Dalam cahaya penjelasan tentang hakikat Islam ini, peranan jihad dan kepentingannya, serta cara hidup yang ingin dilaksanakan oleh Islam dan strategi jihadnya beserta tahap-tahap progresif yang terlibat, kini kita dapat meneliti Perang Badar dan kepentingannya. Ini ialah peperangan yang oleh Tuhan digambarkan sebagai Hari Pembezaan. Kita juga boleh meneliti surah ini, al-Anfal, yang mengulas peperangan tersebut.
In the light of this exposition of the nature of Islam, the role of jihād and its importance, as well as the way of life Islam seeks to implement and its strategy of jihād and what it involves of progressive stages we can now consider the Battle of Badr and its importance. This was a battle which God describes as the Day of Distinction. We can also look at this sūrah, al Anfāl, which comments on this battle.
Seperti yang dinyatakan sebelum ini, Perang Badar bukanlah tindakan pertama jihad Islam. Sebelumnya, beberapa ekspedisi telah dihantar, tetapi peperangan hanya berlaku dalam satu daripadanya, iaitu melibatkan kumpulan kecil yang diketuai oleh `Abdullāh ibn Jaĥsh, 17 bulan selepas hijrah Nabi ﷺ ke Madinah. Kesemuanya selaras dengan prinsip asas yang mendasari konsep jihad Islam, yang telah saya bincangkan sepenuhnya dalam Prolog ini. Memang benar, kesemuanya ditujukan terhadap Quraisy yang telah menghalau Nabi ﷺ dan sahabat-sahabat baginda yang mulia dari tempat tinggal mereka, serta mencabul kesucian Rumah Ibadah yang Dihormati, yang sewajarnya dihormati di bawah Islam dan sebelum kedatangannya. Tetapi ini bukanlah asas yang di atasnya konsep jihad Islam didirikan. Asasnya ialah Islam mahu membebaskan seluruh umat manusia daripada perhambaan kepada mana-mana makhluk, supaya mereka hanya menyembah Pencipta. Ia mahu menetapkan ketuhanan sebagai milik Tuhan semata-mata, dan menghapuskan segala kuasa zalim yang memperhambakan manusia. Quraisy merupakan kuasa zalim yang serta-merta menghalang orang di Tanah Arab daripada berpaling kepada penyembahan Tuhan semata-mata dan mengakui kedaulatan-Nya sahaja. Oleh itu, selaras dengan strategi keseluruhannya, Islam tidak mempunyai pilihan selain melawan kuasa zalim ini. Ini juga mempunyai kelebihan tambahan, iaitu menghapuskan ketidakadilan yang dialami oleh sahabat-sahabat mulia Nabi ﷺ di Makkah, serta memastikan keselamatan tanah air Muslim di Madinah daripada sebarang kemungkinan pencerobohan.
As stated earlier, the Battle of Badr was not the first action of Islamic jihād. Prior to it, a number of expeditions were sent out, but fighting took place during only one of these, involving the small company led by `Abdullāh ibn Jaĥsh, 17 months after the Prophet’s migration to Madinah. All of these were in line with the fundamental principle underlying the concept of Islamic jihād, which I have fully discussed in this Prologue. They were all, it is true, directed against the Quraysh which drove the Prophet and his noble companions away from their homes, violating the sanctity of the Inviolable House of worship that was rightly observed under Islam and prior to its advent. But this was not the basis upon which the concept of Islamic jihād is founded. The basis is that Islam wants to liberate all mankind from servitude to any creature, so that they may serve only the Creator. It wants to establish Godhead as belonging to God alone, and remove all tyrannical authority that enslaves human beings. The Quraysh was the immediate tyrannical power which prevented people in Arabia from turning to the worship of God alone and acknowledging only His sovereignty. Hence, in line with its overall strategy, Islam had no option but to fight this tyrannical power. This had the added advantage of removing the injustice suffered by the noble companions of the Prophet in Makkah, and ensuring the security of the Muslim homeland in Madinah against any possible aggression.
Walau bagaimanapun, apabila kita menyatakan sebab-sebab segera atau tempatan ini, kita tidak boleh melupakan sifat Islam dan strateginya yang tidak membenarkan mana-mana kuasa merampas kedaulatan Tuhan, atau menjadikan manusia hamba kepada sesiapa selain Tuhan.
However, when we state these immediate or local causes, we must not lose sight of the nature of Islam and its strategy that allows no power to usurp God’s sovereignty, bringing people into servitude to anyone other than God.
Kita perlu memberikan gambaran ringkas tentang peristiwa Perang Badar5 sebelum membincangkan surah ini yang mengulas mengenainya. Ini akan membolehkan kita menghayati suasana umum yang berlaku ketika ia diturunkan, memahami maksud teksnya, serta kepraktikalannya dalam menangani peristiwa dan menjelaskannya.
We need to give a brief outline of the events of the Battle of Badr5 before discussing this sūrah which comments on it. This will enable us to appreciate the general atmosphere prevailing at the time of its revelation, understand the meaning of its text, its practicality both in dealing with events and in explaining them.
Pernyataan-pernyataan al-Qur’ān tidak dapat difahami dengan betul hanya berdasarkan makna linguistiknya sahaja. Pemahaman yang betul memerlukan, pertama sekali, usaha kita untuk menghayati suasana sejarahnya, dan menghargai pendekatannya yang praktikal dan positif terhadap peristiwa serta keadaan. Walaupun maknanya jauh melangkaui realiti sejarah yang diperkatakannya, pernyataan-pernyataan al-Qur’ān tidak menzahirkan keseluruhan maknanya kecuali dalam cahaya realiti sejarah tersebut. Oleh itu, ia akan terus mempunyai makna dan inspirasi yang kekal bagi mereka yang berusaha melaksanakan Islam, yang berhadapan dengan situasi dan keadaan yang tidak jauh berbeza daripada yang dihadapi oleh orang Islam awal. Al-Qur’ān tidak akan sekali-kali membuka rahsianya kepada mereka yang menerima pernyataannya secara pasif berdasarkan makna linguistiknya sahaja.
Qur’ānic statements cannot be properly understood on the basis of their linguistic import alone. Their proper understanding requires, first and foremost, that we try to live in their historical atmosphere, appreciate their practical and positive approach to events and circumstances. Although their significance stretches well beyond the historical reality they deal with, Qur’ānic statements do not reveal the full extent of their significance except in the light of such historical reality. Thus, they will continue to have their permanent significance and inspiration for those who work for the implementation of Islam, facing situations and circumstances that are not unlike those faced by the early Muslims. The Qur’ān will never reveal its secrets to those who passively deal with its statements on the basis of their linguistic import alone.
Muhammad ibn Ishaq⁶ meriwayatkan:
Muĥammad ibn Isĥāq6 reports:
Maklumat telah sampai kepada Nabi ﷺ bahawa sebuah kafilah perdagangan yang besar, yang hampir setiap rumah tangga di kalangan Quraisy mempunyai bahagian di dalamnya, sedang pulang dari Syam, diketuai oleh Abū Sufyān ibn Ĥarb, dan dalam perjalanannya bersama 30
Intelligence was brought to the Prophet (peace be upon him) that a large trade caravan, in which almost every household in the Quraysh had a share, was returning from Syria, led by Abū Sufyān ibn Ĥarb, and travelling with 30
atau 40 orang lelaki dari Quraisy. Baginda mencadangkan kepada para Sahabatnya: "Inilah kafilah Quraisy, yang membawa banyak harta mereka. Jika kamu memintasnya, Tuhan mungkin mengurniakan harta itu kepada kamu." Orang ramai mula bersiap sedia, manakala yang lain tidak berbuat demikian. Tiada seorang pun menyangka bahawa Nabi ﷺ akan terpaksa berperang.
or 40 men from the Quraysh. He suggested to his Companions: “Here is a caravan of the Quraysh, with much of their wealth. If you intercept it, God may reward you with it.” People began to get ready, while others did not. No one thought that the Prophet would have to fight a battle.
Dalam Zād al-Ma`ād dan Imtā` al-Asmā` disebutkan bahawa Nabi ﷺ hanya memerintahkan mereka yang kenderaannya sudah sedia untuk segera bergerak, tanpa memberi terlalu banyak perhatian kepada jumlah. Ibn al-Qayyim menyatakan:
In Zād al-Ma`ād and in Imtā` al-Asmā` it is mentioned that the Prophet only ordered those whose mounts were ready to move immediately to march, without giving too much importance to numbers. Ibn al-Qayyim states:
Jumlah keseluruhan orang Islam yang turut serta dalam Badar ialah 317 orang lelaki; 86 daripadanya dari kalangan Muhajirin, 61 dari Aws dan 170 dari Khazraj. Bilangan orang Aws jauh lebih sedikit berbanding Khazraj, walaupun kaum Aws ialah pejuang yang lebih gagah dan lebih teguh, kerana kediaman mereka lebih jauh dari kota, dan seruan untuk bersiap sedia datang secara tiba-tiba.
The total number of Muslims to take part in Badr was 317 men, 86 of them were from the Muhājirīn, 61 from the Aws and 170 from the Khazraj. The number of the Aws people was much less than the Khazraj, despite the fact that the Aws were the stronger fighters and more steadfast, because their quarters were further away from the city, and the call to get ready came as a surprise.
Nabi berkata bahawa baginda hanya mahu mereka yang bersedia untuk bergerak dan telah menyediakan tunggangan mereka. Sebahagian orang yang tinggal di pinggir kota meminta baginda supaya menunggu sehingga mereka mendapatkan tunggangan mereka, tetapi baginda menolak. Sesungguhnya tiada niat untuk berperang, dan tiada persediaan dibuat untuk kemungkinan itu, tetapi Tuhan menyebabkan mereka bertemu dengan musuh mereka ketika mereka sama sekali tidak bersedia.7
The Prophet said that he wanted only those who were ready to move, and had their mounts available. Some people who lived in the outskirts requested him to wait until they got their mounts, but he refused. Indeed, there was no intention to fight a battle, and no preparations were taken for such an eventuality, but God caused them to meet their enemy when they were totally unprepared.7
Apabila Abū Sufyān menghampiri Hijaz, dia cuba memperoleh maklumat dengan meminta keterangan daripada mana-mana pengembara yang dia temui di sepanjang perjalanannya. Dia bimbang akan keselamatan harta benda orang ramai yang dibawanya bersamanya. Sebahagian pengembara memberitahunya bahawa Muhammad ﷺ telah menggerakkan para pengikutnya untuk memintas kafilahnya. Abū Sufyān mengupah Damdam bin `Amr al-Ghifārī dan menghantarnya ke Makkah untuk memberi amaran kepada penduduknya tentang keperluan mempertahankan harta benda mereka, dan untuk memberitahu mereka bahawa Muhammad ﷺ dan para Sahabatnya hampir memintas kafilah itu. Damdam bergerak sangat pantas menuju ke Makkah. Al-Maqrīzī meriwayatkan:
As Abū Sufyān drew near the Hijaz, he tried to obtain intelligence, seeking information from any traveller he met on his way. He was worried for the safety of people’s property he carried with him. Some travellers told him that Muĥammad had mobilized his followers to intercept his caravan. Abū Sufyān hired Damdam ibn `Amr al Ghifārī, sending him to Makkah to alert its people to the need to defend their property and to tell them that Muĥammad and his Companions were about to intercept the caravan. Damdam moved very fast towards Makkah. Al-Maqrīzī reports:
Penduduk Makkah menjadi cemas apabila mendengar Damdam menjerit: "Wahai kaum Quraysh! Wahai keturunan Lu'ayy bin Ghālib! Satu malapetaka! Satu bencana! Harta kamu bersama Abū Sufyān sedang dirampas oleh Muĥammad ﷺ dan para sahabatnya. Saya ragu-ragu sama ada kamu dapat menyelamatkan kafilah itu. Tolong! Tolong!" Untuk menunjukkan betapa gentingnya berita itu, Damdam memotong telinga untanya dan mengoyakkan bajunya sendiri. Kaum Quraysh segera mula mengerahkan semua sumber mereka, bersiap sedia dalam masa tiga hari, dan dalam masa dua hari sahaja menurut sesetengah riwayat.
The people of Makkah were alarmed to hear Damdam shouting: “People of the Quraysh! Descendants of Lu’ayy ibn Ghālib! A tragedy! A disaster! Your property with Abū Sufyān is being intercepted by Muĥammad and his Companions. I doubt whether you can save the caravan. Help! Help!” To indicate the gravity of his message Damdam cut his camel’s ears, and tore his own shirt. The Quraysh immediately started to mobilize all their resources, getting ready in three days, and in only two days according to some reports.
Golongan yang kuat membantu mereka yang lemah. Suhayl ibn 'Amr, Zam'ah ibn al-Aswad, Tu'aymah ibn 'Adiy, Ḥanẓalah ibn Abī Sufyān dan 'Amr ibn Abī Sufyān semuanya mendesak orang ramai untuk menyertai tentera Quraysh. Suhayl berkata kepada kaumnya: "Adakah kamu akan membiarkan Muḥammad ﷺ dan golongan murtad dari Yathrib merampas harta dan kafilah kamu? Sesiapa yang memerlukan wang atau kuasa, biarlah dia mengambilnya." Umayyah ibn Abī al-Ṣalt memujinya dalam sebuah syair pendek.
The strong among them helped those who were weak. Suhayl ibn `Amr, Zam`ah ibn al-Aswad, Tu`aymah ibn `Adiy, Ĥanżalah ibn Abī Sufyān and `Amr ibn Abī Sufyān were all urging people to join the Quraysh army. Suhayl said to his people: “Are you going to allow Muĥammad and the apostates from Yathrib to confiscate your property and caravan? Whoever needs money or power, he may have these.” Umayyah ibn Abī al- Şalt praised him in a short poem.
Nawfal ibn Mu`āwiyah al-Dīlī menemui sejumlah orang kaya dan menggesa mereka supaya menyumbang harta, bagi menyediakan kenderaan tunggangan untuk orang yang hendak menyertai tentera tetapi tidak mempunyai tunggangan sendiri. `Abdullāh ibn Abī Rabī`ah memberinya 500.
Nawfal ibn Mu`āwiyah al-Dīlī spoke to a number of rich people urging them to make financial contributions so as to provide mounts for people to join the army, who did not have their own. ‘Abdullāh ibn Abī Rabī`ah gave him 500
Dinar [mata wang emas] untuk dibelanjakan mengikut kehendaknya dalam memperkukuh tentera. Baginda juga menerima 200 Dinar daripada Ĥuwayţib ibn `Abd al-`Uzzā, dan tambahan 300 Dinar untuk membeli senjata dan kenderaan tunggangan. Tu`aymah ibn `Adiy menyediakan 20
Dinar [a gold currency] to spend in the way he wished in strengthening the army. He also received 200 Dinars from Ĥuwayţib ibn `Abd al-`Uzzā, and a further 300 Dinars to buy arms and mounts. Tu`aymah ibn `Adiy provided 20
unta-unta dan berjanji untuk menjaga keluarga para pejuang. Sesiapa yang tidak mahu menyertai tentera secara peribadi akan menghantar orang lain menggantikannya. Mereka bercakap dengan Abū Lahab, tetapi dia enggan menyertai atau menghantar sesiapa menggantikannya. Namun, dilaporkan juga bahawa dia menghantar al-`Āşī ibn Hishām ibn al-Mughīrah menggantikannya, kerana al-`Āşī berhutang dengannya, dan Abū Lahab berkata kepadanya bahawa dia akan menghapuskan hutangnya jika al-`Āşī pergi menggantikannya, dan itulah yang dilakukan.
camels and undertook to look after the fighters’ families. Anyone who did not wish to join the army in person sent someone in his place. They spoke to Abū Lahab, but he refused to join or send anyone in his place, but it is also reported that he sent in his place al-`Āşī ibn Hishām ibn al-Mughīrah, who owed money to him, saying to him that he would write off his debt if he went in his place, which he did.
ʿAddās, seorang hamba Kristian, berusaha keras menasihati tuan-tuannya, ʿUtbah dan Shaybah, anak-anak Rabīʿah, serta al-ʿĀş ibn Munabbih, agar tidak menyertai (peperangan itu).
`Addās,8 a Christian slave, tried hard to dissuade his masters, `Utbah and Shaybah, sons of Rabī`ah, as well as al-`Āş ibn Munabbih from joining.
Umayyah ibn Khalaf, sebaliknya, memutuskan untuk tidak menyertai tentera, tetapi `Uqbah ibn Abī Mu`ayţ dan Abū Jahl mencelanya dengan keras. Dia berkata kepada mereka:
Umayyah ibn Khalaf, on the other hand, decided not to join the army, but `Uqbah ibn Abī Mu`ayţ and Abū Jahl rebuked him severely. He said to them:
"Belikan untukku unta terbaik di lembah ini." Mereka membelikannya seekor unta dengan harga 300.
“Buy me the best camel in this valley.” They bought him a camel for 300
Dirham [mata wang perak], tetapi ia merupakan sebahagian daripada harta rampasan perang yang diambil oleh kaum Muslimin.
Dirhams [a silver currency], but it was part of the spoils of war taken by the Muslims.
Tiada seorang pun yang kurang bersemangat untuk pergi daripada al-Ḥārith ibn ʿĀmir. Đamḍam ibn ʿAmr pernah melihat lembah Makkah dengan darah mengalir dari kedua-dua hujungnya.
None was less enthusiastic to go than al-Ĥārith ibn `Āmir. Đamđam ibn `Amr had seen the valley of Makkah with blood running from both of its two ends.
`Ātikah binti `Abd al-Muţţalib, makcik Nabi ﷺ, pernah melihat dalam mimpinya satu amaran tentang kematian dan darah di setiap rumah. Oleh itu, orang-orang yang terkenal dengan pertimbangan yang baik tidak berminat untuk berbaris ke medan perang. Mereka mula bertukar-tukar pandangan.
`Ātikah bint `Abd al-Muţţalib, the Prophet’s aunt, had seen in her dream, warning of death and blood in every home. Hence, people known for sound judgement were disinclined to march for war. They began to exchange views.
Di antara mereka yang enggan pergi ialah al-Ḥārith ibn ʿĀmir, Umayyah ibn Khalaf, ʿUtbah ibn Rabīʿah, Shaybah ibn Rabīʿah, Ḥakīm ibn Ḥizām, Abū al-Bakhtarī ibn Hishām, ʿAlī ibn Umayyah ibn Khalaf, dan al-ʿĀş ibn Munabbih, tetapi Abū Jahl menegur mereka semua, dibantu dalam tugas ini oleh ʿUqbah ibn Abī Muʿayţ dan al-Naḍr ibn al-Ḥārith ibn Kildah. Maka kaum Quraisy akhirnya bersetuju untuk berarak menemui kaum Muslimin.
Among those unwilling to go were al-Ĥārith ibn `Āmir, Umayyah ibn Khalaf, `Utbah ibn Rabī`ah, Shaybah ibn Rabī`ah, Ĥakīm ibn Ĥizām, Abū al-Bakhtarī ibn Hishām, `Alī ibn Umayyah ibn Khalaf, and al-`Āş ibn Munabbih, but Abū Jahl rebuked them all, aided in this task by `Uqbah ibn Abī Mu`ayţ and al- Nađr ibn al-Ĥārith ibn Kildah. Thus the Quraysh settled for marching to meet the Muslims.
Tentera Quraisy berangkat dengan semangat yang meriah, diiringi penyanyi dan muzik, serta makan minum dengan cukup. Bilangan tentera mereka ialah 950 orang, dengan 100 ekor kuda yang ditunggang oleh 100 orang tentera yang berpakaian baju besi lengkap, dan sejumlah besar baju besi untuk mereka yang berjalan kaki. Mereka mempunyai 700 ekor unta. Mereka digambarkan dengan tepat dalam Al-Qur'an: {Janganlah kamu menjadi seperti orang-orang yang keluar dari kampung halaman mereka dengan penuh kesombongan dan untuk dilihat serta dipuji oleh orang lain. Mereka menghalang orang lain dari jalan Allah; dan Allah mengetahui segala yang mereka kerjakan.} (Ayat 47)
The Quraysh army left in a festive mood, with singers and music playing, and feeding themselves well. Their army was 950 men strong, with 100 horses mounted by 100 heavily armoured soldiers, and a large number of body armour for those who were walking. They had 700 camels. They were most aptly described in the Qur’ān: “Do not be like those who left their homes full of self-conceit, seeking to be seen and praised by others. They debar others from the path of God; but God has knowledge of all that they do.” (Verse 47)
Ketika mereka berarak, mereka menyimpan kebencian yang besar terhadap Nabi ﷺ dan para Sahabatnya kerana niat mereka untuk memintas kafilah perdagangan mereka. Kaum Muslimin sebelum itu telah membunuh `Amr ibn al-Hađramī dan merampas kafilah kecil yang dipimpinnya.9 Abū Sufyān sedang memimpin kafilah itu bersama 70
As they marched, they were nursing great hatred against the Prophet and his Companions because of their intention to intercept their trade caravan. The Muslims had earlier killed `Amr ibn al-Hađramī and took the small caravan he was leading.9 Abū Sufyān was leading the caravan accompanied by 70
dan 10 orang, di antaranya Makhramah bin Nawfal dan `Amr bin al-`Āş. Kafilah itu membawa tidak kurang dari 1000 ekor unta yang dimuatkan dengan barang dagangan. Ketika mereka hampir dengan Madinah, mereka sangat cemas, terutamanya kerana mereka merasakan bahawa Damdam bin `Amr dan bantuan dari kaum Quraisy datang terlalu lambat. Ketika Abū Sufyān tiba di Badar dengan mengetuai kafilah itu, dia bimbang jika dirinya dikesan. Oleh itu, dia menukar laluan dan membawa kafilahnya lebih dekat ke laut, meninggalkan Badar di sebelah kirinya dan bergerak dengan pantas.
men,10 among whom were Makhramah ibn Nawfal and `Amr ibn al-`Āş. The caravan had no less than 1000 camels, loaded with merchandise. When they were near to Madinah, they were extremely alarmed, particularly because they felt that Damdam ibn `Amr and the help from the Quraysh were slow in coming. As Abū Sufyān arrived in Badr at the head of the caravan, he was worried lest he should be detected. Therefore, he changed route and took his caravan closer to the sea, leaving Badr to his left and marching with speed.
Sementara itu, tentera Quraisy meneruskan perjalanan dengan santai, memberi makan kepada sesiapa sahaja yang menyusul mereka dan menyembelih banyak unta untuk dijadikan makanan. Kemudian Qays bin Imri' al-Qays datang kepada mereka dengan membawa pesanan daripada Abu Sufyan yang menasihati mereka supaya pulang, "agar kamu tidak mendedahkan diri kamu kepada bahaya dibunuh oleh penduduk Yathrib [iaitu nama lama bagi Madinah]. Kamu hanya keluar untuk melindungi kafilah perdagangan dan harta benda kamu. Kini, dengan pertolongan Tuhan, ia telah selamat, maka kamu tidak lagi mempunyai tujuan lain." Dia cuba memujuk orang Quraisy supaya pulang, tetapi mereka enggan. Abu Jahal berkata: "Kita tidak akan pulang, sebaliknya kita akan meneruskan perjalanan ke Badar, di sana kita akan tinggal selama tiga hari untuk bersukaria. Kita akan menyembelih unta untuk dijadikan makanan, memberi makan kepada sesiapa sahaja yang ingin datang kepada kita, minum arak dengan banyaknya dan dihiburkan oleh penyanyi dan penari. Seluruh tanah Arab akan mendengar tentang kita dan akan sentiasa gerun kepada kita sepanjang masa."11
Meanwhile, the Quraysh army was marching at leisure, feeding anyone who caught up with them and slaughtering many camels for food. Then Qays ibn Imri’ al-Qays came to them with a message from Abū Sufyān advising them to go back “so that you do not leave yourselves liable to be killed by the people of Yathrib [i.e. the old name of Madinah]. You have only marched to protect your trade caravan and your property. Now that it is safe by God’s help, you have no further purpose.” He tried to persuade the Quraysh to go back, but they refused. Abū Jahl said: “We will not go back, but we shall march on to Badr, where we shall stay for three days to celebrate. We shall slaughter camels for food, feed whoever cares to come to us, drink wine in abundance and be entertained by singers and dancers. The whole of Arabia shall hear about us and hold us in awe for the rest of time.”11
Qays kembali kepada Abū Sufyān dan memberitahunya bahawa tentera Quraisy telah bergerak maju.
Qays went back to Abū Sufyān and told him that the Quraysh army marched on.
Dia berkata: "Celakalah kaumku! Semua ini adalah perbuatan `Amr bin Hisyam [iaitu Abu Jahal]."
He said: “Woe to my people! This is all the work of `Amr ibn Hishām [i.e. Abū Jahl].
Dia tidak mahu kembali kerana dia telah mengambil alih kepimpinan dan sudah melampaui batas. Melampau membawa tanda buruk. Jika Muĥammad ﷺ mendapat kelebihan, kita akan dihina.12
He does not want to go back because he assumed leadership and went too far. Excess spells a bad omen. If Muĥammad gets the upper hand, we will be humiliated.”12
Muhammad bin Ishaq meriwayatkan:
Muĥammad ibn Isĥāq reports:
Al-Akhnas ibn Sharīq, yang merupakan sekutu kaum Zuhrah, berkata kepada kaumnya:
Al-Akhnas ibn Sharīq, who was an ally of the Zuhrah clan, said to his people:
"Allah" must not be used; use "Tuhan" for God. No mention of the Prophet here, so no ﷺ.
"Tuhan telah menyelamatkan harta benda kamu dan membebaskan kaum kerabat kamu, Makhramah bin Nawfal. Kamu telah bergerak untuk menyelamatkan dia dan hartanya. Tanggunglah kesalahan atas diri saya jika kamu dituduh pengecut, dan marilah kita pulang. Tidak perlu kamu meneruskan perjalanan berperang dengan sia-sia. Jangan dengar apa yang dikatakan oleh lelaki ini [maksudnya Abū Jahl]." Mereka menerima nasihatnya dan pulang ke rumah masing-masing.
“God has saved your property and spared your tribesman, Makhramah ibn Nawfal. You have mobilized to save him and his property. Put the blame on me if you are accused of cowardice, and let us go back. There is no need for you to go on a fighting course for nothing. Do not listen to what this man [meaning Abū Jahl] says.” They accepted his advice and went back home.
Tidak seorang pun daripada Bani Zuhrah yang turut serta dalam Peperangan Badar. Kabilah-kabilah Quraisy yang lain pula tunduk kepada tekanan dan sebahagian daripada lelaki mereka turut serta, kecuali kabilah `Adiy bin Ka`b. Selain itu, Ţālib bin Abī Ţālib bersama tentera Quraisy, tetapi sebahagian orang berkata kepadanya: "Kami mengenali kamu, kaum Hāshim, dengan baik. Walaupun kamu mungkin turut bersama kami, simpati kamu adalah bersama Muĥammad." Oleh itu, beliau pulang ke rumah tanpa meneruskan perjalanan bersama para pejuang.
Not a single man from Zuhrah took part in the Battle of Badr. The rest of the Quraysh clans succumbed to the pressure and had some of their men participating, except for the clan of `Adiy ibn Ka`b. Moreover, Ţālib ibn Abī Ţālib was with the Quraysh army, but some people said to him: “We know you, the Hāshimites, well. Even though you may come with us, your sympathy is with Muĥammad.” Therefore, he went back home without continuing with the marchers.
Sementara itu, Nabi ﷺ bersama para Sahabatnya berarak dalam bulan Ramadan. Mereka hanya mempunyai 70 ekor unta yang dinaiki secara bergilir. Nabi ﷺ, `Alī bin Abī Ţālib dan Marthad al-Ghanawī berkongsi seekor unta. Ĥamzah bin `Abd al-Muţţalib, Zayd bin Ĥārithah, dan dua orang hamba Nabi ﷺ, Abū Kabshah dan Anasah, mempunyai seekor unta untuk dikongsi, manakala Abū Bakr, `Umar dan `Abd al-Raĥmān bin `Awf berkongsi seekor lagi.13
Meanwhile, the Prophet marched with his Companions in the month of Ramađān. They had only 70 camels which they rode in turns. The Prophet, `Alī ibn Abī Ţālib and Marthad al-Ghanawī shared one camel. Ĥamzah ibn `Abd al-Muţţalib, Zayd ibn Ĥārithah, and the two servants of the Prophet, Abū Kabshah and Anasah had one camel to share, while Abū Bakr, `Umar and `Abd al-Raĥmān ibn `Awf shared another.13
Dalam *Imtā` al-Asmā`*, al-Maqrīzī meriwayatkan:
In Imtā` al-Asmā`, al-Maqrīzī reports:
Nabi ﷺ terus berjalan sehingga baginda menghampiri Badr, lalu baginda menerima maklumat tentang pergerakan tentera Quraisy. Baginda pun bermesyuarat dengan para Sahabatnya.
The Prophet marched on until he approached Badr when he received intelligence of the march of the Quraysh army. He consulted his Companions.
Abu Bakr yang pertama bercakap, dan kata-katanya menenangkan Nabi ﷺ. Kemudian giliran Umar, dan dia bercakap dengan cara yang sama, sebelum menambah:
Abū Bakr was the first to speak, and his words were reassuring to the Prophet. `Umar was next, and he spoke in the same vein, before adding:
"Wahai Utusan Tuhan! Sesungguhnya kaum Quraysh sedang mempertahankan kehormatan mereka. Mereka tidak pernah dihina sejak mereka mencapai kedudukan terhormat mereka sekarang, dan mereka tidak pernah beriman sejak mereka tenggelam dalam kekufuran. Demi Tuhan, mereka tidak akan sekali-kali mengorbankan kedudukan terhormat mereka dan mereka pasti akan memerangimu. Maka, sebaiknya kamu bersiap sedia."
Al-Miqdād ibn `Amr, yang berbicara selepas itu, berkata: "Wahai Utusan Tuhan! Teruskanlah dan lakukanlah apa sahaja yang kamu fikir terbaik. Kami tidak akan berkata kepadamu seperti kata-kata kaum Israel kepada Musa: `Pergilah bersama Tuhanmu dan berperanglah melawan musuh, sementara kami tinggal di sini!` Sebaliknya, apa yang kami katakan ialah: `Pergilah bersama Tuhanmu dan berperanglah melawan musuh, dan kami akan berperang bersamamu.` Demi Dia yang telah mengutusmu dengan risalah kebenaran, jika kamu meminta kami untuk berarak bersamamu ke Bark al-Ghimād [sebuah tempat terpencil di Yaman], kami akan memerangi sesiapa sahaja yang menghalang jalanmu sehingga kamu sampai ke sana." Nabi ﷺ berterima kasih kepadanya dan mendoakannya.
“Messenger of God! It is indeed the Quraysh defending its honour. They have never been humiliated since they achieved their present honourable position, and they have never believed ever since they sunk into disbelief. By God, they would never compromise their position of honour and they will most certainly fight you. Hence, you had better be prepared.” Al-Miqdād ibn `Amr, the next to speak, said: “Messenger of God! Go ahead and do whatever you feel is best. We will never say to you as the Israelites said to Moses: `Go with your Lord and fight the enemy while we stay behind!’ What we will say is: `Go with your Lord and fight the enemy and we will fight alongside you.’ By Him who has sent you with the message of truth, if you ask us to march with you to Bark al-Ghimād [a remote place in Yemen] we will fight with you anyone who stands in your way until you have got there.” The Prophet thanked him and prayed for him.
Tetapi Nabi ﷺ terus berkata kepada para sahabat baginda: "Berikanlah kepadaku pandangan kamu." Baginda sangat ingin mendengar daripada kaum Anṣār, kerana baginda merasakan bahawa mereka mungkin menganggap bahawa mereka hanya terikat untuk mempertahankan baginda terhadap mereka yang menyerang baginda di Madinah ketika mereka berjanji untuk melindungi baginda sebagaimana mereka melindungi wanita dan anak-anak mereka.[14] Sa`d ibn Mu`ādh bangun dan berkata: "Saya akan menjawab bagi pihak kaum Anṣār. Tuan seolah-olah mahu mengetahui pendapat kami, wahai Rasulullah ﷺ?" Apabila Nabi ﷺ memberi isyarat bahawa memang demikian, Sa`d berkata: "Pada pendapat saya, mungkin tuan telah bertolak untuk suatu tujuan tertentu, kemudian tuan menerima wahyu mengenai sesuatu yang lain! Kami telah mengisytiharkan iman kami kepada tuan dan menerima risalah tuan sebagai risalah kebenaran. Kami telah membuat ikrar yang teguh kepada tuan bahawa kami akan sentiasa melakukan apa yang tuan perintahkan. Maka teruskanlah, wahai Rasulullah ﷺ, dan lakukanlah apa yang tuan kehendaki, dan kami akan bersama tuan. Demi Dia yang telah mengutus tuan dengan risalah kebenaran, sekiranya tuan membawa kami sehingga ke laut, kami akan turut menyeberanginya bersama tuan. Tidak seorang pun daripada kami akan tertinggal. Berdamailah dengan sesiapa yang tuan kehendaki dan putuskanlah hubungan dengan sesiapa yang tuan kehendaki, dan ambillah daripada harta dan milik kami apa yang tuan mahu. Apa yang tuan ambil itu lebih baik daripada apa yang tuan tinggalkan. Demi Dia yang memegang jiwaku di tangan-Nya, aku tidak pernah melalui jalan ini, dan aku tidak mengenalinya. Namun kami tidak ragu-ragu untuk berhadapan dengan musuh kami esok. Kami berjuang dengan gigih dan tekad yang kuat apabila peperangan meletus. Kami memohon kepada Tuhan agar memberi kami kemampuan untuk menunjukkan kepada tuan apa yang menggembirakan tuan. Maka majulah, dengan keberkatan Tuhan."
Riwayat lain menyebut bahawa Sa`d berkata kepada Nabi ﷺ: "Kami telah meninggalkan sebahagian kaum kami yang mencintai dan mentaati tuan sebagaimana kami juga, tetapi mereka tidak hadir kerana mereka menyangka ia hanyalah kafilah perdagangan. Adakah kami perlu mendirikan untuk tuan sebuah pondok untuk tuan berteduh, dan kami akan sediakan kenderaan tuan? Kemudian kami akan berperang dengan musuh kami. Jika kami menang dengan limpah kurnia Tuhan, itulah yang kami kehendaki. Jika sebaliknya yang berlaku, maka tuan boleh menunggang kenderaan tuan untuk menyertai kaum kami yang lain." Nabi bersabda kepadanya dengan beberapa kata yang baik ﷺ dan menambahkan: "Atau Tuhan mungkin menghendaki sesuatu yang lebih baik." Kemudian Nabi ﷺ bersabda kepada para Sahabatnya: "Teruskanlah perjalanan, dengan berkat Tuhan."
But the Prophet continued to say to his Companions: “Give me your advice.” He particularly wanted to hear from the Anşār, because he felt they might think that they were only bound to defend him against those who attacked him in Madinah when they pledged to protect him as they protected their women and children.14 Sa`d ibn Mu`ādh stood up and said: “I will answer for the Anşār. You seem to want to know our opinion, Messenger of God?” When the Prophet indicated that it was so, Sa`d said: “It seems to me that you might have set out for a certain objective and then you received revelations concerning something different! We have declared our faith in you and accepted your message as the message of truth. We have made firm pledges to you that we will always do as you tell us. Go ahead, therefore, Messenger of God, and do whatever you wish, and we go with you. By Him who has sent you with the message of truth, if you take us right to the sea, we will ride with you. None of us shall stay behind. Make peace with whomever you will and cut relations with whomever you will, and take from our wealth and property what you may. Whatever you take is better placed than what you leave. By Him who holds my soul in His hand, I have never come this way, and I do not know it. Yet we have no qualms about encountering our enemy tomorrow. We fight hard and with strong determination when war breaks out. We pray to God to enable us to show you what would please you. You march, then with God’s blessings.” Another report mentions that Sa ‘d said to the Prophet: “We have left behind some of our people who love and obey you as much as we do; but they did not turn up because they thought it was only the trade caravan. Shall we erect for you a shed to stay in, and we will have your mount ready? We will then fight our enemy. If we win by God’s grace, then that is what we want. If it is the other eventuality, then you will ride your horse to join the rest of our people.” The Prophet said some kind words to him and added: “Or God may will something better.” The Prophet then said to his Companions: “March on, with God’s blessings.
Tuhan telah menjanjikan kepadaku salah satu dari dua kumpulan itu. Demi Tuhan, seolah-olah aku dapat melihat tempat di mana sebahagian daripada mereka akan dibunuh." Apabila para Sahabat Nabi mendengar kata-kata ini, mereka sedar bahawa mereka akan terlibat dalam satu pertempuran, dan bahawa kafilah perdagangan itu akan berjaya melepaskan diri. Apabila mereka mendengar kata-kata Nabi ﷺ, mereka berharap untuk meraih kemenangan. Nabi ﷺ menyerahkan panji-panji kepada tiga orang: satu diberikannya kepada Mus'ab ibn 'Umair, dan dua panji hitam diberikan kepada 'Ali dan seorang lelaki dari kalangan Anṣār, [yang dikatakan ialah Sa'd ibn Mu'adh]. Baginda menyiapkan senjata-senjata. Ketika Nabi ﷺ meninggalkan Madinah, baginda tidak mempunyai pembawa panji.
God has promised me one of the two hosts. By God, it is as if I can see the place where some of them will be killed.” As they heard these words, the Prophet’s Companions realized that they would be involved in a battle, and that the trade caravan would manage to escape. As they heard the Prophet’s words, they hoped for victory. The Prophet assigned banners to three people, one he gave to Muş`ab ibn `Umayr, and two black ones were given to `Alī and a man from the Anşār, [said to be Sa ‘d ibn Mu`ādh]. He put out the weapons. When the Prophet left Madinah, he had no banner holder.
Nabi ﷺ tiba di kaki dataran Badr pada malam Jumaat, 17
The Prophet arrived at the bottom of the Badr plain on Friday night, 17
Ramadan. Kemudian beliau mengutus `Ali, al-Zubayr, Sa`d ibn Abi Waqqas dan Basbas ibn `Amr untuk mengumpulkan maklumat di sekitar telaga-telaga air. Beliau menunjuk sebuah busut dan bersabda: "Kamu mungkin akan memperoleh berita di sana." Mereka mendapati di sana sejumlah unta pembawa air milik kaum Quraisy. Kebanyakan lelaki yang bersama unta-unta itu melarikan diri. Salah seorang daripada mereka, yang bernama `Ujayr, menjerit kepada kaum Quraisy: "Lelaki kamu [maksudnya Nabi ﷺ] telah merampas pembawa air kamu." Ini menimbulkan kekalutan di kalangan mereka. Hujan turun mencurah ke atas mereka. Pada malam itu, mereka membawa bersama Abu Yasar, seorang hamba milik `Ubaydah ibn Sa`id ibn al-`As, Aslam yang milik Munabbih ibn al-Hajjaj, dan Abu Rafi` yang milik Umayyah ibn Khalaf. Ketiga-tiga mereka dibawa menghadap Nabi ﷺ ketika baginda sedang bersolat. Mereka mengaku bahawa mereka bertanggungjawab membawa air untuk kaum Quraisy, tetapi para sahabat Nabi ﷺ tidak menyukai pengakuan itu lalu memukul mereka. Maka mereka berkata bahawa mereka sebenarnya sedang mengiringi Abu Sufyan dan kafilahnya. Lalu para sahabat membiarkan mereka dan menunggu. Apabila Nabi ﷺ selesai bersolat, baginda bersabda kepada para sahabatnya: "Jika mereka memberitahu kamu perkara yang benar, pukullah mereka; dan jika mereka berdusta, biarkanlah mereka!" Kemudian baginda bertanya kepada tawanan-tawanan itu tentang kaum Quraisy, dan mereka memberitahu bahawa kaum Quraisy berada di sebalik bukit itu, dan bahawa setiap hari mereka menyembelih sembilan atau sepuluh ekor unta untuk dimakan, serta menyebut nama sebahagian daripada mereka yang berada dalam tentera itu.
Ramađān. He later sent `Alī, al-Zubayr, Sa ‘d ibn Abī Waqqāş and Basbas ibn `Amr to gather intelligence around water wells. He pointed out a knoll and said: “You may get some news there.” They found there a number of camels for carrying water, belonging to the Quraysh. Most of the men with the camels fled. One of them called `Ujayr shouted to the Quraysh: “Your man [meaning the Prophet] has taken your water carriers. This sent an air of disturbance among them. Rain was pouring over them. That night, they took with them Abū Yasār, a slave belonging to `Ubaydah ibn Sa`īd ibn al-‘Āş, Aslam who belonged to Munabbih ibn al-Hajjāj and Abū Rāfi` who belonged to Umayyah ibn Khalaf. All three were brought to the Prophet when he was praying. They declared that they were responsible for fetching water to the Quraysh, but the Prophet’s Companions disliked that and beat them. So, they said that they were travelling with Abū Sufyān and his caravan. So they left them and waited. As the Prophet finished his prayer, he said to his Companions: “If they tell you the truth, you beat them; and if they lie, you leave them alone!” He then asked the captives about the Quraysh, and they told him that they were beyond the hill, and that they slaughtered nine or ten camels every day for food, and named some of those who were in the army.
Nabi ﷺ bersabda: "Tentera itu berjumlah antara 900 hingga 1,000 orang. Makkah telah mengirimkan kepada kamu anak-anaknya yang paling dikasihi."
Nabi ﷺ bermesyuarat dengan para sahabatnya mengenai tempat untuk berkemah. Al-Ḥubāb ibn al-Mundhir ibn al-Jamūḥ berkata: "Bawalah kami ke hadapan, sehingga ke telaga yang paling hampir dengan musuh. Saya mengetahui tempat ini dan telaga-telagainya. Salah satu telaganya mempunyai air tawar yang melimpah, di mana kita boleh berkemah, membuat takungan dan mengisi bekas-bekas kita."
The Prophet said: “The host is between 900 and 1,000 strong. Makkah has sent you its dearest children.” The Prophet consulted his Companions about the place to encamp. Al-Ĥubāb ibn al-Mundhir ibn al-Jamūĥ said: “Take us forward, right to the nearest well to the enemy. I know this place and its wells. One of its wells is plentiful in fine water, where we can encamp, make a basin and throw in our containers.
Begitu kita akan mempunyai air untuk diminum ketika berperang. Kita juga akan menutup sumur-sumur yang lain.” Nabi ﷺ bersabda kepadanya: “Engkau telah memberikan nasihat yang baik.”15 Dia bangkit dan terus berarak untuk berkemah di sumur yang ditunjukkan oleh al-Ĥubāb.
We will thus have water to drink when we fight. We will also close the rest of the wells.” The Prophet said to him: “You have given good counsel.”15 He rose and marched on to encamp at the well indicated by al-Ĥubāb.
Nabi ﷺ menghabiskan malam itu, Jumaat 17 Ramadan, dengan solat menghadap ke batang pokok yang telah ditebang. Hujan turun, tetapi di tempat kaum Muslimin hujan itu renyai, menjadikan tanah padat tetapi tidak sukar untuk dilalui, manakala di tempat kaum Quraisy hujan jauh lebat, walaupun kedua-dua pasukan tidak berjauhan. Sesungguhnya hujan itu merupakan rahmat bagi orang-orang beriman dan kesusahan yang sebenar bagi orang-orang kafir. Pada malam itu kaum Muslimin mengalami tidur yang sangat nyenyak, sehingga seseorang boleh sahaja meletakkan kepalanya di dada dan tidak menyedarinya sehinggalah dia terjatuh ke satu sisi. Seorang pemuda, Rifa`ah bin Rafi` bin Malik, mengalami mimpi basah dan sempat mandi sebelum malam berakhir. Nabi ﷺ menghantar `Ammar bin Yasir dan `Abdullah bin Mas`ud untuk meninjau kawasan tempat kaum Quraisy berkemah. Apabila mereka kembali, mereka memberitahu baginda bahawa orang-orang kafir dalam ketakutan dan hujan turun dengan lebatnya.
The Prophet spent that night, Friday 17 Ramađān, praying with his face turned towards the stem of a felled tree. There was a rainfall, but it was light where the Muslims were, making the ground firm but not difficult to walk on, but the rain was much heavier where the Quraysh were, although the two hosts were not far apart. Indeed the rain was a blessing for the believers and a real adversity for the unbelievers. That night the Muslims experienced deep slumber, so much so that a man might have his head on his chest and not feel it until he fell to one side. A young man, Rifā`ah ibn Rāfi` ibn Mālik had a wet dream and managed to bathe before the night was out. The Prophet sent `Ammār ibn Yāsir and `Abdullāh ibn Mas`ūd to go around the place where the Quraysh encamped. When they came back, they told him that the unbelievers were in fear and it was pouring with rain.
Sebuah pondok didirikan untuk Nabi ﷺ berhampiran perigi, dan Sa`d bin Mu`ādh berdiri di pintu dengan pedang di tangannya. Nabi ﷺ mengelilingi kawasan tempat pertempuran akan berlaku, lalu menunjukkan beberapa tempat tertentu kepada para Sahabatnya, sambil bersabda, "Orang ini akan dibunuh di sini, dan orang itu akan dibunuh di sana." Tidak seorang pun daripada mereka yang Baginda namakan terbunuh melebihi tempat yang Nabi ﷺ tunjukkan. Nabi ﷺ menyusun para Sahabatnya dan kembali ke pondok bersama Abū Bakr.16
A shed was erected for the Prophet near the well, and Sa`d ibn Mu`ādh stood at the door with his sword in his hand. The Prophet went around the area where the battle was to take place, and pointed out certain places to his Companions, saying this person will be killed here and that person will be killed there. None of the ones he named was killed beyond the place the Prophet indicated. The Prophet marshalled his Companions and went back to the shed with Abū Bakr.16