Allohning Elchisi ﷺ Madinaga joylashdilar va u yerda darhol jamiyatda Islom qoidalarini joriy etishga kirishdilar. Aynan shu paytda qonunchilikka oid Vahiy nozil bo‘ldi. U zot ﷺ Islom davlatining asoslarini mustahkamladilar va jamiyatni Islom hamda uning tizimlari asosida barpo etdilar. U zot ﷺ musulmonlar orasida birodarlik o‘rnatdilar va shu tariqa Islom Shariat asosidagi tizim sifatida jonlandi, uning Xabarini yoyish vazifasini o‘z zimmasiga olgan jamiyat tomonidan qabul qilindi. Musulmonlar soni sezilarli darajada ortdi va ular e’tiborga loyiq kuchga aylandi; yakka shaxslar ham, guruhlar ham har kuni Islomni qabul qilar edi, ular orasida yahudiylar va boshqalar ham bor edi.

The Messenger of Allah (pbuh) settled in Madinah, where he at once began to implement the Islamic rules in the society. It was at this time that the Revelation concerning legislation descended. He (pbuh) strengthened the fundamentals of the Islamic State and built the society on the basis of Islam and its systems. He (pbuh) created a brotherhood amongst the Muslims and it was then that Islam came to life as a system based on the Shari’ah, adopted by a society that took on the task of spreading its Message. The number of Muslims substantially increased and they became a force to be reckoned with, individuals and groups alike embraced Islam every other day, amongst them Jews and others.

Payg'ambar (ﷺ) Madinada Islomning mavqeyi mustahkamlanganiga ishonch hosil qilgach, xabarni Arabiston yarimorolining qolgan qismiga, uning tashqarisiga yoyish haqida o'ylay boshladi. Biroq u Quraysh Da'vat yo'lida dahshatli to'siq ekanini bilar edi: bu moddiy to'siq edi, unda aqliy munozara vositalari quloqqa kirmasdi. Shu sababli, bu to'siqni kuch bilan yengib o'tish kerak edi.

Once the Messenger of Allah (pbuh) was confident about the status of Islam in Madinah, he began to think about spreading the Message outside to the rest of the Arabian Peninsula. However, he knew that Quraysh formed a formidable obstacle in the way of the Da’wah, a material obstacle where the means of intellectual discussion would fall on deaf ears. Therefore, the obstacle would have to be overwhelmed by force.

Rasulullah ﷺ Makkada bo‘lganlarida bu moddiy to‘siqni bartaraf eta olmadilar, chunki Islomda bunday to‘siqni yo‘q qilishga qodir bo‘lgan zarur moddiy kuchni yaratishga qodir Davlat mavjud emas edi. Ammo Islom Davlati tashkil topgandan so‘ng, Rasulullah ﷺ endi o‘zida mavjud bo‘lgan katta imkoniyatlar yordamida bunday moddiy to‘siqlarni bartaraf etish ustida ish olib bora oldilar. Endi o‘zlarida bunday siyosatni amalga oshirish vositalari bo‘lgani uchun, ularga faqat armiya va urushni tayyorlash hamda Da’vatni yoyish uchun yangi siyosatni qabul qilish kerak edi. Shu sababli ular ﷺ Quraysh oldida kuch namoyish etish maqsadida yurishlar va reydlar boshlab berdilar, ularning ba’zilarida o‘zlari shaxsan ishtirok etdilar. Oxirgi yurish ‘Abdulloh ibn Jahshning yurishi bo‘lib, u Badr jangiga kirish vazifasini o‘tadi.

The Messenger of Allah (pbuh) was unable to remove this material obstacle when he was in Makkah because Islam did not have a State capable of generating the required material force necessary to remove that obstacle. However, since the establishment of the Islamic State, the Messenger of Allah (pbuh) was able to work to remove such material obstacles by considerable means now at his disposal. With the means to enforce such a policy now available to him, all he (pbuh) had to do was to prepare the army and war, and adopting a new policy to spread the Da’wah. This is the reason why he (pbuh) initiated expeditions and raids, some of which he took part in personally, so as to defy Quraysh with a show of force. The last expedition was that of ‘Abdullah ibn Jahsh which served as an introduction to the battle of Badr.

Allohning Elchisi ﷺ ikkinchi hijriy yilda Rajab oyida Abdulloh ibn Jahshni bir guruh muhojirlar bilan yubordi. U unga xat yozdi va uni ikki kun yo‘l yurmaguncha xatni ochib o‘qimaslikka buyurdi; shundan so‘ng xatdagi ko‘rsatmalar bo‘yicha ish tutishi kerak edi, lekin hamrohlaridan hech birini majburlamasligi kerak edi. Abdulloh ikki kun yo‘l yurgach, xatni ochib o‘qidi, unda shunday yozilgan edi: “Mening bu xatimni o‘qiganingizda, Makka bilan Toif orasidagi Nakhlaga yetguncha yo‘lingizda davom eting. U yerda Quraysh uchun poylab turing va ular nima qilayotganini bizga aniqlab bering.” U hamrohlariga xat va unga topshirilgan vazifa haqida gapirib berdi, shuningdek, Allohning Elchisi ﷺ ning hech kimni majburlamaslik haqidagi ko‘rsatmasi haqida ham ularga xabar berdi.

The Messenger of Allah (pbuh) sent ‘Abdullah ibn Jahsh out with a group of Muhajireen during the month of Rajab in the second year of Hijra. He (pbuh) wrote him a letter, and ordered him not to look at it until he had journeyed for two days whereupon he should act on its instructions, but he should not put pressure on any of his companions. When ‘Abdullah had traveled for two days he opened the letter and read it, this is what it said, “When you have read this letter of mine, proceed until you reach Nakhlah between Makkah and Ta’if. Lie there for the Quraysh and find out for us what they are up to.” He told his companions about the letter and the task assigned to him, he also informed them about Allah’s Messenger’s instructions not to put any pressure on anyone.

Ular hammasi davom etishga rozi bo‘ldilar va shunda u sahobalari bilan yo‘lga chiqdi. Ular Sa’d ibn Abu Waqqos az-Zuhriy va ‘Utbah ibn G‘azvon yo‘qolgan tuyani qidirib ketganlarida bir-laridan ajralib qolgunlaricha guruh bo‘lib birga yurdilar. Oxir-oqibat ular Quraysh qo‘liga asir tushishdi. ‘Abdulloh ibn Jahsh Quraysh harakatini kuzatish uchun Nakhlada to‘xtadi va shu yerda ularning savdo mollarini olib o‘tayotgan karvonlaridan biri o‘tib qoldi. ‘Abdulloh va uning sahobalari bu ish haqida o‘zaro maslahatlashdilar, chunki bu Rajab oyining so‘nggi kuni edi va Allohning Elchisi ﷺ jang qilish haqida hech qanday ko‘rsatma bermagan edi. Ular bir-birlariga dedilar: “Alloh haqqi, agar bugun kechasi ularni tinch qo‘ysangiz, ular muqaddas hududga kirib, sizdan xavfsiz qoladilar, agar ularni o‘ldirsangiz, muqaddas oyda o‘ldirgan bo‘lasiz.” Avvaliga ular ikkilanib, ularga hujum qilishdan qo‘rqdilar. Keyin bir-birlarini ruhlantirib, jang qilishga qaror qildilar. Musulmonlardan biri karvon boshlig‘i ‘Amr ibn al-Hadramiyga o‘q uzib, uni o‘ldirdi. Musulmonlar ikki asirni olib, karvonni Madinaga olib keldilar.

They all agreed to continue and so he proceeded with his companions. They traveled together as a group until Sa’d ibn Abi Waqqas al-Zuhri and ‘Utbah ibn Ghazwan became separated when they went to look for the camel they had lost. Eventually they were to fall prisoners to the Quraysh. ‘Abdullah ibn Jahsh camped in Nakhlah watching out for the Quraysh and while there one of their caravans carrying merchandise passed by. ‘Abdullah and his companions took council among themselves to decide what to do because this was the last day of the sacred month of Rajab and Allah’s Messenger (pbuh) had not issued any instructions about fighting. They said to each other, “By Allah, if you leave them alone tonight they will get into the sacred area and will be safe from you, and if you kill them, you will kill them in the sacred month.” At first they were hesitant and feared to attack them. Then they encouraged each other and decided to fight. One of the Muslims shot the leader of the caravan ‘Amr ibn al Hadrami and killed him. The Muslims took two prisoners and escorted the caravan to Madinah.

Qachonki ular Allohning Elchisi (ﷺ) huzuriga kelganlarida, u zot ularga dedilar: "Men sizlarga muqaddas oyda urush qilishni buyurmagan edim". Keyin Payg'ambar (ﷺ) karvon masalasini va ikki asirni to'xtatib qo'ydilar, ulardan hech narsa olishni rad etdilar. Bu Abdulloh ibn Jahshning yurishi edi, uni Allohning Elchisi (ﷺ) Quraysh ustidan kuzatuv olib borish uchun yuborgan edilar, lekin u muqaddas oyda jang, qotillik va ularning ba'zi kishilarini asirga olishga, karvonni esa o'lja sifatida olishga olib kelgan edi. Shunday ekan, bu harakatning Islomdagi hukmi qanday bo'ladi? Aynan shu narsa Allohning Elchisini (ﷺ) tashvishga solgan edi va shuning uchun u zot asirlar va o'ljani Alloh (SWT) tomonidan bu masala bo'yicha hukm kelguniga qadar to'xtatib turdilar. Quraysh bu masalani Islomga va Muhammad (ﷺ)ga qarshi targ'ibot vositasi sifatida ishlatish imkониyatini qo'ldan boy bermadi. Ular barcha arablar orasida Muhammad (ﷺ) va uning sahobalari muqaddas oyni buzgan, qon to'kkan, mol-mulkni tortib olgan va odamlarni asirga olgan, deb jar soldilar. Makkada Quraysh bilan u yerda qolgan musulmonlar o'rtasida bahslar boshlandi, musulmonlar javoban, birodarlari karvonga Sha'bon oyida hujum qilgan, Rajabda emas, deb aytdilar, lekin ularning javobi yetarli bo'lmadi va Quraysh tomonidan Islomga qarshi boshlangan targ'ibotni bostirishga ojiz qoldi. Yahudiylar ham bu kampaniyaga qo'shilib, Abdulloh ibn Jahshning harakatini sharmanda qilish va tuhmat qilishni boshladilar. Bu targ'ibot musulmonlarga o'z ta'sirini ko'rsatdi, shu orada Allohning Elchisi (ﷺ) vahiy va masala bo'yicha Allohning hukmini kutib jim turdilar, to Alloh (SWT) Baqara surasida quyidagini nozil qilguniga qadar:

When they came to the Messenger of Allah (pbuh) he said to them, “I did not order you to fight in the sacred month.” Then he (pbuh) put on hold the issue of the caravan and the two prisoners refusing to take anything from them. That was the conclusion of ‘Abdullah ibn Jahsh’s expedition whom the Messenger of Allah (pbuh) had sent to watch the Quraysh, but instead had led to fighting, killing, and imprisoning some of thier men and taking the caravan as booty during the sacred month. So what would be the Islamic verdict on this action? This is what concerned Allah’s Messenger (pbuh) and hence that is the reason why he held the prisoners and the booty in suspense, to wait for the verdict from Allah (swt) on the matter. The Quraysh grabbed the opportunity of using the issue as a source of propaganda against Islam and Muhammad (pbuh). They trumpeted among all the Arabs that Muhammad (pbuh) and his Sahabah had violated the sacred month, shed blood, seized properties and imprisoned people. Arguments arose in Makkah between the Quraysh and the Muslims who had remained there, and in reply the Muslims said that their brothers had attacked the caravan in Sha’ban and not Rajab, but their response was not enough and failed to quell the propaganda launched by the Quraysh against Islam. The Jews picked up on the campaign as well and began disgracing and slandering ‘Abdullah ibn Jahsh’s action. The propaganda took its toll on the Muslims, meanwhile Allah’s Messenger (pbuh) kept silent awaiting the Revelation and Allah’s verdict on the affair until Allah (swt) revealed in Surah al-Baqarah:

“Ular sizdan muqaddas oylarda urush haqida so‘raydilar. Ayting: “Unda urush qilish katta (gunoh) dir, lekin Allohning huzurida undan ham kattaroq (gunoh) — odamlarni Allohning yo‘lidan to‘sish, Unga kufr keltirish, Al-Masjid al-Harom yo‘lini to‘sish va uning aholisini u yerdan haydab chiqarishdir. ‘Al-Fitna’ esa o‘ldirishdan ham yomonroqdir. Agar qodir bo‘lsalar, ular sizlarni dinингиздan (Islomdan) qaytarmaguncha sizlar bilan urushishdan to‘xtamaydilar.” {Al-Baqara, 2:217}.”

“They ask you concerning fighting in the sacred months. Say, “Fighting therein is a great (transgression) but a greater (transgression) in the sight of Allah is to prevent mankind from following the way of Allah, to disbelieve in Him, to prevent access to Al-Masjid-al-Haram, and to drive out its inhabitants, and ‘Al-Fitnah’ is worse than killing. And they will never cease fighting you until they turn you back from your deen (Islam) if they can.” [Al-Baqarah, 2:217].

Ushbu oyat nozil bo‘lganda musulmonlar xursand bo‘lishdi, Allahning Elchisi ﷺ esa karvondan olingan o‘ljani taqsimlashga kirishdi hamda ikki asirni Sa’d ibn Abi Waqqos az-Zuhriy va ‘Utbah ibn G‘azvon bilan almashtirdi. Bu oyatlar Quraysh tomonidan Islomga qarshi olib borilayotgan tashviqotga tarsaki bo‘ldi. Qur’on Quraysh muqaddas oyda jang qilish haqidagi savoliga javob berdi: jang qilish gunoh ekanini tan oldi, ammo odamlarni Allahning muqaddas Masjidi yo‘lidan qaytarish va uning ahlini undan haydab chiqarish muqaddas oyda jang qilish va o‘ldirishdan ancha og‘irroq ekanini bayon etdi.

When this verse was revealed the Muslims rejoiced and Allah’s Messenger (pbuh) then proceeded to distribute the booty from the caravan and exchange the two prisoners for Sa’d ibn Abi Waqqas al-Zuhri and ‘Utbah ibn Ghazwan. These verses came as a slap in the face of the Quraysh’s propaganda against Islam. The Qur’an answered the Quraysh’s question concerning fighting in the sacred month, agreeing that fighting is a sin, but keeping people back from the way of the sacred Masjid and driving its people away from it was far more serious than fighting and killing in the sacred month.

Quraysh tomonidan musulmonlarni o‘z dinlari uchun qo‘rqitish, qiynash va ta’qib qilish harakatlari muqaddas oyda yoki boshqa har qanday oyda jang qilish va o‘ldirishdan ancha og‘irroq edi. Quraysh ularni dinlaridan qaytarish maqsadida to‘xtovsiz urush olib borgan edi, shuning uchun musulmonlar muqaddas oyda Quraysh bilan jang qilishga haqli edilar va bu ularga hech narsa sifatida qo‘yilishi mumkin emas edi. Islom da’vatiga to‘sqinlik qilib, odamlarni Allohning yo‘lidan qaytarib, Allohga kufr keltirib, odamlarni Muqaddas masjiddan haydab chiqarib va musulmonlarni ta’qib qilib, og‘irroq gunohni sodir etayotgan Quraysh edi. Ular muqaddas yoki boshqa har qanday oyda jang qilinishga loyiq edilar. Shuning uchun ‘Abdulloh ibn Jahsh Quraysh bilan boshlagan jang unga ham, musulmonlarga ham sharmandalik bo‘lmadi.

The Quraysh’s actions of oppressing the Muslims for their Deen by threatening, torturing and persecuting them was far worse than fighting and killing in the sacred month, or any other month for that matter. The Quraysh had relentlessly fought them in an attempt to turn them back from their Deen, therefore the Muslims were entitled to fight the Quraysh in the sacred month and nothing could be held against them. It was the Quraysh who were committing the graver offense by standing in the way of the Islamic Da’wah, by keeping people back from the way of Allah, by disbelieving in Allah, driving out the people from the sacred Masjid and persecuting the Muslims. They deserved to be fought in any and every month, sacred or otherwise. The fight that ‘Abdullah ibn Jahsh initiated against the Quraysh was therefore neither a disgrace to him nor to the Muslims.

Shunday qilib, Abdulloh ibn Jahsh yurishi Islom tarixida burilish nuqtasi bo‘ldi. U islomiy da’vat olib borilish usulidagi chuqur siyosiy o‘zgarishni belgiladi. Vokid ibn Abdulloh at-Tamimiy karvon rahbarini otib o‘ldirdi. Bu Allah (SWT) yo‘lida musulmonlar to‘kkan birinchi qon edi. Musulmonlarni jangga chaqiruvchi jihod oyatlari nozil bo‘lguncha muqaddas oylarda qurolli jang qilish ruxsat etilmagan edi. Shu vaqtdan boshlab qoidalar boshqacha bo‘ldi. Shunday qilib, yuqorida zikr etilgan oyatning aniq hukmi bilan muqaddas oylarda jang qilishni man etuvchi avvalgi hukm bekor qilindi.

Thus, the expedition of ‘Abdullah ibn Jahsh was a turning point in the history of Islam. It marked a profound change of policy in the way that the Islamic Da’wah was to be conducted. Waqid ibn ‘Abdullah al-Tamimi shot the leader of the caravan and killed him. This was the first blood the Muslims shed in the way of Allah (swt). Until the verses of Jihad were revealed commanding the Muslims to fight; armed combat during the sacred months had been unauthorized. From that time on though the rules were different. Thus the previous prevention against fighting in the sacred months was abrogated by the specificity of the above mentioned verse.