Ushbu Islomning mohiyati, jihodning o‘rni va ahamiyati, shuningdek, Islom amalga oshirishni maqsad qilgan hayot tarzi hamda jihodning bosqichma-bosqich tabiatini o‘z ichiga olgan strategiyasi haqidagi bayon nuqtai nazaridan endi Badr jangini va uning ahamiyatini ko‘rib chiqishimiz mumkin. Bu jangni Alloh "Farq kuni" deb ta’riflagan. Shuningdek, bu jang haqida sharh bergan "Anfol" surasini ham ko‘rib chiqishimiz mumkin.
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.
Yuqorida aytib o'tilganidek, Badr jangi islomiy jihodning birinchi harakati emas edi. Undan oldin bir qator yurishlar yuborilgan, ammo jang faqat bulardan birida, Payg'ambar ﷺ Madinaga hijrat qilganlaridan o'n yetti oy o'tgach, `Abdulloh ibn Jahsh boshchiligidagi kichik guruh bilan bo'lgan. Bularning barchasi men ushbu Muqaddimada batafsil bayon etgan islomiy jihod tushunchasining asosiy tamoyiliga mos edi. To'g'ri, ular Payg'ambar ﷺ va uning olijanob sahobalarini o'z uylaridan haydagan, Islom kelishi bilan va undan oldin ham to'g'ri hurmat qilinib kelingan Muqaddas ibodatxonaning daxlsizligini buzgan Quraysh qabilasiga qarshi qaratilgan edi. Ammo islomiy jihod tushunchasi asoslanadigan negiz bu emas edi. Asos shundaki, Islom butun insoniyatni biror mavjudotga qullikdan ozod qilishni, shunda ular faqat Yaratuvchiga sig'inishini istaydi. U ilohiylikni faqat Allohga tegishli qilib belgilashni va insonlarni bo'ysundiruvchi zolim hokimiyatlarning barchasini yo'q qilishni xohlaydi. Quraysh Arabistondagi odamlarni faqat Allohga ibodat qilishdan va Uning hokimiyatinigina tan olishdan to'sib turgan bevosita zolim kuch edi. Shu sababli, umumiy strategiyasiga ko'ra, Islomning bu zolim kuch bilan kurashishdan boshqa iloji yo'q edi. Bu, shuningdek, Makkadagi Payg'ambarning olijanob sahobalari boshidan kechirgan zulmni bartaraf etish va Madinadagi musulmonlar yurtining har qanday ehtimoliy tajovuzdan xavfsizligini ta'minlash imkonini ham berdi.
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.
Biroq, bu bevosita yoki mahalliy sabablarni bayon qilar ekanmiz, Islomning mohiyatini va uning bir kuchning Xudo hokimiyatini egallashiga, odamlarni Xudodan boshqa birovning qulligiga solishiga yo‘l qo‘ymaydigan strategiyasini unutmasligimiz kerak.
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.
Sura izohlaydigan bu surani muhokama qilishdan oldin, Badr jangi voqealarining qisqacha bayonini berish zarur. Bu, nozil bo'lgan paytdagi umumiy muhitni tushunishga, uning matnining ma'nosini anglashga, uning voqealarga yondashuvda ham, ularni izohlashda ham amaliy ahamiyatini ko'rishga yordam beradi.
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.
Qur’on bayonlarini faqat ularning lug‘aviy ma’nosiga tayanib to‘g‘ri tushunib bo‘lmaydi. Ularni to‘g‘ri anglash uchun, avvalo, ularning tarixiy muhitida yashashga, voqea va vaziyatlarga ularning amaliy va ijobiy yondashuvini qadrlashga harakat qilish kerak. Qur’on bayonlarining ahamiyati o‘zi bilan bog‘liq tarixiy haqiqatdan ancha kengroq bo‘lsa-da, ular o‘sha tarixiy haqiqat nuri ostidagina to‘liq ma’nosini namoyon etadi. Shu tariqa, ular Islomni amalga oshirish uchun kurashayotganlar uchun, ilk musulmonlar duch kelgan vaziyat va sharoitlarga o‘xshash holatlarga duch kelgan paytda, doimiy ahamiyatga va ilhomga ega bo‘lib qoladi. Qur’on o‘z sirlarini faqat lug‘aviy ma’noga tayanib, uning bayonlariga befarq munosabatda bo‘lganlarga hech qachon ochmaydi.
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 Ishoq⁶ rivoyat qiladi:
Muĥammad ibn Isĥāq6 reports:
Payg'ambarga ﷺ xabar yetkazildi: Abu Sufyon ibn Harb boshchiligidagi katta savdo karvoni Shomdan qaytayotgan ekan. Bu karvonda Quraysh xonadonlarining deyarli har biridan ulush bor edi, karvonda esa 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
yoki Quraysh qabilasidan 40 kishi. U o‘z sahobalariga shunday dedi: “Mana, Quraysh karvoni, ularning boyligining ko‘p qismi bilan. Agar uni to‘xtatsangiz, Alloh sizga uni in’om qilishi mumkin.” Ba’zilar tayyorgarlik ko‘ra boshladi, boshqalari esa tayyorlanmadi. Hech kim Payg‘ambar ﷺ jang qilishiga to‘g‘ri kelishini o‘ylamagan edi.
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.
Zād al-Ma`ād va Imtā` al-Asmā` kitoblarida zikr qilinishicha, Payg'ambar ﷺ faqat ulovlari tayyor bo'lgan kishilarga darhol yurishga buyruq bergan va songa juda katta ahamiyat bermagan. Ibn al-Qayyim shunday deydi:
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:
Badr jangida ishtirok etgan musulmonlarning umumiy soni 317 kishi edi: ulardan 86 nafari muhojirlardan, 61 nafari Avs qabilasidan, 170 nafari esa Xazraj qabilasidan edi. Avs qabilasi kishilari soni Xazrajnikidan ancha kam edi, garchi Avslar kuchliroq jangchilar va sobitqadamroq bo'lsalar ham. Buning sababi shu ediki, ularning turar joylari shaharga nisbatan uzoqroq joylashgan edi va jangga tayyorlanish haqidagi chaqiriq ularga kutilmagan holda yetib keldi.
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.
Payg'ambar ﷺ faqat jo'nashga tayyor bo'lgan va minib ketadigan ulov mavjud bo'lganlarni xohlashlarini aytdilar. Ba'zi chekka hududlarda yashovchi kishilar ulovlarini olib kelguncha kutib turishni so'radilar, lekin u zot ﷺ rad etdilar. Darhaqiqat, jang qilish niyati yo'q edi va bunday ehtimol uchun hech qanday tayyorgarlik ko'rilmagan edi, ammo God ularni tayyorgarliksiz holatlarida dushmanlari bilan yuzma-yuz qilib qo'ydi.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
Abu Sufyon Hijozga yaqinlashganda, yo'lda uchragan har bir yo'lovchidan xabar olishga harakat qildi. U o'zi bilan olib kelayotgan odamlarning mol-mulki xavfsizligidan xavotirda edi. Ba'zi yo'lovchilar unga Muhammad ﷺ karvonini to'sib qolish uchun o'z izdoshlarini safarbar qilganini aytishdi. Abu Sufyon Damdam ibn Amr al-G'ifariyni yollab, uni Makkaga yubordi; u Makka aholisiga mol-mulkini himoya qilish zarurligini va Muhammad ﷺ hamda uning sahobalari karvonni to'sib qolish arafasida ekanini xabar qilishi kerak edi. Damdam Makka tomon juda tez yo'l oldi. Al-Maqriziy shunday rivoyat qiladi:
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:
Makkah aholisi Damdamning baqirganini eshitib hayajonga tushdi: "Quraysh xalqi! Lu'ayy ibn G'olib avlodlari! Falokat! Ofat! Abu Sufyonning mol-mulki Muhammad va uning sahobalari tomonidan to'sib olinmoqda. Karvonni qutqara olasizlarmi, shubhaman. Yordam! Yordam!" Xabarining og'irligini ko'rsatish uchun Damdam tuyasining quloqlarini kesdi va o'z ko'ylagini yirtdi. Quraysh zudlik bilan barcha imkoniyatlarini safarbar qilishga kirishdi va uch kun ichida tayyor bo'ldi, ba'zi rivoyatlarga ko'ra esa atigi ikki kun ichida.
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.
Kuchlilar kuchsizlarga yordam berdi. Suhayl ibn `Amr, Zam`ah ibn al-Aswad, Tu`aymah ibn `Adiy, Ĥanżalah ibn Abī Sufyān va `Amr ibn Abī Sufyān barchasi odamlarni Quraysh qo'shiniga qo'shilishga undar edi. Suhayl o'z qavmiga shunday dedi: “Muĥammad ﷺ va Yathribdan kelgan murtadlarga mol-mulkingizni va karvoningizni tortib olishga ruxsat berasizmi? Kimga pul yoki hokimiyat kerak bo'lsa, u olsin.” Umayya ibn Abī al-Şalt esa uning maqtovini qisqa she'rda aytdi.
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.
Navfal ibn Muoviya ad-Dili bir qancha boy kishilar bilan gaplashib, o'z ulovi bo'lmagan odamlarga lashkarga qo'shilish uchun ulov ta'minlash maqsadida moliyaviy hissa qo'shishga da'vat qildi. Abdulloh ibn Abi Rabi'a unga 500 ta berdi.
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 [oltin valyuta] — u uni o‘zi istagan yo‘sinda armiyani mustahkamlashga sarflashi uchun. U Ĥuwayţib ibn `Abd al-`Uzzādan yana 200 dinor, qurol-aslaha va minomsiz otlar sotib olish uchun esa qo‘shimcha 300 dinor oldi. Tu`aymah ibn `Adiy esa 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
...tuya va jangchilarning oilalarini boqishni o‘z zimmasiga oldi. Jangga o‘zi bormoqchi bo‘lmagan har kim o‘rniga boshqasini yubordi. Abu Lahab bilan gaplashishdi, ammo u na o‘zi qo‘shilishni, na o‘rniga birovni yuborishni xohlamadi. Shuningdek, rivoyat qilinishicha, u o‘rniga qarzdor bo‘lgan al-Os ibn Hisham ibn al-Mug‘iraни yubordi va unga, agar uning o‘rniga borsa, qarzini bekor qilishini aytdi. Shunday ham bo‘ldi.
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.
"Addās" — a Christian slave — ko‘p urindi, ya’ni o‘z xo‘jayinlari, Rabī‘aning o‘g‘illari `Utbah va Shaybah, shuningdek, al-`Āş ibn Munabbihni (bu ishga) qo‘shilishdan qaytarishga harakat qildi.
`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.
Umayya ibn Xalaf esa, aksincha, lashkarga qo‘shilmaslikka qaror qildi, ammo Uqba ibn Abu Mu‘ayt va Abu Jahl uni qattiq койitishdi. U ularga shunday dedi:
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:
"Menga bu vodiydagi eng yaxshi tuyani sotib ol." Ular unga 300 ga tuya sotib olishdi.
“Buy me the best camel in this valley.” They bought him a camel for 300
Dirhamlar [kumush tanga pul], lekin bu musulmonlar tomonidan qo'lga kiritilgan urush o'ljasining bir qismi edi.
Dirhams [a silver currency], but it was part of the spoils of war taken by the Muslims.
Al-Ḥārith ibn ʿĀmir dan ko‘ra ortiqcha ishtiyoq bilan boradigan hech kim yo‘q edi. Đamđam ibn ʿAmr Makka vodiysini ko‘rgan edi, uning ikki uchidan ham qon oqayotgan edi.
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.
`Otika binti Abdulmuttalib, Payg'ambarning ﷺ xolasi, tushida har bir uyda o'lim va qon haqida ogohlantiruvchi bir narsani ko'rgan edi. Shu sababli, sog'lom fikri bilan tanilgan kishilar urushga otlanishni xohlamadilar. Ular o'zaro fikr almashishga kirishdilar.
`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.
Ular orasida borishni istamaganlar: al-Ḥorith ibn Omir, Umayya ibn Xalaf, Utba ibn Robi'a, Shayba ibn Robi'a, Hakim ibn Hizom, Abu al-Baxtariy ibn Hisham, Aliy ibn Umayya ibn Xalaf va al-Os ibn Munabbih edi, ammo Abu Jahl ularning hammasini tanbeh qildi, bu ishda unga Uqba ibn Abu Muayt va al-Nazr ibn al-Horith ibn Kildah yordam berdi. Shunday qilib, Quraysh musulmonlar bilan uchrashish uchun yurishga kelishib oldi.
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.
Quraysh qo'shini bayram kayfiyatida, qo'shiqchilar va musiqa sadolari ostida, yaxshi ovqatlanib yo'lga chiqdi. Ularning lashkari 950 kishidan iborat edi: 100 nafar og'ir qurollangan askar 100 ta otda o'tirgan, piyoda ketayotganlar uchun esa ko'p miqdorda zirh bor edi. Ularda 700 ta tuya bor edi. Ularni Qur'oni karimda eng to'g'ri ta'riflash mumkin: "Ular kabi bo'lmanglar, ular o'z uylaridan takabburlik bilan, odamlar ko'rsin va maqtasin deb chiqdilar. Ular Allohning yo'lidan to'sadilar. Alloh esa ularning qilayotgan ishlarini to'liq biladi". (47-oyat)
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)
Ular yurish qilar ekan, ularning qalbida Payg'ambar ﷺ va uning sahobalariga nisbatan katta adovat bor edi, chunki ular savdo karvonini to'sib olmoqchi bo'lishgan edi. Musulmonlar ilgari `Amr ibn al-Hađramīni o'ldirgan va u boshqarib kelayotgan kichik karvonni olib qo'yishgan edi.9 Abū Sufyon 70 kishi bilan birga karvonni boshqarib borardi
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
u ichida Makhramah ibn Nawfal va `Amr ibn al-`Āş ham bor edi. Karvonda 1000 dan kam bo'lmagan tuya bor edi, ularga savdo-sotiq molları ortilgan edi. Ular Madinaga yaqinlashganda juda xavotirga tushdilar, ayniqsa Damdam ibn `Amr va Qurayshdan kelishi kerak bo'lgan yordam kech kelayotgani uchun. Abū Sufyān karvon boshida Badrga yetib kelganda, aniqlanib qolishidan qo'rqdi. Shuning uchun u yo'nalishini o'zgartirdi va karvonini dengizga yaqinroq olib ketdi, Badrni chap tomonida qoldirib, tezlik bilan yo'l bosdi.
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.
Shu orada Quraysh qo'shini xotirjamlik bilan yurib borardi: yo'lda ularga yetib kelgan har kimni ovqatlantirardi va ovqat uchun ko'plab tuyalarni so'yardi. Keyin Qays ibn Imri' al-Qays Abu Sufyonning xabari bilan ularning oldiga keldi. Xabarda ular qaytishga chaqirilgan edi: "Yasrib xalqi sizni o'ldirib qo'yishi mumkin bo'lgan xavfga o'zingizni duchor qilmang. Siz faqat savdo karvoningizni va mol-mulkingizni himoya qilish uchun yo'lga chiqdingiz. Endi esa, Xudoning yordami bilan, u xavfsiz bo'lgan ekan, sizning boshqa maqsadingiz qolmadi." U Quraysh ahlini qaytishga ko'ndirishga urindi, lekin ular rad etdilar. Abu Jahl dedi: "Biz qaytmaymiz, balki Badrga yurib boramiz, u yerda uch kun turib bayram qilamiz. Tuyalar so'yib, kim xohlasa, bizning oldimizga kelsin deb, ovqatlantiramiz, ko'p sharob ichamiz, qo'shiqchilar va raqqosalar bizni tomosha qiladi. Butun Arabiston bizning haqimizda eshitadi va abadul-abad bizdan qo'rqib yashaydi."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 Abū Sufyān ning oldiga qaytib bordi va Quraysh qo‘shini yo‘lida davom etayotganini unga aytdi.
Qays went back to Abū Sufyān and told him that the Quraysh army marched on.
U dedi: «Mening qavmimga voy! Bularning hammasi Amr ibn Hishom ishi [ya'ni Abu Jahl]dir».
He said: “Woe to my people! This is all the work of `Amr ibn Hishām [i.e. Abū Jahl].
U u qaytishni xohlamaydi, chunki u rahbarlikni o‘z qo‘liga olgan va haddan oshib ketgan. Haddan oshish yomon alomatdir. Agar Muhammad ﷺ ustunlik qilsa, biz xo‘rlikka uchraymiz.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 ibn Ishoq rivoyat qiladi:
Muĥammad ibn Isĥāq reports:
Al-Akhnas ibn Sharīq, Zuhra qabilasining ittifoqchisi bo‘lgan, o‘z qavmiga shunday dedi:
Al-Akhnas ibn Sharīq, who was an ally of the Zuhrah clan, said to his people:
“Xudo sizning molingizni saqlab qoldi va qavmdoshingiz Maxramah ibn Navfalni asradi. Siz uni va uning molini qutqarish uchun yig'ildingiz. Agar sizni qo'rqoqlikda ayblashsa, aybni menga qo'yinglar va keling, orqaga qaytaylik. Hech narsa uchun jang yo'liga kirishingizga hojat yo'q. Bu odam [ya'ni Abu Jahl] aytayotgan gaplarga quloq solmang.” Ular uning maslahatini qabul qilishdi va uylariga qaytib ketishdi.
“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.
Zuhra qabilasidan birorta ham odam Badr jangida qatnashmadi. Qurayshning qolgan qabilalari bosim ostida qolib, o'z odamlarini jangga yuborishdi, faqat `Adiy ibn Ka`b qabilasi bundan mustasno edi. Bundan tashqari, Tolib ibn Abu Tolib Quraysh qo'shinida edi, ammo unga ba'zi odamlar aytdilar: "Biz sizlar, Hoshimiylarni yaxshi bilamiz. Garchi biz bilan birga kelsangiz ham, sizning hamdardligingiz Muhammad ﷺ tomonidadir." Shuning uchun u yurishchilar bilan davom etmay, uyiga qaytib ketdi.
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.
Shu orada Payg'ambar ﷺ Ramazon oyida sahobalari bilan yo'lga chiqdi. Ularda atigi 70 ta tuya bor edi, ularga navbat bilan minishardi. Payg'ambar ﷺ, Ali ibn Abu Solib va Marsad al-G'anaviy bitta tuyaga birgalikda minishdi. Hamza ibn Abdulmuttalib, Zayd ibn Horisa va Payg'ambar ﷺning ikki xizmatkori, Abu Kabshah va Anasa bitta tuyani navbatma-navbat minishdi, Abu Bakr, Umar va Abdurrahmon ibn Avf esa yana bir tuyaga birgalikda minishdi.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
Imtā` al-Asmā` kitobida al-Maqriziy rivoyat qiladi:
In Imtā` al-Asmā`, al-Maqrīzī reports:
Payg'ambar ﷺ Badr yaqinlashguncha yurishni davom ettirdi, u yerda Quraysh qo'shinining yurishi haqida xabar oldi. U sahobalari bilan maslahatlashdi.
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 birinchi bo‘lib gapirdi va uning so‘zlari Payg‘ambar ﷺ ga tasalli bo‘ldi. Undan keyin Umar gapirdi va u ham xuddi shu ruhda so‘zladi, so‘ngra qo‘shimcha qildi:
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:
“Allohning Elchisi! Bu, albatta, Quraysh o‘z sha’nini himoya qilayotgani. Ular sharafli holatga erishganlaridan beri hech qachon xor bo‘lmaganlar va kufrga botganlaridan beri hech qachon iymon keltirmaganlar. Alloh haqqi, ular o‘z sharafli mavqeidan hech qachon voz kechmaydilar va albatta sizga qarshi jang qiladilar. Shuning uchun tayyor bo‘lganingiz ma’qul.” Navbatdagi so‘zga chiqqan al-Miqdod ibn ‘Amr dedi: “Allohning Elchisi! Nima to‘g‘ri deb bilsangiz, shuni qiling. Biz sizga Muso (alayhissalom)ga Isroil o‘g‘illari aytgandek demaymiz: ‘Sen Robbing bilan borib, dushman bilan jang qil, biz esa shu yerda qolamiz!’ Biz aytamizki: ‘Robbing bilan borib, dushman bilan jang qil, biz ham sen bilan birga jang qilamiz.’ Sizni haq bilan yuborgan Zotga qasamki, agar bizni Bark al-G‘imod [Yamandagi uzoq bir joy] tomon yurishga chaqirsangiz, to u yerga yetguningizcha yo‘lingizga to‘siq bo‘lgan har kim bilan biz sizning yoningizda jang qilamiz.” Payg‘ambar ﷺ unga rahmat aytdi va uchun duo qildi.
“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.
Lekin Payg'ambar ﷺ o'z sahobalariga yana: "Menga maslahatlaringizni bering", deb davom etdi. U ayniqsa Ansordan eshitishni xohlardi, chunki u ansorlar Madinada unga hujum qilganlarga qarshi himoya qilishgagina majbur deb o'ylashlari mumkin, deb sezardi, ular unga bergan va'dalarida o'z ayollari va bolalarini himoya qilganlaridek uni himoya qilishga va'da berishgan edi.14 Sa'd ibn Mu'oz turib dedi: "Ansor nomidan men javob beraman. Ey Xudo Elchisi, bizning fikrimizni bilishni istaganga o'xshaysiz?" Payg'ambar ﷺ shunday ekanini ishora qilganda, Sa'd dedi: "Menimcha, siz ma'lum bir maqsad sari yo'l olgandingiz, keyin esa boshqa narsa haqida vahiy oldingiz! Biz sizga iymon keltirdik va sizning xabaringizni haqiqat xabari sifatida qabul qildik. Biz sizga har doim aytganingizni bajarishga qat'iy va'da berdik. Oldinga yuring, ey Xudo Elchisi, istagan ishingizni qiling, biz sizning orqangizda bormiz. Sizni haqiqat xabari bilan yuborgan Zotga qasamki, agar bizni dengizgacha olib borsangiz ham, biz siz bilan birga otamiz. Bizdan hech kim orqada qolmaydi. Kim bilan xohlasangiz sulh tuzing, kim bilan xohlasangiz aloqani uzing, mol-mulkimizdan xohlaganingizni oling. Siz olgan narsa qoldirganingizdan yaxshiroqdir. Jonimni qo'lida tutgan Zotga qasamki, men bu yo'ldan hech qachon bormaganman va uni bilmayman. Shunga qaramay, ertaga dushmanimiz bilan uchrashishdan hech qanday tashvishimiz yo'q. Urush boshlansa, qattiq va mustahkam iroda bilan jang qilamiz. Biz Xudodan sizga yoqadigan narsani ko'rsatishimizga imkon berishini so'raymiz. Endi Xudoning barakasi bilan oldinga yuring."
Boshqa rivoyatda aytilishicha, Sa'd Payg'ambarga dedi: "Biz ortda qoldirgan ba'zi xalqimiz ham sizni biz kabi sevadi va sizga itoat qiladi; lekin ular kelmadilar, chunki faqat savdo karvoni ekanini o'ylashdi. Sizga turar joy bo'lishi uchun chodir qurib qo'yaylikmi va minib yuradigan ulovingizni tayyorlaylikmi? Shundan keyin dushmanimiz bilan jang qilamiz. Agar Xudoning inoyati bilan g'alaba qilsak, biz istagan narsamiz shudir. Agar boshqa ehtimol yuz bersa, u holda siz otingizga minib, qolgan xalqimizga qo'shilasiz." Payg'ambar unga bir necha mehribon so'zlar aytdi va qo'shib qo'ydi: "Yoki Alloh bundan yaxshiroq narsani xohlashi mumkin." So'ngra Payg'ambar ﷺ sahobalariga dedi: "Alloh barakasi bilan oldinga yuringlar."
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.
Xudo menga ikki guruhdan birini va'da qildi. Xudo haqqi, go'yo ular orasidan bir qismi o'ldiriladigan joyni ko'rib turgandek bo'laman». Bu so'zlarni eshitgan Payg'ambarning sahobalari jang bo'lishini va savdo karvoni qochib qutulishini angladilar. Payg'ambarning so'zlarini eshitib, ular g'alabaga umid bog'ladilar. Payg'ambar uch kishiga bayroqlar topshirdi: birini Mus'ab ibn Umayrga berdi, ikkita qora bayroqni esa Ali va Ansordan bir kishiga [Sa'd ibn Mu'oz deb aytiladi] berdi. U qurollarni chiqardi. Payg'ambar Madinadan chiqqanda, uning bayroqdorи yo'q edi.
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.
Payg'ambar Badr tekisligining etagiga juma kuni kechasi, 17-kuni yetib keldilar
The Prophet arrived at the bottom of the Badr plain on Friday night, 17
Ramazon. Keyinroq u Alini, az-Zubayrni, Sa‘d ibn Abu Vaqqosni va Basbas ibn Amrni suv quduqlari atrofida razvedka qilish uchun yubordi. U bir tepalikni ko‘rsatib dedi: “U yerda biror xabar olishingiz mumkin.” U yerda Quraysh qabilasiga tegishli, suv tashish uchun ishlatiladigan bir qancha tuyalarni topdilar. Tuyalar yonidagi odamlarning ko‘pchiligi qochib ketdi. Ulardan biri, Ujayr ismli kishi Quraysh odamlariga baqirdi: “Sizning odamingiz [ya’ni Payg‘ambar ﷺ] suv tashuvchilaringizni oldi.” Bu ularning orasida vahima tug‘dirdi. Ularning ustiga yomg‘ir yog‘ardi. O‘sha kecha ular Ubaydah ibn Said ibn al-Osga tegishli qul Abu Yasorni, Munabbih ibn al-Hajjojga tegishli Aslamni va Umayya ibn Xalafga tegishli Abu Rofi‘ni olib ketishdi. Uchalasi Payg‘ambar ﷺ namoz o‘qiyotgan paytda Uning huzuriga olib kelindi. Ular Qurayshga suv tashish uchun javobgar ekanliklarini aytdilar, ammo Payg‘ambarning ﷺ sahobalari buni yoqtirmadilar va ularni urdilar. Shunda ular Abu Sufyon va uning karvoni bilan birga sayohat qilayotganliklarini aytdilar. Shunda ularni qo‘yib yuborib, kutib turdilar. Payg‘ambar ﷺ namozini tugatgach, sahobalariga dedi: “Agar ular sizlarga rostini aytsalar, ularni urasizlar; agar yolg‘on aytsalar, ularni tinch qo‘yasizlar!” So‘ngra u asirlardan Quraysh haqida so‘radi, ular esa tepalikning narigi tomonida ekanliklarini, har kuni ovqat uchun to‘qqiz yoki o‘n tuyani so‘yishlarini aytdilar va lashkarda bo‘lgan ba’zi kishilarning ismlarini sanab o‘tdilar.
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.
Payg'ambar ﷺ dedilar: «Qo'shin 900 dan 1000 gacha kishidan iborat. Makka sizga o'zining eng aziz farzandlarini yubordi.» Payg'ambar ﷺ sahobalaridan lager qurish uchun joy haqida maslahatlashdi. Al-Hubob ibn al-Mundhir ibn al-Jamuh dedi: «Bizni oldinga, dushmanga eng yaqin suv quduqigacha olib boring. Men bu joyni va uning quduqlarini bilaman. Uning quduqlaridan birida sof suv mo'l, u yerda lager qurishimiz, havza yasashimiz va idishlarimizni unga solishimiz mumkin.»
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.
Shunday qilib, jang paytida bizda ichadigan suv bo'ladi. Qolgan quduqlarni ham yopib qo'yamiz." Payg'ambar ﷺ unga dedilar: "Sen yaxshi maslahat berding."15 U o'rnidan turdi va al-Ĥubob ko'rsatgan quduq yonida qo'nish uchun yo'lga chiqdi.
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.
Payg'ambar ﷺ o'sha kechani, juma kuni, Ramazonning 17-kuni, daraxtning kesilgan tanasiga yuzini qaratib, namoz o'qib o'tkazdilar. Yomg'ir yog'di, ammo musulmonlar turgan joyda yomg'ir yengil edi: u yerdagi tuproqni qattiq qildi, lekin yurishga qiyinchilik tug'dirmadi. Quraysh turgan joyda esa yomg'ir ancha kuchli bo'ldi, garchi ikki lashkar bir-biriga unchalik uzoq bo'lmasa ham. Darhaqiqat, bu yomg'ir mo'minlar uchun baraka, kofirlar uchun esa haqiqiy kulfat edi. Shu kecha musulmonlar chuqur uyquga ketdilar, shu darajaga yetdiki, odam boshini ko'kragiga egib uxlardi va bir yonga ag'darilib ketguncha buni sezmasdi. Yosh yigit Rifo'a ibn Rofi' ibn Molik tush ko'rib, nam bo'lib qoldi va kecha tugamasdan oldin g'uslni ado etishga ulgurdi. Payg'ambar ﷺ `Ammor ibn Yosir va `Abdulloh ibn Mas`udni Quraysh qo'nib turgan joy atrofini aylanib kelishga yubordilar. Ular qaytib kelib, kofirlar qo'rquvda ekanini va yomg'ir qattiq yog'ayotganini aytdilar.
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.
Quduqning yonida Payg‘ambar uchun bir chayla qurildi, Sa‘d ibn Mu‘Оа esa uning eshigi oldida qilichini qo‘lida tutib turdi. Payg‘ambar ﷺ jang bo‘ladigan joy atrofida aylanib yurdi va sahobalariga ba‘zi joylarni ko‘rsatib, "Falon kishi mana shu yerda o‘ldiriladi, falon kishi esa mana u yerda o‘ldiriladi", deb aytdi. U ko‘rsatgan joydan tashqarida, u zot nomlagan kishilardan hech biri o‘ldirilmadi. Payg‘ambar ﷺ sahobalarini tartibga keltirdi va Abu Bakr bilan birga chaylaga qaytib keldi.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