Tumeshazungumzia tayari kuhusu Vita vya Al-‘Ushairah, wakati msafara wa Quraish ulipoepuka mapigano makali yaliyokuwa karibu na Mtume ﷺ na wafuasi wake. Msafara wao ulipokaribia kurejea kutoka Shamu, Mtume ﷺ alituma Talhah bin ‘Ubaidullâh na Sa‘id bin Zaid kaskazini kuchunguza kama kulikuwa na harakati zozote za aina hii. Wapelelezi hao wawili walikaa Al-Hawra’ kwa siku kadhaa hadi Abu Sufyan, kiongozi wa msafara, alipopita karibu nao. Wanaume hao wawili walirudi kwa haraka Madinah na kumpa Mtume ﷺ taarifa ya walichokiona. Utajiri mkubwa wenye thamani ya dinari 50,000 za dhahabu, ukilindwa na watu 40 na ukisogea karibu kiasi na Madinah, ulikuwa lengo la kuvutia kwa jeshi la Waislamu, na ulitoa fursa ya pigo kubwa la kiuchumi, kisiasa na kijeshi lililoweza kutikisa kabisa msingi wa washirikina wa 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.

Mtume ﷺ mara moja aliwahimiza Waislamu kutoka haraka na kuwazuia msafara ili kufidia mali zao walizolazimishwa kuacha Makka. Hakuwalazimisha watu wote kwa amri, bali aliwapa uhuru kamili wa kutoka au kubaki nyuma, akidhani kwamba ingekuwa safari ndogo tu.

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.

Jeshi la Waislamu lilikuwa na watu 300 hadi 317, wakiwemo Muhajirina 82 hadi 86, 61 kutoka Aws na 170 kutoka Khazraj. Hawakuwa na silaha za kutosha wala maandalizi ya kutosha. Walikuwa na farasi wawili tu, mali ya Az-Zubair bin Al-‘Awwam na Al-Miqdad bin Al-Aswad Al-Kindi, pamoja na ngamia 70, mmoja kwa kila watu wawili au watatu wapande kwa zamu. Mjumbe wa Allah ﷺ mwenyewe, ‘Ali na Murthid bin Abi Murthid Al-Ghanawi walikuwa na ngamia mmoja tu. Usimamizi wa mambo ya Madina ulikabidhiwa kwa Ibn Umm Maktum, lakini baadaye kwa Abu Lubabah bin ‘Abdul Mundhir. Uongozi mkuu ulipewa Mus‘ab bin ‘Umair Al-Qurashi Al-‘Abdari, na bendera yao ilikuwa nyeupe. Jeshi dogo liligawanywa katika vikosi viwili: Muhajirina wakiwa na bendera iliyoinuliwa na ‘Ali bin Abi Talib, na Ansari ambao bendera yao ilikuwa mikononi mwa Sa‘d bin Mu‘adh. Az-Zubair bin Al-‘Awwam aliteuliwa kuongoza upande wa kulia, Al-Miqdad bin ‘Amr kuongoza upande wa kushoto, na nyuma ya jeshi ilikuwa chini ya amri ya Qais bin Abi Sa‘sa‘ah. Kamanda Mkuu wa Majeshi bila shaka alikuwa Mtume ﷺ.

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.

Mtume ﷺ, akiwa mbele ya jeshi lake, alitoka akifuata barabara kuu inayoelekea Makkah. Kisha aligeuka kushoto kuelekea Badr, na alipofika As-Safrâ’, alituma watu wawili kwenda kupeleleza kutafuta ngamia wa 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, kwa upande mwingine, alikuwa katika tahadhari kubwa kabisa. Alikuwa tayari ameshajua kwamba njia aliyokuwa akiifuata imejaa hatari. Pia alikuwa na hamu ya kujua mienendo ya Muhammad ﷺ. Watu wake wa upelelezi walimletea taarifa kwamba Waislamu walikuwa wamejificha kwa kuvizia msafara wake. Ili kuwa upande salama, alimkodi Damdam bin ‘Amr Al-Ghifari kupeleka ujumbe wa kuomba msaada kutoka kwa Maquraishi. Mjumbe huyo alipanda ngamia wake kwa kasi na kufika Makkah kwa taharuki. Akajirusha chini kutoka kwa ngamia wake, akasimama kwa kuigiza mbele ya Al-Ka‘bah, akamkata pua na masikio ngamia wake, akapindua tandiko lake, akararua shati lake mbele na nyuma, kisha akapiga kelele: "Enyi Quraish! Bidhaa zenu! Ziko kwa Abu Sufyan. Msafara unazuiwa na Muhammad ﷺ na masahaba wake. Sielewi nini kitakachowapata. Msaada! Msaada!"

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!”.

Athari ya hekaheka hii ilikuwa ya papo hapo, na habari hizo ziliwastaajabisha Quraish; mara moja wakakumbuka kiburi chao kilichojeruhiwa pale Waislamu walipoteka msafara wa Al-Hadrami. Basi haraka wakakusanya karibu nguvu zao zote, na hakuna aliyebaki nyuma isipokuwa Abu Lahab, ambaye alimtuma mtu aliyekuwa anamdai pesa. Pia wakahamasisha baadhi ya makabila ya Kiarabu kuchangia vita dhidi ya Mtume ﷺ. Koo zote za Quraish zilitoa idhini yao isipokuwa Banu 'Adi. Punde kundi lenye msisimko la wanajeshi 1,300, wakiwemo wapanda farasi 100 na wanajeshi 600 waliovaa silaha za chuma, pamoja na idadi kubwa ya ngamia, walikuwa wakipiga kelele wakitaka kwenda kupigana na Waislamu. Kwa chakula, walikuwa wakichinja ngamia kwa zamu, kumi siku moja na tisa siku nyingine. Hata hivyo, waliogopa kwamba Banu Bakr, kwa sababu ya uadui wa zamani na wa kina, wangeshambulia nyuma yao. Katika wakati huo mgumu, Iblis (Shetani) alijitokeza kwao kwa umbo la Suraqa bin Malik bin Ju'sham Al-Mudlaji, kiongozi wa Bani Kinana, akiwaambia: "Nawahakikishia kwamba hakuna madhara yatakayotokea kutoka nyuma."

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.”

Walitoka wakiwa wamejawa na ghadhabu, wakichochewa na tamaa mbaya ya kulipiza kisasi na kuwaangamiza wote ambao wangeweza kuhatarisha njia za misafara yao.

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

“…kwa kiburi na ili kuonekana na watu, na kuwazuia (watu) katika njia ya Allah.” [8:47].

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

Au kama alivyosema Mtume ﷺ:

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

“Ee Allah, hawa ndio wenye kiburi na majivuno; wamekuja wakimpinga Allah na kumpinga Mtume Wake.”

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

Walisonga kwa kasi kuelekea kaskazini hadi Badr. Njiani walipokea ujumbe mwingine kutoka kwa Abu Sufyan, ukiwaomba warudi nyumbani kwa sababu msafara ulikuwa umewakwepa Waislamu. Kwa bahati, Abu Sufyan, alipojua nia ya Waislamu, aliuondoa msafara wake kwenye njia kuu, na kuuelekeza kuelekea Bahari Nyekundu. Kwa mbinu hii, aliweza kupita kwa siri katika mtego wa Madina na akawa nje ya uwezo wao. Baada ya kupokea ujumbe wa Abu Sufyan, jeshi la Makka lilionyesha hamu ya kurudi nyumbani. Hata hivyo, dhalimu Abu Jahl, kwa kiburi na majivuno, alisisitiza kwamba waendelee hadi Badr na wakae huko siku tatu kwa ajili ya kufanya sherehe. Sasa walitaka kuwaadhibu Waislamu na kuwazuia wasiyavamie misafara yao, na kuwathibitishia Waarabu kwamba Quraish bado walikuwa na mkono wa juu na walikuwa na utawala katika eneo hilo.

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.

Licha ya vitisho na msisitizo wa Abu Jahl, Banu Zahrah, kwa kufuata ushauri wa Al-Akhnas bin Shuraiq, walijitenga na kurudi Makkah. Tangu wakati huo Al-Akhnas aliendelea kuwa 'mtende uliosuguliwa vizuri' kwa Bani Zahrah, na alitiiwa bila kuhoji katika mambo yote yanayohusika.

Usiku huo huo mvua ilinyesha pande zote mbili. Kwa washirikina, ilizuia kuendelea mbele, ilhali kwa Waislamu ilikuwa baraka. Iliwasafisha na kuwaondolea uchafu wa Shetani. Allah alituma mvua ili kuimarisha nyoyo zao na kuthibitisha miguu yao kwayo. Walisonga mbele kidogo na wakapiga kambi ukingoni mwa mbali wa bonde. Muhammad ﷺ alisimama karibu na chemchemi ya karibu ya Badr. Al-Hubab bin Mundhir alimwuliza, “Je, Allah amekufunulia kuchagua mahali hapa haswa, au ni mbinu ya kivita na matokeo ya kushauriana?” Mtume ﷺ alijibu, “Ni mbinu ya kivita na kushauriana.” Al-Hubab alisema: “Mahali hapa si pazuri; twendeni tupige kambi kwenye kisima cha karibu zaidi na tutengeneze beseni au hifadhi iliyojaa maji, kisha tuharibu visima vyote vingine ili wasipate maji.” Mtume ﷺ alikubaliana na mpango wake na akakubali kuutekeleza, jambo ambalo walilitekeleza kweli usiku wa manane.

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 alipendekeza kwamba ujengwe kibanda cha matawi ya miti (kishada) kwa ajili ya Mtume ﷺ, ambacho kitatumika kama makao makuu ya jeshi la Waislamu na mahali patakapotoa ulinzi wa kutosha kwa kiongozi. Sa‘d alianza kutoa sababu za pendekezo lake, akasema kwamba iwapo watashinda, basi kila kitu kitakuwa vizuri. Iwapo watashindwa, Mtume ﷺ hatadhurika, na ataweza kurudi Madina ambako kuna watu wengi zaidi wanaompenda, ambao wangekuja kumsaidia iwapo wangejua kwamba yuko katika hali hiyo ngumu. Hivyo ataendelea na kazi yake, atashauriana nao, na watapigana katika njia ya Allah pamoja naye tena na tena.

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.

"Hakika Mimi niko pamoja nanyi, basi wathibitishe wale walioamini. Nitatia hofu katika nyoyo za wale waliokufuru." [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].

Mwenyezi Mungu, Mtukufu, pia alimfunulia Mjumbe wake ujumbe mwingine, akisema:

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

• "Nitawasaidia kwa malaika elfu moja, wakifuatana mmoja baada ya mwingine kwa mfululizo." [8:9].

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

Mtume ﷺ, akiwa katika kivuli chake, alisinzia kidogo kisha akainua kichwa chake kwa furaha akisema:

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

"Ee Abu Bakr, zina habari njema kwako: ushindi wa Mwenyezi Mungu umekaribia, kwa Mwenyezi Mungu, namwona Gabriel juu ya farasi wake jike katikati ya dhoruba ya mchanga.”

•“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.”.

Kisha akaruka nje akilia.

He then jumped out crying:

"Jeshi lao litakimbizwa, nao watageuza migongo yao." [54:45].

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

Kwa amri ya Jibril, Mtume ﷺ alichukua kiganja kimoja cha changarawe, akakitupa kuelekea adui, kisha akasema: "Mzimu na uso wao ufedheheke!" Mara tu alipotupa mchanga huo, dhoruba kali ya mchanga ikavuma kama upepo wa tanuru usoni mwa maadui. Kuhusu jambo hili, Allah anasema:

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. Mtume (ﷺ) aliwashauri Maswahaba zake wahifadhi maisha ya Banu Hashim waliotoka kwenda Badr pamoja na washirikina bila kupenda kwa sababu waliogopa lawama za watu wao. Miongoni mwao, alitaja Al-‘Abbas bin ‘Abdul Muttalib na Abu Bukhtari bin Hisham. Aliwaamuru Waislamu wawakamate, lakini wasiwaue. Abu Hudhaifah bin ‘Utbah alionyesha mshangao mkubwa na akatoa maoni akisema: “Sisi tunawaua baba zetu, watoto wetu, ndugu zetu na wanachama wa ukoo wetu, halafu tunakuja kumuacha Al-‘Abbas? Naapa kwa Allah! Nikimuona nitampiga hakika kwa upanga wangu.” Aliposikia maneno hayo, Mjumbe wa Allah (ﷺ), akimwambia ‘Umar bin Al-Khattab, alisema: “Je, ni haki uso wa mjomba wa Mjumbe upigwe kwa upanga?” ‘Umar alikasirika na akatishia kumuua Abu Hudhaifah; baadaye Abu Hudhaifah alisema kwamba hofu kubwa ilikuwa imemshika kwa nguvu na alihisi kwamba hakuna kitu isipokuwa kufa shahidi kingeweza kufidia kosa lake. Hakika aliuawa baadaye wakati wa matukio ya 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 alikuwa tayari ameshajitahidi kuwazuia watu wake, Makkah, wasifanye kitendo chochote cha upumbavu dhidi ya Mtume ﷺ wakati huo akiwa bado Makkah. Pia hakumdhuru wala haikupokelewa kwamba alisema chochote cha kuchukiza kuhusu Mtume ﷺ. Alikuwa pia miongoni mwa watu walioyajaribu kubatilisha muungano wa kususia uliochukuliwa dhidi ya Banu Hashim na Banu ‘Abdul Muttalib. Hata hivyo, hapa katika vita vya Badr alisisitiza kupigana isipokuwa mwenzake wake aachwe salama. Al-Mujdhir bin Ziyad Al-Balwi, ambaye alikuwa akipambana naye, alijibu kwamba huyo mwingine hakujumuishwa katika agizo la Mtume ﷺ. Mapambano yaliendelea hadi yakamalizika kwa kifo cha 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.

Washirikina, baada ya kupokea fundisho kubwa na kushindwa vibaya, walikimbia kwa machafuko makubwa kupitia mabonde na vilima wakielekea Makkah, wakiwa na hofu na aibu mno ya kuwaona watu wao.

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 alisimulia kwamba mtu wa kwanza kuleta habari mbaya alikuwa Al-Haisaman bin ‘Abdullah Al-Khuza‘i. Aliwasimulia jinsi viongozi wao walivyouawa. Watu wa huko hawakumwamini mwanzoni na walidhani amepoteza akili, lakini punde habari hizo zikathibitishwa, na hali ya mshangao mkubwa ikaikumba Makka yote. Abu Sufyan bin Al-Harith alimpa Abu Lahab maelezo kamili ya mauaji hayo na kushindwa kwa aibu walikopata, akisisitiza nafasi ya malaika katika kuleta mwisho wao wa kusikitisha. Abu Lahab hakuweza kujizuia, akatoa hasira yake kwa kumpiga, kumtukana na kumpiga kofi Abu Rafi‘, Mwislamu aliyekuwa kimya kuhusu kusilimu kwake, kwa kurudia nafasi ya malaika. Umm Al-Fadl, Mwislamu mwingine mwanamke, aliyekasirishwa sana na tabia ya Abu Lahab isiyo na fikira, alimpiga kwa kipande cha mbao na kumvunja kichwa. Siku saba baadaye alikufa kwa kidonda cha kutisha, na aliachwa bila kuzikwa kwa siku tatu. Wanawe, hata hivyo, kwa kuogopa uvumi wa aibu, walimpeleka hadi shimoni, na wakiwa mbali nao, walimrushia mawe na mavumbi.

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.

Kushindwa huko kulikuwa jambo la aibu kubwa na huzuni kubwa kwa watu wa Makka. Karibu kila nyumba kulikuwa na machozi ya kimya kwa ajili ya waliokufa na mateka. Walikuwa wakiungua kwa fedheha na walikuwa na kiu ya kulipiza kisasi. Hata hivyo, kulia kwa sauti, kuomboleza na kulia kwa kilio kiliamriwa kukatazwa kabisa, ili Waislamu wasije wakafurahia msiba wao.

Wajumbe wawili, ‘Abdullah bin Rawahah na Zaid bin Harithah, walitumwa Madinah kupeleka habari njema ya ushindi kwa Waislamu waliokuwepo huko.

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

Muundo wa Madinah wa makabila mbalimbali na itikadi tofauti ulisababisha miitikio tofauti. Wauzaji wa uvumi miongoni mwa Mayahudi na wanafiki walieneza habari kwamba Mtume ﷺ ameuawa, na walijaribu kuthibitisha dhana yao ya uongo kwa kudai kwamba Zaid bin Harithah alikuwa akipanda Al-Qaswâ’, ngamia jike wa Mtume ﷺ. Wajumbe wawili walipofika, waliwaarifu Waislamu habari njema ya ushindi, na wakatoa taarifa sahihi kuhusu mwenendo wa matukio ili kuleta utulivu mioyoni mwa Waislamu waliokuwa na wasiwasi, lakini sasa wenye furaha. Mara moja walianza kumtaja Jina la Allâh na kumsifu Yeye kwa sauti kuu. Viongozi wao walitoka nje ya mji kwenda kumsubiri na kumpokea Mtume ﷺ kwenye barabara inayoelekea 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.

Usamah bin Zaid alisimulia kwamba habari za ushindi wa wazi zilifika muda mfupi baada ya Ruqaiyah, binti wa Mtume ﷺ, na mke wa 'Uthman bin 'Affan kuzikwa. Alikuwa mgonjwa sana, na Mtume ﷺ alikuwa amemwomba 'Uthman akae Madinah na kumtunza.

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.

Kabla ya kuondoka eneo la vita, ulizuka mzozo kati ya wapiganaji wa Kiislamu kuhusu ngawira za vita, kwa kuwa kanuni ya ugawaji wake ilikuwa bado haijawekwa kisheria. Mzozo ulipozidi kupanuka, Mtume wa Allah ﷺ alisimamisha suluhisho lolote hadi pale Wahyi ulipoteremshwa.

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.

Sura Al-Anfal (nyara za vita) iliteremshwa kwa sababu ya vita vya Badr, tarehe 17 Ramadhani mwaka wa 2 Hijria. Ilikuwa ni ufafanuzi wa kipekee wa Mwenyezi Mungu (SWT) kuhusu vita hivi.

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.

Allah, Mtukufu Mkuu, katika muktadha wa Sura hii, anagusa masuala makuu yanayohusiana na mchakato mzima wa kuifanya jamii kuwa ya Kiislamu. Allah hapa anawavuta Waislamu kwenye kasoro za kimaadili ambazo bado zimo katika tabia zao. Anataka wajenge jamii iliyounganika na iliyotakasika. Anazungumzia msaada usioonekana aliouteremsha kwa waja Wake watiifu ili kuwawezesha kutimiza malengo yao tukufu. Anataka Waislamu wajiepushe na kila tabia ya kiburi au majivuno inayoweza kujipenyeza ndani yao. Anataka wamgeukie Yeye kuomba msaada, wamtii Yeye na Mjumbe Wake ﷺ. Baada ya hapo, amebainisha malengo tukufu ambayo Mtume ﷺ alianzisha vita vile vya umwagaji damu, na akawaelekeza kwenye sifa na tabia zilizoleta ushindi mkubwa. Washirikina, wanafiki, Mayahudi na wafungwa wa vita pia wametajwa, wakionywa kujisalimisha kwa Haki na kuishikilia pekee. Suala la ngawira za vita limetatuliwa, na kanuni na misingi inayohusiana na suala hili imebainishwa wazi.

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.

Sheria na kanuni zinazohusu vita na amani zilipitishwa na kuandikwa rasmi, hasa katika hatua hii ya hali ya juu ya harakati za Kiislamu. Allah alitaka Waislamu wafuate maadili ya vita tofauti na yale ya mazoea ya kabla ya Uislamu. Waislamu wanapaswa kuwazidi wengine katika maadili, thamani na maadili mema. Yeye anataka kuufanya ulimwengu uelewe kwamba Uislamu si nadharia tu ya maisha, bali ni kanuni za vitendo zinazolenga kukuza akili. Kwa mtazamo huu, alianzisha mahusiano baina ya nchi na ndani ya nchi. Funga ya Ramadhani ilianzishwa kuwa ibada ya lazima mwaka wa 2 Hijria, ikifuatiwa na wajibu aliowawekea Waislamu wa kutoa Zakat (kodi ya sadaka, haki ya masikini) ili kupunguza mzigo wa Wahajiri wenye uhitaji.