ne masu girman kai da fariya; sun zo suna tsayayya da Allah da kuma tsayayya da Manzonsa."

• “O Allâh these are the haughty and conceited; they have come defying Allâh and defying His Messenger.”.

Suka yi gaba cikin sauri zuwa arewa zuwa Badar. A hanya sai suka sami wani saƙo daga Abu Sufyan yana roƙon su su koma gida, domin ayarin kasuwancinsu ya tsere daga hannun Musulmi. Abin lura shi ne, Abu Sufyan, da ya ji niyyar Musulmi, ya karkatar da ayarinsa daga babbar hanya, ya juya shi zuwa Tekun Jar. Ta wannan dabara ya iya ratsawa ta gaban maɓoyar Madinawa, ya fita daga kewayensu. Da sakon Abu Sufyan ya isa gare su, rundunar Makkawa ta nuna sha'awar komawa gida. Sai dai azzalumin nan Abu Jahl, cikin girman kai da isa, ya nace cewa su ci gaba zuwa Badar, su zauna can kwana uku domin yin bukukuwa. Yanzu sun so su hukunta Musulmi, su hana su tare ayarinsu, kuma su nuna wa Larabawa cewa Quraishawa har yanzu suna da iko da mulki a yankin.

They moved swiftly northward to Badr. On the way they received another message from Abu Sufyan asking them to go back home because the caravan had escaped the Muslims. Incidentally, Abu Sufyan, on learning the intention of the Muslims, led his caravan off the main route, and inclined it towards the Red Sea. By this manoeuvre, he was able to slip past the Madinese ambush and was out of their reach. On receiving Abu Sufyan’s message, the Makkan army showed a desire to return home. The tyrant Abu Jahl, however haughtily and arrogantly insisted that they proceed to Badr, stay three nights there for making festivities. Now they wanted to punish the Muslims and prevent them from intercepting their caravans, and impress on the Arabs that Quraish still had the upper hand and enjoyed supremacy in that area.

Duk da barazana da matsin lambar Abu Jahl, Banu Zahrah, bisa shawarar Al-Akhnas bin Shuraiq, sun janye suka koma Makka. Daga nan Al-Akhnas ya zama 'dabino mai santsi' ga Banu Zahrah, kuma ana bin umarninsa ba tare da tambaya ba a dukkan al'amura masu muhimmanci.

A wannan dare ruwa ya yi ruwa a bangarorin biyu. Ga mushrikai, ya hana su ci gaba da tafiya, amma ga Musulmi, rahama ce. Ya tsarkake su, kuma ya kawar da datti na Shaidan daga gare su. Allah ya saukar da ruwan sama don ya karfafa zukatansu, kuma ya tabbatar da sawunsu a kasa da shi. Sun ci gaba kadan, suka kafa sansani a gefen kogin kwarin. Muhammad ﷺ ya tsaya a kusa da rijiyar Badar. Al-Hubab bin Mundhir ya tambaye shi: "Shin Allah ya yi maka wahayi ka zabi wannan wuri, ko dabarar yaki ce da shawara?" Annabi ﷺ ya amsa: "Dabarar yaki ce da shawara." Al-Hubab ya ce: "Wannan wuri ba shi da amfani; bari mu je mu kafa sansani a kusa da ruwa, mu gina tafki ko tanki cike da ruwa, sannan mu lalata sauran rijiyoyin, don su rasa ruwan." Annabi ﷺ ya amince da shirinsa, ya yarda a aiwatar da shi, wanda hakika suka yi a tsakar dare.

The same night it rained on both sides. For the polytheists it obstructed further progress, whereas it was a blessing for the Muslims. It cleaned them and removed from them the stain of Satan. Allâh sent rain to strengthen their hearts and to plant their feet firmly therewith. They marched a little forward and encamped at the farther bank of the valley. Muhammad (Peace be upon him) stopped at the nearest spring of Badr. Al-Hubab bin Mundhir asked him, “Has Allâh inspired you to choose this very spot or is it stratagem of war and the product of consultation?” The Prophet (Peace be upon him) replied “It is stratagem of war and consultation.” Al-Hubab said: “This place is no good; let us go and encamp on the nearest water well and make a basin or reservoir full of water, then destroy all the other wells so that they will be deprived of the water.” The Prophet (Peace be upon him) approved of his plan and agreed to carry it out, which they actually did at midnight.

Sa'd bin Mu'adh ya ba da shawarar a gina wani rumfa ga Manzon Allah ﷺ, wanda zai zama hedikwatar rundunar Musulmi da wurin da zai ba shugaban kariya mai kyau. Sa'd ya fara bayyana dalilin shawarar tasa, ya ce idan suka yi nasara, to komai zai yi kyau. Idan kuwa suka sha kashi, Manzon Allah ﷺ ba zai cutu ba, kuma zai iya komawa Madina, inda akwai mutane da yawa da suke ƙaunarsa, waɗanda da sun san yana cikin wannan mawuyacin hali, da sun zo don taimakonsa. Ta haka zai ci gaba da aikinsa, ya yi shawara da su, kuma za su sake yin jihadi a hanyar Allah tare da shi, sau da sau.

Sa‘d bin Mu‘adh suggested that a trellis be built for the Prophet (Peace be upon him) to function as headquarters for the Muslim army and a place providing reasonable protection for the leader. Sa‘d began to justify his proposal and said that if they had been victorious, then everything would be satisfactory. In case of defeat, the Prophet (Peace be upon him) would not be harmed and he could go back to Madinah where there were more people who loved him and who would have come for help if they had known that he was in that difficult situation, so that he would resume his job, hold counsel with them and they would strive in the cause of Allâh with him again and again.

"Lalle ni, ina tare da ku, don haka ku tabbatar da waɗanda suka yi imani. Zan jefa tsoro a cikin zukatan waɗanda suka kafirta." [8:12].

• “Verily, I am with you, so keep firm those who have believed. I will cast terror into the hearts of those who have disbelieved.” [8:12].

Allah, Maɗaukakin Sarki, ya kuma yi wahayi zuwa ga Manzonsa wani saƙo, yana cewa:

Allâh, the All-Mighty, also inspired another message to His Messenger, saying:

"Zan taimake ku da dubu na mala'iku, kowane yana biye da wani a jere." [8:9].

• “I will help you with a thousand of the angels each behind the other (following one another) in succession.” [8:9].

Annabi ﷺ, yana kwance a kan shimfiɗarsa, ya ɗan yi barci, sannan ya ɗaga kansa cikin farin ciki yana cewa:

The Prophet (Peace be upon him), in his trellis, dozed off a little and then raised his head joyfully crying:

"Ya Abu Bakr, ka yi albishir: nasarar Allah ta kusato, na rantse da Allah, ina ganin Gabriel a kan dokinsa a cikin guguwar yashi mai kauri."

•“O Abu Bakr, glad tidings are there for you: Allâh’s victory has approached, by Allâh, I can see Gabriel on his mare in the thick of a sandstorm.”.

Sai ya yi tsalle ya fita yana kuka:

He then jumped out crying:

"Za a kayar da yawansu, kuma za su juya baya." [54:45].

•“Their multitude will be put to flight, and they will show their backs.” [54:45].

Bisa umarnin Jibrilu, sai Annabi ﷺ ya ɗauki tsakuwa a hannunsa, ya jefa wa maƙiyan, ya ce: "Fuskokinsu su rikice!" Yayin da ya watsa ƙasar, sai wata iska mai ƙarfi ta busa kamar hura wutar tanderu a idanun maƙiyan. Game da wannan, Allah ya ce:

At the instance of Gabriel, the Prophet (Peace be upon him) took a handful of gravel, cast it at the enemy and said: “Confusion seize their faces!” As he flung the dust, a violent sandstorm blew like furnace blast into the eyes of the enemies. With respect to this, Allâh says:

1. Annabi ﷺ ya umurci sahabbansa da su kiyaye rayukan Banu Hashim wadanda suka fita zuwa Badar tare da masu bautar gumaka ba da yardarsu ba, saboda sun ji tsoron zargin mutanensu. Daga cikinsu ya ambaci Al-‘Abbas bin ‘Abdul Muɗɗalib da Abu Bukhtari bin Hisham. Ya umurci Musulmai da su kama su, amma kada su kashe su. Abu Hudhaifah bin ‘Utbah ya nuna matukar mamaki, ya ce: “Mu muna kashe ubanninmu, 'ya'yanmu, 'yan'uwanmu da mutanen gidanmu, sannan mu zo mu bar Al-‘Abbas? Wallahi! Idan na gan shi, tabbas zan buge shi da takobina.” Da Manzon Allah ﷺ ya ji wadannan kalmomi, sai ya ce wa ‘Umar bin Al-Khattab: “Shin yana da adalci a buge fuskar kawun Manzon Allah ﷺ da takobi?” ‘Umar ya yi fushi, ya yi barazanar kashe Abu Hudhaifah; daga baya Abu Hudhaifah ya ce tsoro mai tsanani ya kama shi sosai, kuma ya ji cewa babu abin da zai kankare kuskurensa sai shahada. Daga baya an kashe shi a lokacin yakin Al-Yamamah.

1. The Prophet (Peace be upon him) advised his companions to preserve the lives of Banu Hashim who had gone out to Badr with the polytheists unwillingly because they had feared the censure of their people. Among them, he named Al-‘Abbas bin ‘Abdul Muttalib and Abu Bukhtari bin Hisham. He ordered the Muslims to capture, but not to kill them. Abu Hudhaifah bin ‘Utbah showed great surprise and commented saying: “We kill our fathers, children, brothers and members of our clan, and then come to spare Al-‘Abbas? By Allâh! If I see him I will surely strike him with my sword.” On hearing these words, the Messenger of Allâh (Peace be upon him), addressing ‘Umar bin Al-Khattab, said “Is it fair that the face of the Messenger’s uncle be struck with sword?” ‘Umar got indignant and threatened to kill Abu Hudhaifah; the latter later said that extreme fear had taken firm grip of him and felt that nothing except martyrdom could expiate for his mistake. He was actually killed later on during Al-Yamamah events.

2. Abu Al-Bukhtari bin Hisham ya riga ya yi iyakar ƙoƙarinsa wajen hana mutanensa, Makkawa, aikata wani aiki na wauta a kan Manzon Allah ﷺ tun yana cikin Makkah. Haka kuma bai taɓa cutar da shi ba, kuma ba a ruwaito cewa ya faɗi wani abu mai ƙyama game da Manzon Allah ﷺ ba. Haka nan yana cikin mutanen da suka yi ƙoƙarin soke yarjejeniyar kauracewa da aka ɗauka a kan Banu Hashim da Banu ‘Abdul Muɗɗalib. Sai dai a yakin Badar, ya nace a kan yin yaƙi sai dai idan an bar abokin zamansa. Al-Mujdhir bin Ziyad Al-Balwi, wanda suke gwabzawa da shi, ya amsa da cewa wancan ba ya cikin shawarar Manzon Allah ﷺ. Yaƙin ya ci gaba har ya ƙare da mutuwar Al-Bukhtari.

2. Abu Al-Bukhtari bin Hisham had already done his best to restrain his people, the Makkans, from committing any act of folly against the Prophet (Peace be upon him) while the latter was still in Makkah. He also neither hurt nor was reported to have uttered anything repugnant with regard to the Prophet (Peace be upon him). He had as well been among the people who tried to invalidate the boycott alliance taken against Banu Hashim and Banu ‘Abdul Muttalib. l Here, however, in the battle of Badr he insisted on fighting unless his compatriot was spared. Al-Mujdhir bin Ziyad Al-Balwi, with whom he was engaged in combat, replied that the other was not included in the Prophet ’s recommendation. The combat went on to end in Al-Bukhtari’s death.

Mushrikai, bayan an yi musu horo mai tsanani da kuma shan kashi mai girma, sun gudu cikin babban rikici ta kwazazzabai da tuddai suna nufar Makkah, cikin firgici da kunya har ba su iya fuskantar mutanensu.

The polytheists having received a large dose of disciplining and heavy defeat, fled away in great disorder in the vales and hillocks heading for Makkah panicked and too ashamed to see their people.

Ibn Ishaq ya ruwaito cewa mai fara kawo labari mara daɗi shi ne Al-Haisaman bin ‘Abdullah Al-Khuza‘i. Ya ba su labarin yadda aka kashe manyan mutanensu. Mutanen wurin ba su yarda da shi ba da farko, suka ɗauka cewa ya haukace, amma ba da daɗewa ba labarin ya tabbata, sai kuma wani yanayi na rudani mai ban mamaki ya mamaye dukan mutanen Makka. Abu Sufyan bin Al-Harith ya ba Abu Lahab cikakken bayanin kisan kiyashin da kuma kaye mai kunyar da suka sha, yana mai jaddada rawar da mala'iku suka taka wajen kawo ƙarshensu mai ban tausayi. Abu Lahab bai iya riƙe kansa ba, sai ya bayyana fushinsa ta hanyar dukan Abu Rafi‘, wani Musulmi wanda bai bayyana musuluncinsa ba, yana kuma zagi da mari shi saboda maimaita rawar da mala'iku suka taka. Umm Al-Fadl, wata Musulma, cikin fushi da halin rashin tunanin Abu Lahab, ta buge shi da wani itace har ta fashe kansa. Bayan kwana bakwai, ya mutu sakamakon wani kumburi mai muni, kuma an bar gawarsa tsawon kwana uku ba a binne ba. Amma 'ya'yansa, saboda tsoron jita-jita masu kunya, sun kai shi wani rami, suka tsaya nesa da shi, suna jifan sa da duwatsu da ƙura.

Ibn Ishaq related that the first herald of bad tidings was Al-Haisaman bin ‘Abdullah Al-Khuza‘i. He narrated to them how their notables were killed. People there did not believe him at first and thought that he had gone mad, but soon the news was confirmed and a state of incredible bewilderment overwhelmed the whole Makkan scene. Abu Sufyan bin Al-Harith gave Abu Lahab a full account of the massacre and the disgraceful rout they sustained, with emphasis on the role that the angels played in bringing about their tragic end. Abu Lahab could not contain himself and gave vent to his feelings of resentment in beating, abusing and slapping Abu Rafi‘, a Muslim, but reticent on his conversion, for reiterating the role of the angels. Umm Al-Fadl, another Muslim woman, greatly exasperated by Abu Lahab’s thoughtless behaviour, struck him with a log and cracked his head. Seven days later, he died of an ominous ulcer and was left for three days unburied. His sons, however, for fear of shameful rumours, drove him to a pit and keeping their distance, hurled stones and dust at him.

Shan kayi wa mutanen Makka na kunya da baƙin ciki matuƙa sakamakon shan kashin. Kusan a kowane gida akwai hawaye na shiru saboda matattu da fursunoni. Suna cikin ƙunci da wulakanci, kuma suna marmarin ramuwa. Duk da haka, kuka mai ƙara, makoki da hawaye an hana su haramta sosai, don kada Musulmi su yi farin ciki da wahalarsu.

An aika manzanni biyu, ‘Abdullah bin Rawahah da Zaid bin Harithah, zuwa Madina, domin su isar da labarin nasara mai daɗi ga Musulmai da ke can.

Two heralds, ‘Abdullah bin Rawahah and Zaid bin Harithah were despatched to Madinah, to convey the glad tidings of victory to the Muslims there.

Tsarin Madina na al'ummai daban-daban da akidu daban-daban ya haifar da martani daban-daban. Masu yada jita-jita daga cikin Yahudawa da munafukai sun watsa labarin cewa an kashe Annabi ﷺ, kuma sun yi ƙoƙarin tabbatar da zatonsu na ƙarya ta hanyar cewa Zaid bin Harithah yana hawan Al-Qaswâ’, rakumar Annabi ﷺ. Bayan sun isa, manzannin biyu sun sanar da Musulmai labarin nasara mai daɗi, kuma sun ba da cikakken bayani game da abin da ya faru domin su kawo natsuwa a zukatan Musulmai waɗanda suka damu, amma yanzu suka yi farin ciki. Nan take suka fara ambaton sunan Allah da yabonSa da murya mai ƙarfi. Shugabanninsu kuwa suka fita daga birnin domin jiran Annabi ﷺ a kan hanyar da ta kai Badr.

The multi-ethnic and ideological structure of Madinah featured different respective reactions. Rumour-mongers amongst the Jews and hypocrites spread news to the effect that the Prophet (Peace be upon him) had been killed, and tried to impress their false assumption on the fact that Zaid bin Harithah was riding Al-Qaswâ’, the Prophet’s she-camel. Having reached, the two messengers imparted to the Muslims the happy news of victory, and furnished accurate information about the course of events in order to establish the sense of reassurance deep in the hearts of the anxious, but now, joyous Muslims. They immediately started acclaiming Allâh’s Name and entertaining His praise at the top of their voices. Their chiefs went out of the city to wait and receive the Prophet (Peace be upon him) on the road leading to Badr.

Usamatu bin Zaid ya ruwaito cewa sun samu labarin nasara bayyananniya jim kadan bayan an binne Ruqaiyya, 'yar Manzon Allah ﷺ, kuma matar 'Uthman bin 'Affan. Ta kasance tana fama da ciwo mai tsanani, kuma Manzon Allah ﷺ ya umarci 'Uthman ya zauna a Madina ya kula da ita.

Usamah bin Zaid related that they received the news of the manifest victory shortly after Ruqaiyah, the Prophet ’s daughter, and the wife of ‘Uthman bin ‘Affan had been committed to earth. She had been terminally ill and the Prophet (Peace be upon him) had asked ‘Uthman to stay in Madinah and look after her.

Kafin su bar wurin yaƙin, sai aka samu saɓani tsakanin mayaƙan Musulmi game da ganimar yaƙi, domin ƙa'idar rarraba ta ba a riga an shar'anta ta ba tukuna. Yayin da saɓanin ya ƙara yawa, Manzon Allah ﷺ ya dakatar da duk wata mafita a kanta har sai an saukar da Wahayi.

Before leaving the scene of the battle, dispute concerning the spoils of war arose among the Muslim warriors, as the rule relating to their distribution had not yet been legislated. When the difference grew wider, the Messenger of Allâh (Peace be upon him) suspended any solution whereof until the Revelation was sent down.

Surar Al-Anfal (ganima) an saukar da ita a wajen yakin Badar, a ranar 17 ga watan Ramadan, shekara ta 2 bayan Hijira. Ta kasance sharhi na musamman daga Allah kan wannan yaki.

The Chapter of Al-Anfal (spoils of war) was revealed on the occasion of the battle of Badr, Ramadan 17th 2 A.H. It constituted a unique Divine commentary on this battle.

Allahu Ta'ala, Mai Girma, a cikin mahallin wannan Babi yana tabo manyan batutuwa masu alaƙa da dukkan tsarin Musulunta. Allah, a nan, yana jawo hankalin Musulmi zuwa ga rauni na ɗabi'a da har yanzu ke cikin halayensu. Yana so su gina al'umma haɗaɗɗiya, tsarkakakkiya. Yana magana game da taimako marar ganuwa da ya saukar wa bayinsa masu biyayya domin su cimma manufofinsu masu daraja. Yana so Musulmi su kawar da duk wata dabi'a ta girman kai ko isa da za ta iya shiga cikinsu. Yana so su juya gare Shi don neman taimako, su yi masa biyayya da kuma ga Manzonsa ﷺ. Bayan haka ya bayyana manufofi masu daraja da Manzon Allah ﷺ ya yi yaƙin nan mai zubar da jini saboda su, kuma ya nuna musu halaye da sifofin da suka kawo babbar nasara. An ambaci mushrikai, munafukai, Yahudawa da fursunonin yaƙi, kuma an yi musu gargaɗi da su miƙa wuya ga Gaskiya kuma su tsaya a kanta kawai. An warware batun ganimar yaƙi, kuma an bayyana ƙa'idodi da tushen da suka shafi wannan batu a sarari.

Allâh, the All-High, in the context of this Chapter draws on major issues relating to the whole process of Islamization. Allâh, here draws the attention of the Muslims to the still lingering moral shortcomings in their character. He wants them to build an integrated, purified society. He speaks about the invisible assistance he sent down to His obedient servants to enable them to accomplish their noble objectives. He wants the Muslims to rid themselves of any trait of haughtiness or arrogance that might sneak in. He wants them to turn to Him for help, obey Him and His Messenger (Peace be upon him). After that He delineated the noble objectives for which the Messenger (Peace be upon him) launched that bloody battle, and directed them to the merits and qualities that brought about the great victory.The polytheists, hypocrites, the Jews and prisoners of war were also mentioned, being admonished to surrender to the Truth and adhere to it only. The question of the spoils of war was resolved and the principles and basics relevant to this issue were clearly defined.

A wannan mataki na gaba na aikin Musulunci, an tsara tare da rubuta dokoki da ka'idojin yaki da zaman lafiya. Allah ya so Musulmi su bi ka'idojin yaki da suka sha bamban da na zamanin jahiliyya kafin Musulunci. Ana sa ran Musulmi su fi kowa a da'a, dabi'u da kyawawan halaye. Yana so ya nuna wa duniya cewa Musulunci ba wata ka'ida ta ka'ida kawai ta rayuwa ba ce, sai dai ka'idoji na aiki masu koyar da hankali. Dangane da haka ne ya kafa dangantaka tsakanin kasashe da kuma cikin kasa. An kafa azumin watan Ramadan a matsayin ibada ta wajibi a shekara ta 2 bayan hijira, tare da wajabcin biyan Zakka (harajin sadaka, hakkin talakawa) domin rage nauyin da ke kan mabukata daga cikin Muhajirai.