Uhud jangi

Uhud jangi - Sealed Nectar Bu kitobning nomi: "Muhrlangan nektar" (ar-Raheeq al-Makhtum) Note: this is a title, so per the rules I'll give the Uzbek rendering only. **Muhrlangan nektar** | Quran Course

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Sealed Nectar Bu kitobning nomi: "Muhrlangan nektar" (ar-Raheeq al-Makhtum) Note: this is a title, so per the rules I'll give the Uzbek rendering only. **Muhrlangan nektar** Bookmark

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Uhud jangi

The Battle Of Uhud

by Saifur Rahman al-Mubarakpuri36 min readViewed 109 times

Badr jangidagi mag'lubiyat Quraysh mag'rurligi o'ch olmasdan qoldira olmaydigan sharmandalik edi. Shu sababli butun Makkada qasos so'zi shiorga aylandi. Makkaliklar hatto Badr jangida o'ldirilgan odamlariga yig'lashni yoki asirlarini fidya evaziga ozod qilishni ham taqiqladilar, toki musulmonlar ularning boshidan o'tayotgan chuqur qayg'u va fojia hissini sezib qolmasin.

The defeat at Badr was an ignominy which the Quraishites pride could not leave unavenged. Revenge was, therefore, the catchword all over Makkah. The Makkans even forbade lamenting over their murdered people, or ransoming their captives at Badr Battle lest the Muslims should realize the grave degree of sadness and feeling of tragedy they were experiencing.

Badr voqeasidan so‘ng Quraysh umumiy kelishuv bilan Musulmonlarga qarshi butun urush boshlash uchun yangidan tayyorgarlik ko‘ra boshladi, shunda ular obro‘lari va yaralangan g‘ururlarini tiklashni maqsad qilgan edi. Yangi jangga kirishga eng ko‘p ishtiyoqmand bo‘lgan mushriklar ‘Ikrima ibn Abu Jahl, Safvon ibn Umayya, Abu Sufyon ibn Harb va ‘Abdulloh ibn Abu Rabi‘a edi. Ular yuzaga kelayotgan Islom jamoasini bir marta va butunlay yo‘q qilishga qat’iy qaror qilgan edilar. Yuksalayotgan Imon—Islomga qarshi birgalikda harakat qilish uchun barcha qabilalarga elchilar yuborildi. Natijada ular ikki mashhur qabila — Kinona va Tihomani hamda ba’zi sahro badaviylari Ahobishni o‘z tomoniga og‘dira oldilar. Shuningdek, Abu Sufyon boshchiligidagi qochib qutulgan karvonning foydasi — 1000 tuya va 50 ming dinor — lashkarni jihozlashga sarflansin, deb qaror qilindi. Oliy Qur’on ularning bu qarorini quyidagi so‘zlar bilan eslatgan:

Butun Madina ogohlantirildi va barcha erkaklar har qanday favqulodda holat kutilganidan namoz paytida ham og‘ir qurollangan holda bo‘ldilar. Ansor sahobalaridan bir guruh ko‘ngilli bo‘lib Payg‘ambar ﷺ ni qo‘riqlashga otlandi va tun bo‘yi uning eshigi oldida ehtiyotkorlik bilan kuzatuvda turdi. Ular orasida Sa‘d ibn Mu‘oz, Usayd ibn Hudayr va Sa‘d ibn Ubada ham bor edi. Kutilmagan hujumga tushib qolmaslik uchun qurollangan guruhlar shaharga olib boradigan kirish joylari va yo‘llarni nazorat qila boshladilar. Mushriklarning harakatini kuzatish maqsadida musulmon qo‘shin bo‘linmalari ehtimoliy dushman hujumlari uchun yo‘nalishlarni patrul qila boshladilar. Makka qo‘shini esa, aksincha, odatdagi g‘arbiy yo‘l bo‘ylab yurishda davom etdi. Al-Abvo‘ga yetganda Abu Sufyonning xotini Hind bint Utba Payg‘ambar ﷺ ning onasi qabrini qazib olishni taklif qildi, lekin qo‘shin sardorlari undan kelib chiqadigan oqibatlardan qo‘rqib, buni qilishdan bosh tortdilar. So‘ng qo‘shin Vodiy al-Aqiqdan o‘tib, o‘ngga burildi va Uhud tog‘i yaqinidagi Aynayn deb ataladigan joyda lager qurdi. Bu 3 hijriy yil, shavvol oyining 6-kuni, juma kuni edi.

The whole of Madinah was put on the alert and all men were heavily armed even during prayer in anticipation of any emergency. A group of Helpers volunteered to guard the Prophet(Peace be upon him) and kept watchful eye all night at his door, amongst whom there were Sa‘d bin Mu‘adh, Usaid bin Hudair and Sa‘d bin ‘Ubadah. Lest they should be taken by surprise, armed groups of the Madinese began to police the entrances and roads leading to the city. To reconnoitre the movements of the polytheists, Muslim platoons began to patrol the routes for any probable enemy raids. The Makkan army, on the other hand, continued the march along the usual western road. On reaching Al-Abwâ’, Hind bint ‘Utbah, Abu Sufyan’s wife, suggested that they dig up the grave of the Prophet’s mother, but the leaders of the army refused to do so for fear of the consequent results. The army then followed Wadi Al-‘Aqeeq and turned right to encamp themselves at a place called ‘Ainain near Uhud Mountain. That was on Friday, 6th Shawwal, 3 A.H.

Madina kashfiyot guruhi Makka qo'shinining xabarlarini bosqichma-bosqich yetkazib turdi. So'ngra Allohning Elchisi ﷺ vaziyat yuzasidan fikr almashish uchun harbiy maslahat yig'ilishini o'tkazdi. U ularga o'zi ko'rgan tush haqida gapirib berdi. U dedi: "Alloh haqqi, men tush ko'rdim — Allohdan xayrli tush bo'lishini so'rayman — go'shtga so'yilgan sigirlarni va qilichimning uchidagi tig'da chuqurcha borligini hamda qo'limni mustahkam zirhga solganimni ko'rdim." "Sigirlar" ta'biri bo'yicha, ba'zi askarlari o'ldiriladi, "qilichning uchidagi chuqurcha" esa uning oilasidan biri jarohat oladi, degan ma'noni anglatdi. "Zirh" esa Madina edi. So'ngra u sahobalariga Madinadan chiqmasliklarini va shahar ichida o'rnashib olishlarini taklif qildi. Uning fikricha, dushmanlar ochiq joyda qolib, o'zlarini charchatishi kerak edi, shunda musulmonlar jang xavfiga duch kelmasdi. Agar ular Madinaga hujum qilishni o'ylasa, musulmon erkaklar ko'cha og'izlarida ularga qarshi jang qilishga tayyor bo'ladilar, musulmon ayollar esa uy tomlaridan yordam berishadi. Al-Xazraj qabilasining sardori sifatida yig'ilishda qatnashgan, munofiqlarning boshlig'i Abdulloh ibn Ubay ibn Salul Payg'ambar ﷺning rejasini qo'llab-quvvatladi.

The scouting party of Madinah conveyed the news of the Makkan army step by step. Then the Messenger of Allâh (Peace be upon him) held a head military consultation assembly to exchange views about the situation. He told them about a dream he had. He said: “By Allâh, I have dreamt of — I implore Allâh to be a dream of bounty — cows slaughtered and that there was a groove at the pointed top of my sword, and that I had inserted my hand into an immune armour.”. The interpretation of ‘the cows’ was that some of his men were killed, and ‘the groove at the pointed top of his sword’ was that a member of his House would be hurt. As for ‘the armour’ it was Madinah. Then he offered a suggestion that his Companions should not go out of Madinah and that they should encamp themselves within the city. He was of the opinion that the enemies should be left in the open to exhaust themselves and thus the Muslims would not risk a battle. But if they thought of attacking Madinah, Muslim men would be ready to fight them at the mouths of lanes; whereas Muslim-women would help from over the house roofs.” ‘Abdullah bin Ubai bin Salul — the head of the hypocrites; who attended the meeting as a chief of Al-Khazraj — supported the Prophet ’s plan.

Aslida uning roziligi rejaning to‘g‘riligiga emas, balki shaxsiy manfaatiga asoslangan edi. U urushmoqchi emas edi. Aksincha, yashirincha jangdan uzoqroq bo‘lishni maqsad qilgan edi. Biroq Allohning irodasi shunday bo‘ldiki, u birinchi marta ochiqchasiga fosh bo‘lib, xor qilindi. Uning irodasi shunday bo‘ldiki, ularning kufrini yashirib turgan parda ochilib, tortib olindi. Allohning irodasi musulmonlarga ichki kiyimlari ichida va kiyimlarining yenglarida sudralib yurgan ilonlarning haqiqatini tanib olish imkonini berdi. Allohga shukrlar bo‘lsinki, ular hayotlarining eng og‘ir paytlaridan birida ularni tanidilar.

As a matter of fact his agreement was not based on the righteousness of the plan but rather on personal benefit. He did not want to fight. On the contrary he secretly aimed at being far away from fight. However it was Allâh’s Will that he should be disclosed and disgraced in public — for the first time. It was His Will that the curtain which concealed their disbelief behind should be uncovered and pulled down. Allâh’s Will enabled the Muslims to recognize the reality of those snakes that were creeping within their garments and inside the sleeves of their clothes. Thanks to Allâh they recognized them in one of the most critical times of their lives.

Ba'zi eng sharafli sahobalar, Badr jangida jihodda qatnasha olmagan kishilar, Payg'ambar (alayhissalom) Madinadan chiqishini taklif qilib, uni o'z fikrlariga ko'ndirishga harakat qildilar. Ulardan biri shunday dedi: “Ey Allohning Elchisi (alayhissalom)! Biz uzoq vaqtdan beri shu kunni kutib yurdik va Allohdan shu kunning yaqinlashishini so'radik. Allohga shukr, endi jang qilish vaqti keldi. Shunday ekan, chiqib dushmanlarimiz bilan jang qilaylik, shunda ular bizning ruhimiz tushib qolgan yoki ularga qarshi jang qilishga jur'at etmayapmiz, deb o'ylamasinlar.” Payg'ambarning (alayhissalom) amakisi Hamza ibn Abdulmuttalib esa, Badr jangida mushriklarning qoni bilan qilichining bezaklarini bo'yagan edi. U ham g'ayratli kishilar orasida birinchi bo'lib, kofirlar bilan uchrashish uchun chiqishni talab qilganlarning oldida turardi. U Payg'ambarga (alayhissalom) dedi: “Sizga Kitobni nozil qilgan Alloh haqqi, men Madina tashqarisida qilichim bilan ular bilan jang qilmaguncha, hech narsa tatimayman.”

Some of the best honourable Companions, who had missed Al-Jihâd in Badr invasion, suggested that the Prophet (Peace be upon him) should go out of Madinah and urged him to accept their point of view. One of them said: “O, Messenger of Allâh (Peace be upon him), for long time we have been looking forward to this day; and we have implored Allâh to make such a day draw near. Thanks to Allâh it is time to fight. So let us go out and fight our enemies lest they should think that we have lost heart and do not dare to fight them.” Hamza bin Abdul Muttalib the paternal uncle of the Prophet (Peace be upon him), who had already covered the ornaments of his sword with idolaters’ blood in Badr Battle, was ahead of those enthusiastics who urged him to go out and meet the disbelievers. He said to the Prophet (Peace be upon him): “By Allâh, Who has sent the Book down unto you, I will not taste food till I fight them with my sword outside Madinah.”.

Muammoning foyda va zararlarini diqqat bilan tortib ko‘rgach, dushmanni shaharning tashqarisida, Uhud tog‘ida qarshi olish qarorga kelindi.

After weighing carefull the pros and cons of the issue, it was decided that the enemy should be resisted outside the city at Uhud.

Juma namozida minbarga chiqib, Payg‘ambar (ﷺ) xutbasida odamlarni jasorat bilan jang qilishga chaqirdi. “Agar sabr-toqatli bo‘lsanglar, Qodir Allohning quvvati bilan yordam topasizlar”, dedi u. So‘ngra o‘z odamlariga jangga tayyorlanishni buyurdi. Ularning ko‘pchiligi katta quvonch bilan xursand bo‘ldi. U odamlar gavjum holda peshin namozini o‘qidi. So‘ngra ikki do‘sti Abu Bakr va ‘Umar hamrohligida uyiga kirdi. Ular unga kiyinishda yordam berishdi va sarpo va do‘ppi kiydirishdi. U qurollanib, ikki zirh kiydi, bir zirhni ustiga ikkinchisini kiydi. Qilichini taqib, odamlarga chiqdi. Odamlar uni sabrsizlik bilan kutib turgan edi. Sa‘d ibn Mu‘oz va Usayd ibn Hudayr odamlarni Payg‘ambarni (ﷺ) bosimga olganliklari uchun ayblashdi. Ular dedilar: “Siz Allohning Elchisini (ﷺ) Madinadan tashqarida dushman bilan jang qilishga majbur qildingiz.” Shu sababli ular butun ishni Payg‘ambarga (ﷺ) topshirishga qat’iy qaror qilishdi va o‘zlari qilgan ishlari uchun o‘zlarini ayblashdi. Payg‘ambar (ﷺ) chiqqanida ular dedilar: “Ey Allohning Elchisi, biz sizga qarshi chiqmasligimiz kerak edi. Shuning uchun istagan ishingizni qilishingiz mumkin. Agar Madinada qolishni xohlasangiz, biz ham siz bilan qolamiz.” Shunda Allohning Elchisi (ﷺ) shunday dedi: “Payg‘ambarga zirh kiyganidan keyin uni yechish lozim emas, to Alloh u bilan dushman o‘rtasida hukm chiqarmaguncha.”

Ascending the pulpit at the Friday congregational prayer, the Prophet (Peace be upon him) urged the people in his sermon to fight courageously. “If you remain steadfast,” he said “you will be helped by the Power of the All- Mighty.” Then he commanded his men to make ready for the battle. Most of them rejoiced greatly. He led the afternoon prwith crowds of people. Then he entered his house accompanied by his two friends Abu Bakr and ‘Umar. They helped him dress and wear his headcloth. He armed himself and wore two armours one over the other. He wore his sword and went out to meet people, People were waiting for him impatiently. Sa‘d bin Mu‘adh and Usaid bin Hudair blamed people for pressing on the Prophet (Peace be upon him). They said: “You have forced the Messenger of Allâh (Peace be upon him) to fight the enemy outside Madinah.” Therefore they were determined to leave the whole matter to the Prophet (Peace be upon him), and blamed themselves for what they had already done. When the Prophet (Peace be upon him) came out, they said: “O Messenger of Allâh, we should have not disagreed with you. So, you are free to do what you desire. If you prefer to stay inside Madinah we will stay with you. Upon this the Messenger of Allâh (Peace be upon him) remarked: “It does not become a Prophet that once he had put on armour, he should take it off, until Allâh has decided between him and the enemy.”

PAYG'AMBAR ﷺ O'Z LASHKARINI UCH QISMGA BO'LDI:

THE PROPHET (Peace be upon him) DIVIDED HIS ARMY INTO THREE BATTALIONS:

1. Muhojirlar batalyoni, Mus‘ab ibn ‘Umayr Al-‘Abdariy qo‘mondonligi ostida.

1. Al-Muhajireen battalion, under the command of Mus‘ab bin ‘Umair Al-‘Abdari.

2. Al-Ansari-Aws qo'shinini Usaid ibn Hudayr boshqargan.

2. Al-Ansari-Aws battalion was commanded by Usaid bin Hudair.

3. Al-Ansari-Xazraj qo‘shinligi, uning boshlig‘i Al-Xubob ibn Al-Mundhir.

3. Al-Ansari-Khazraj battalion with Al-Hubab bin Al-Mundhir to lead it.

Lashkar ming jangchidan iborat edi; ulardan yuz nafari zirhli, yana ellik nafari otliq edi. U Ibn Umm Maktumni Madinada odamlarga namozda imomlik qilish uchun tayinladi. Jo'nash e'lon qilindi va lashkar shimol tomon harakatlandi; zirhli bo'lgan ikki Sa'd lashkar oldida yugurib borardi.

The army consisted of a thousand fighters; a hundred of them armoured; another fifty horsemen. He appointed Ibn Umm Maktum to lead the people in prayer in Madinah. Departure was announced and the army moved northwards with the two Sa‘ds, who were armoured, running in front of the army.

Al-Wada‘ tog‘ yo‘li bo‘ylab o‘tayotganda u yaxshi qurollangan bir guruhni ko‘rdi, ular asosiy qo‘shin tarkibidan ajratilgan edi. Payg‘ambar ﷺ ular kimligini so‘radi va unga ular yahudiy ekanligi hamda Al-Xazraj qabilasining ittifoqchilari ekanligi aytildi. Ular unga mushriklarga qarshi kurashga hissa qo‘shmoqchi ekanliklarini aytishdi. “Ular Islomni qabul qilganmi?” — deb so‘radi Payg‘ambar ﷺ. “Yo‘q”, — deyishdi ular. Shunda u ularni qabul qilishni rad etdi va kofirlarning yordamini mushriklarga qarshi izlamasligini aytdi.

Upon passing along Al-Wada‘ mountain trail he saw a well-armed battalion, which were detached from the main body of the army. The Prophet (Peace be upon him) inquired who they were and he was told that they were Jews and were allies of Al-Khazraj. They told him that they wanted to contribute to the fight against the idolaters. “Have they embraced Islam?” The Prophet (Peace be upon him) asked. “No,” they said. So he refused admitting them and said that he would not seek the assistance of disbelievers against the idolaters.

Tunning oxirida, tong otishiga oz qolganda, Payg‘ambar ﷺ yo‘lga chiqdilar va Ash-Shavtga yetganlarida bomdod namozini o‘qidilar. U yerda ular dushmanga shunchalik yaqin edilarki, bir-birlarini ko‘rish mumkin edi. Aynan shu yerda ‘Abdulloh ibn Ubay — munofiq — musulmonlarga qarshi isyon ko‘tardi. Lashkarning uchdan bir qismi, ya’ni uch yuz jangchi, u bilan birga orqaga qaytdi. U shunday dedi: “Biz nima uchun o‘zimizni o‘ldirishimizni bilmaymiz.” U o‘zining orqaga qaytishi Allohning Elchisi ﷺ ga bo‘lgan norozilikdan boshqa narsa emasligini da’vo qildi, chunki ﷺ uning fikrini allaqachon rad etib, boshqalarning fikrini qabul qilgan edilar. Shubhasiz, bu uning ajralib ketishining haqiqiy sababi emas edi. Agar sabab munofiq da’vo qilganidek uning fikrining rad etilishi bo‘lganida, u holda Payg‘ambar lashkariga qo‘shilishida hech qanday ma’no qolmas edi. Agar shunday bo‘lganida, u yurishning boshidanoq lashkar bilan chiqishdan bosh tortgan bo‘lardi. Aslida, bu isyon, orqaga qaytish va ajralishning haqiqiy maqsadi — bunday nozik va noqulay vaziyatda va vaqtda — dushman ko‘z va quloq yetadigan masofada turgan musulmon lashkarida hayratlanish, fikr chalkashligi va tartibsizlik keltirib chiqarish edi. Dushman ham o‘zlari kabi musulmonlar tomonida tobora ko‘proq nizo ko‘rishni kutayotgan edi. Ular, shuningdek, mo‘minlarning yuksak ruhiyatini sindirishni ko‘zlagan edilar. Ularning fikricha, bu parchalanishni va natijada Muhammad ﷺ, uning sodiq sahobalari va butun Islom davlatining halokatini tezlashtirar edi. Shunda o‘sha munofiq Madinaga Islom kirib kelganida yo‘qotgan rahbarlikni qayta qo‘lga kiritish uchun yo‘l ochiq bo‘lar edi.

At the end of the night and just before it was daybreak, the Prophet (Peace be upon him) moved and when he got to Ash-Shawt he observed the dawn prayer. There he was close enough to the enemy that they could see one another. It was there that ‘Abdullah bin Ubai — the hypocrite — rebelled against the Muslims. One-third of the army withdrew with him — that is to say three hundred fighters. He said, “We do not know why we shall kill ourselves.” He claimed that his withdrawal was no more than showing protest against the Messenger of Allâh (Peace be upon him) who had already refused his opinion and accepted that of the others.` Undoubtedly that was not the real cause of his detachment. If it had been the refusal of his opinion — as the hypocrite claimed — there would have no sense whatsoever for his joining the Prophetic army. If it had been so, he would have refused to go out with the army from the very beginning of the march. As a matter of fact the real purpose of this rebellion, withdrawal and detachment — at this delicate and awkward position and time — was to produce bewilderment, confusion of mind, and disorder in the Muslims army who were within the sight and hear range of the enemy who were also looking forward to seeing more and more dissension on the side of the Muslims, like themselves. They also aimed at breaking the high morale of the believers. That would accelerate — in their opinion — the breakdown and consequently the death of Muhammad, his faithful Companions and Islam as a whole. The way would then be clear for the reclaim of presidency, which that hypocrite had lost on the advent of Islam into Madinah.

Agar Alloh taologning inoyati bo‘lmaganida, munofiqning rejasi muvaffaqiyatli bo‘lib qolardi. Al-Avs qabilasidan Bani Horisa va Al-Xazraj qabilasidan Bani Salama munofiqning xatti-harakatlaridan qisman ta’sirlanib qolgan edilar. Ikkalasi ham chalkashlik ichida qolgan va deyarli orqaga chekinishga tayyorlanayotgan edilar, ammo Alloh taologning inoyati ularni shu sharmandalikdan saqlab qoldi. Ularning bu voqeasi haqida Alloh taolo shunday deydi:

Short of Allâh’s Care, the hypocrite’s plot would have been successful. Banu Haritha of Al-Aws and Banu Salama of Al-Khazraj were partially impressed by the hypocrite’s behaviour. Both of them were overwhelmed by confusion and they had almost started to withdraw, but Allâh’s Care saved them from that disgrace. About their incident Allâh says:

• «Sizlardan ikki guruh qo‘rqib, qalblari bo‘shashib ketay deganida, Alloh ularning Valiysi (Yordamchisi va Himoyachisi) edi. Mo‘minlar esa faqat Allohga tayansinlar.» [3:122]

• “When two parties from among you were about to lose their heart, but Allâh was their Wali (Supporter and Protector). And in Allâh should the believers put their trust.” [3:122].

Jobir bin Abdulloh otasi bo‘lgan Abdulloh bin Haram ularning chekinishini to‘xtatishga urindi. U munofiqlarni bu nozik va noqulay holatda o‘z burchlari haqida eslatdi, lekin befoyda bo‘ldi. U ularning orqasidan ergashib, ularni koyidi va orqaga qaytishga chaqirdi: “Kelinglar, Allohning yo‘lida jang qilinglar yoki kamida himoyachi bo‘linglar.” Ular javob berdilar: “Agar siz haqiqatan jang qilishingizni bilganimizda, orqaga qaytmagan bo‘lardik.” Ulardan umidini uzgach, u shunday deb murojaat qildi: “Alloh sizlarni haydab yuborsin, ey Allohning dushmanlari. Alloh, albatta, O‘z Payg‘ambariga kifoya qiladi.” Alloh o‘sha munofiqlar haqida shunday deydi:

‘Abdullah bin Haram — the father of Jabir bin ‘Abdullah — attempted to stop their withdrawal. He reminded the hypocrites of their duty at this delicate and awkward condition, but in vain. He followed them, reproached them and urged them to go back saying: “Come and fight in the way of Allâh or at least be defenders.” They said: “If we had known that you would really fight we would have not gone back.” Having despaired of them, he addressed them saying: “May Allâh cast you away, you enemies of Allâh. Allâh will certainly suffice His Prophet.” Allâh says about those hypocrites:

“Va Alloh munofiqlarni sinash uchun ularga aytildi: «Keling, Alloh yo‘lida jang qiling yoki (kamida) o‘zingizni himoya qiling». Ular dedilar: «Agar jang bo‘lishini bilganimizda, albatta sizlarga ergashgan bo‘lardik». Ular o‘sha kuni imondan ko‘ra kufrga yaqinroq edilar, og‘izlari bilan ko‘ngillarida yo‘q narsani aytar edilar. Alloh esa ular yashirayotgan narsalarni to‘liq biladi.” [3:167].

• “And that He might test the hypocrites, it was said to them: ‘Come, fight in the way of Allâh or (at least) defend yourselves.’ They said: ‘Had we known that fighting will take place, we would certainly have followed you.’ They were that day, nearer to disbelief than to Faith, saying with their mouths what was not in their hearts. And Allâh has full knowledge of what they conceal.” [3:167].

Qolgan jangchilar bilan Allohning Elchisi (ﷺ) dushman tomon yurdilar. Munofiqlar isyon ko'targan va orqaga qaytib ketganidan so'ng, askarlar soni atigi yetti yuzga kamaydi. Mushriklarning lageri shunday joyda joylashgan ediki, Uhudga olib boradigan ko'plab yo'llar deyarli ular tomonidan to'silgan edi. Shunda Allohning Elchisi (ﷺ) o'z kishilariga dedi: "Sizlardan qaysi kishi bizni, odamlar (ya'ni mushriklar) qayerda ekanini, ularning yonidan o'tmaydigan qisqa yo'l bilan boshlab bora oladi?" Abu Xaysama dedi: "Ey Allohning Elchisi (ﷺ), men siz izlayotgan odamman". Keyin u Uhudga olib boradigan qisqa yo'lni tanladi, bu yo'l Banu Horisa xarrasi va ularning ekinzorlari yonidan o'tar, mushriklar qo'shinini esa g'arbda qoldirar edi.

With the remainder of fighters, the Messenger of Allâh (Peace be upon him) moved towards the enemy. After the rebellion and withdrawal of the hypocrites, the number of soldiers was reduced to seven hundred only. The camp of idolaters was situated in such a place that the many roads leading to Uhud were almost blocked by them. So the Messenger of Allâh (Peace be upon him) said to his men: “Which man of you can lead us to where the people (i.e. the idolaters) are, along a short track that does not pass by them?” Abu Khaithama said: “O Messenger of Allâh (Peace be upon him), I am the man you need.” Then he chose a short track that led to Uhud passing by Harrah Bani Harithah and their farms, leaving the idolaters’ army westwards.

Yo'llari davomida ular Marba' ibn Qayziyning ekinzori — Ha'it (ya'ni, dala) oldidan o'tdilar. U ko'zi ojiz munofiq edi. Marba' ularning payg'ambarlik qo'shini ekanini sezib, anglab yetgach, ularning yuziga tuproq sepa boshladi. Shunda sahobalar uni o'ldirishga shoshildilar, lekin Payg'ambar ﷺ dedilar:

On their way they passed by Ha’it (i.e. the field) of Marba‘ bin Qaizi, who was a blind hypocrite. When Marba‘ felt and realized that they were the Prophetic army, he started throwing earth at their faces, so they rushed to kill him, but the Prophet (Peace be upon him) said:

“Uni o‘ldirmang. U yurak va ko‘zida ko‘r.”

• “Do not kill him. He is blind in heart and eyes.”.

Allohning Elchisi ﷺ yurib, Uhud tepaligining yonbag'iridan vodiy tomon tushib keldi. U yerda o'z qo'shini bilan Madinaga yuz tutgan holda to'xtadi, orqalarida esa Uhud tog'ining tepaliklari bor edi. Shunday qilib, dushman qo'shini musulmonlar bilan Madina o'rtasida to'siq bo'lib turdi.

The Messenger of Allâh (Peace be upon him) went along till climbed down the hillock of Uhud at the slope of the valley. He camped there with his army facing Madinah while their backs were to the hills of Uhud mountain. So the army of the enemy stood a barrier between the Muslims and Madinah.

Allohning Elchisi ﷺ o‘z qo‘shinini safarbar qildi. Ularni jangga tayyorlash uchun ikki safga tizdi. U mohir o‘qchilardan ellik kishini tanlab, ularni bir guruh qilib, Abdulloh ibn Jubayr ibn An-Nu‘mon Al-Ansoriy Al-Avsiy Al-Badriy qo‘mondonligi ostiga qo‘ydi. Ularga o‘z joylarida qolish haqida buyruq berdi — Qanat Al-Vodiy (ya’ni vodiy kanali) janubiy qirg‘og‘idagi tog‘ yonbag‘rida, musulmonlar lagerining janubi-sharqida, islom qo‘shinidan taxminan bir yuz ellik metr masofada. Keyinchalik bu tog‘ Kamonchilar tog‘i deb atala boshlandi.

TheMessenger of Allâh (Peace be upon him) mobilized his army. He arranged them into two rows to prepare them for fight. He selected fifty skillful archers that formed a squad and made them under the command of ‘Abdullah bin Jubair bin An-Nu‘man Al-Ansari Al-Awsi Al-Badri. He issued his orders to them to stay where they were — on a mountain(side) at the south bank of Qanat Al-Wadi (i.e. a canal of the valley), south east of Muslims camp at about one hundred and fifty metres from the Islamic army. Later on this mountain was called the Mountain of Archers.

Allohning Elchisi (ﷺ) bu otryadning vazifasini ularga aytgan so‘zlari bilan aniqlab berdilar. U zot otryad boshlig‘iga shunday dedilar: “Otlarni bizdan o‘qlar bilan qaytaringlar, toki ular orqadan (orqa tomondan) bizga hujum qilmasin. G‘alaba qozonsak ham, mag‘lub bo‘lsak ham, o‘z o‘rningizda mahkam turinglar va bizga sizning tomoningizdan hujum qilinmasligiga e’tibor bering.”

The Messenger of Allâh (Peace be upon him) clarified the mission of this squad in words he directed to them. He said to their leader: “Drive off the horses from us by means of arrows, lest they should attack us from behind (the rear). Whether we win the battle or lose it, stand steadily in your position and mind that we are not attacked from your side.”.

U ham qo'shdi:

He added:

"Orqamizni himoya qiling! Agar bizni o‘ldirilgan ko‘rsangiz, yordamga kelmang; va agar g‘alaba qozonayotganimizni ko‘rsangiz, bizga qo‘shilmang."

• “Defend our backs! If you see us slain. Do not come to assist us; and if you see gaining grounds, do not share us.”.

Al-Bukhâriy rivoyatida Payg'ambar ﷺ shunday degan: • “Agar bizni qushlar bo'lak-bo'lak qilib yirtayotganini ko'rsangiz ham, men sizni chaqirtirmaguncha bu o'rningizdan ketmang. Agar dushmanni mag'lub etib, ustidan g'alaba qozonganimizni ko'rsangiz ham, men sizni chaqirtirmaguncha o'z o'rningizni tark etmang.”

In a version by Al-Bukhâri the Prophet (Peace be upon him) said: • “If you see us snatched into pieces by birds, do not leave this position of yours till I send for you. And if you see that we have defeated the enemy and trodden on them do not desert your position till I send for you.”.

Ushbu guruhning tayinlanishi va tog' yonbag'rida joylashtirilishi hamda qat'iy harbiy buyruqlar berilishi bilan Allohning Elchisi ﷺ mushriklarning yashirincha musulmonlar saflari orqasiga o'tishi va hatto ularni o'rab olishi mumkin bo'lgan yagona egatni to'sib qo'ydilar.

With the assignment of this squad and locating it on the mountainside and the issuance of those strict military orders, the Messenger of Allâh (Peace be upon him) blocked the only groove that might lead the idolaters stealthily to the rear of Muslim ranks and might even enable them to encircle them in an encompassment procedure.

Qolgan qo'shin uchun lavozim va vazifalarni taqsimlashni Payg'ambar ﷺ quyidagicha amalga oshirdi: o'ng qanotga u Al-Mundhir ibn 'Amrni tayinladi. Chap qanotga Az-Zubayr ibn Al-'Avvomni tayinladi va Al-Miqdod ibn Al-Aswadni uning yordamchisi va tayanchi qildi. Az-Zubayrning vazifasi Xolid ibn Al-Valiyning otliqlari qarshisida qat'iy turish edi. Allohning Elchisi ﷺ qo'shinning oldingi saflarida turish uchun eng yaxshi va eng jasur guruhni tanladi. Ular tayyorgarligi, ziyraklik va jasorati bilan ajralib turardi hamda ularning soni minglab kishiga teng deb baholanardi.

The assignments of posts and responsibilities for the rest of the army were performed by the Prophet (Peace be upon him) as follows: On the right wing, he appointed Al-Mundhir bin ‘Amr. On the left he appointed Az-Zubair bin Al-‘Awwam, and made Al-Miqdad bin Al-Aswad his assistant and supporter. Az-Zubair’s function was to standfast in the face of Khalid bin Al-Waleed’s horsemen. The Messenger of Allâh (Peace be upon him) selected the top and the most courageous group to be in the vanguard of the army. They were notable for their readiness, alertness and bravery and estimated to be equal to thousands of men.

Бу ҳар томонлама ўйланган ва пухта режалаштирилган режа эди, у Пайғамбар ﷺнинг ҳарбий раҳбарлик иқтидорини намоён этди. Бундан аниқроқ ва доно режани бошқа ҳеч бир раҳбар туза олмас эди. Душман жойга етиб келганидан кейин бўлса ҳам, у қулай позицияларни эгаллай олди. Тоғли қоя ёнбағрини у лашкарнинг орқа ва ўнг қанотини тўсадиган қалқон вазифасини бажаришга мослади. Ёнбағирдаги ягона заиф бўшлиқни тўсиб қўйиш орқали у орқа ва чап қанотни қўшимча равишда максимал даражада ҳимоя қила олди. Мағлубият эҳтимолидан қўрқиб ва мусулмонларни қочишдан тўхтатиш учун, акс ҳолда улар душман қўлида осонгина асирга тушиб қолиши мумкин эди, у лагерь учун баланд жойни танлади. Бундан ташқари, бундай стратегик жой душманлар уларнинг позицияларига яқинлашмоқчи ёки уларни эгаллашмоқчи бўлса, мушрикларга оғир талафотлар келтирар эди. Яна бир қадам сифатида, у душманни тор танлов доирасига солиб қўйди: улар географик жиҳатдан паст жойларда лагерь қуришга мажбур бўлди, бу жойлар ғалабадан бўладиган ҳеч қандай фойда келтирмас эди; шу билан бирга, ғалаба мусулмонлар томонида бўлса, улар мусулмонларнинг таъқибидан қочиб қутула олмас эди. Жанговар кучлар миқдоридаги камчиликни қоплаш учун у сафнинг олдида turadigan сараланган жангчилар гуруҳини танлади.

It was a wise and carefully-laid plan which revealed the genius of military leadership that the Prophet (Peace be upon him) possessed. No other leader could have drawn a more accurate or wise plan. Although he approached the site later than the enemy, he managed to occupy better positions. He made the rocky mountainside to function as shield for the army’s rear and right flank. He was able, by blocking the only vulnerable gap on the side, to provide additional maximum protection for the rear as well as the left wing. For fear of possible defeat, and to deter the Muslims from fleeing, in which case they would fall easy prisoners in the hands of the enemy, he chose a high place for encampment. Moreover a strategic site of this sort would surely inflict heavy losses on the polytheists if they thought of approaching or occupying his positions. In a further step, he reduced the enemy to a narrow scope of choice when they were cornered for encampment in geographically low positions that would avail them nothing of the benefits of any possible victory; at the same time they would not be able to escape the pursuit of the Muslims in case victory sided with the latter. To make up for the quantitative shortage in fighting personnel, he chose a picked body of fighters to stand at the front.

Shunday qilib, Payg'ambar ﷺ lashkari 3 hijriy yil, Shavvol oyining 7-kunida to'liq safarbar qilindi.

The army of the Prophet (Peace be upon him) was thus fully mobilized on Shawwal 7th, 3 A.H.

Allohning Elchisi ﷺ musulmonlarga o‘zlaridan buyruq olmasdan turib jangni boshlashni taqiqladilar. So‘ng u zot ikkita zirh kiydilar — old va orqa zirh. Sahobalarini jangga da’vat qildilar va jangda chidamlilik hamda sabr-toqat ko‘rsatishga undadilar. Ularda jasorat va qahramonlik ruhini singdira boshladilar. Sahobalarini ruhlantirish va alangalantirish, jangda qat’iy turishlari uchun u zot ﷺ o‘tkir qilichni olib, qo‘llariga tutdilar va sahobalariga murojaat qilib dedilar: “Kim bu qilichni olib, unga munosib haqini beradi?” Ko‘plab kishilar uni olish uchun yo‘lga chiqdilar. Ulardan ba’zilari Ali ibn Abu Solib, Zubayr ibn Avvom va Umar ibn Xattob edi. Lekin qilich hech kimga nasib etmadi. Abu Dujona Sammok ibn Xarsha so‘radi: “Ey Allohning Elchisi ﷺ, uning narxi qancha?” Payg‘ambar ﷺ dedilar: “Uning narxi — uning bilan dushmanning yuzlarini to‘qib tashlash, to u egilib qolguncha.” Shunda Abu Dujona dedi: “Ey Allohning Elchisi ﷺ, men uni shu narx evaziga olaman”, va unga qilich berildi.

The Messenger of Allâh (Peace be upon him) forbade the Muslims to start the fight without having an order from him. He, then, wore two armours — a front armour and a back one. He urged his Companions to fight and spurred them to show stamina and steadfastness at fight. He started to implant the spirit of boldness and bravery in them. To wage and inflame his Companions and in order to standfast in the fight, he took a sharp sword, held it in his hand and called out unto his Companions and said: “Who is ready to take this sword and give it its proper due?” Many a man set out to take it. Some of them were ‘Ali bin Abi Talib, Az-Zubair bin Al-‘Awwam and ‘Umar bin Al-Khattab. But it was granted to none. Abu Dujana Sammak bin Kharsha inquired: “O Messenger of Allâh, what is its price?” The Prophet (Peace be upon him) said: “It is to strike the enemy’s faces with it till it was bent.” So Abu Dujana said: “O Messenger of Allâh I will take it for that price.” and he was given the sword.

Abu Dujana jasur inson edi, u urushda kibr bilan yurardi. Uning boshiga qizil bog'ich o'ralgan edi. Qachonki Abu Dujana boshiga bog'ich o'rasa, hamma uning o'limgacha jang qilishga qat'iy qaror qilganini bilardi. Shu sababli Abu Dujana Payg'ambar ﷺ ning qilichini olishi bilanoq boshiga bog'ich o'rab, jangchilar orasida kerilib yura boshladi.

Abu Dujana was a man of courage who used to swagger at war. He had a red band which he wore round his head. Whenever he was head-banded everybody knew that he was determined to fight to death. Therefore as soon as Abu Dujana took the Prophet ’s sword, he banded his head and started strutting amongst the fighters.

Uni shunday qilayotganini ko‘rib, Allohning Elchisi ﷺ dedilar: “Bunday holatdan tashqari, Alloh yoqtirmaydigan yurish turi shudir.”

Watching him doing that, the Messenger of Allâh (Peace be upon him) said: “This is a sort of walking that Allâh detests except in such a situation.”

Mushriklar o‘z lashkarini safarbar qilishda saf tizimidan foydalanishdi. Lashkarning umumiy rahbarligi Abu Sufyon Sakr ibn Harbga topshirildi, u lashkarning markaziy o‘rnida turardi. O‘ng qanotda Xolid ibn Validlar edi; chap qanotda esa Abu Jahlning o‘g‘li Ikrima turardi. Piyoda askarlarga Safvon ibn Umayya boshchilik qilardi. Kamonchilar esa Abdulloh ibn Abu Rabianing qo‘l ostida edi.

The idolaters applied the rows system in the mobilization of their army. The general leadership of the army was entrusted to Abu Sufyan Sakhr bin Harb, who would be in the centre-position of the army. Khalid bin Al-Waleed was on the right wing; whereas ‘Ikrima, the son of Abu Jahl was on the left. Safwan bin Omaiya was in charge of infantry men. The archers were under the command of ‘Abdullah bin Abi Rabi‘a.

Bayroqni esa Banu ‘Abd Ad-Dar qabilasining bir guruhi ko‘tarib yurish vazifasini bajarardi. Qo‘shin lavozimlarining bunday taqsimlanishi ‘Abd Manof uni allaqachon belgilab qo‘ygan paytdan beri shunday davom etib kelardi. Bu tayinlov Qusay ibn Kilabdan meros bo‘lib qolgan edi — buni kitobning dastlabki bosqichida biz allaqachon eslatib o‘tganmiz. Hech kimning ularga bu borada raqobatlashishga haqqi yo‘q edi. Bu ularning ajdodlaridan meros qilib olgan an’analariga mos edi.

As for the standard, a squad of Bani ‘Abd Ad-Dar were in charge to bear it. Thus was the distribution of the posts of the army ever since ‘Abd Munaf had already assigned them. This assignment had been inherited from Qusai bin Kilab — as we have previously alluded to in an early phase of this book. No one had the right to compete them with it. It was consistent with their traditions that they had inherited from their ancestors.

Abu Sufyan, bosh qo'mondon, o'z askarlarini — bayroq ko'taruvchilarni — Badr kunida Quraysh bilan yuz bergan voqea haqida eslatdi, o'shanda ularning bayroq ko'taruvchisi An-Nadr ibn al-Horis asir olingan edi. Musulmonlarga bo'lgan g'azabi va adovatlarini qizdirish maqsadida u shunday dedi: "Ey Bani 'Abd ad-Dar! Bizning bayrog'imizni ko'tarish sizga topshirilgan va bilasizki, bayroq dushman birinchi bo'lib hujum qiladigan narsadir. Agar u yiqilsa, biz ham yiqilamiz. Shuning uchun aytaman: yo uning xavfsizligiga kafolat bering, yo uni bizga qoldiring, biz albatta bu vazifani o'zimiz bajaramiz."

Abu Sufyan, the general leader, reminded his men — the standard bearers — of what had happened to Quraish on Badr Day (i.e. battle) when their standard bearer, An-Nadr bin Al-Harith, was captured. In an attempt to wage their anger and enmity to the Muslims he said: “O Bani ‘Abd Ad-Dar! You have been assigned bearers of our standard and you know that the standard is the first thing that the enemy attacks. Should it fall, we fall down too. Therefore, I say either you guarantee its safety or leave it for us, and we will certainly suffice you that task.”.

Abu Sufyan’ning urinishi samarali bo‘lib tuyuldi. Chunki uning nutqi Bani ‘Abd Ad-Dar’ni shunchalik qattiq g‘azablantirdiki, ular uni tahdid qilishdi va shu sababli deyarli hujum qilishdi. Unga murojaat qilib dedilar: “Sen bizdan bayroqning qo‘riqchiligini topshirishni istaysanmi? Ertaga biz ular bilan jang qilganimizda, sen bizning harakatlarimizni ko‘rasan.” Haqiqatan ham, ular jasorat bilan jang qilishdi va bayroqni himoya qilishda sobit turishdi, hammasi o‘ldirilguncha.

Abu Sufyan’s attempt seemed to be fruitful. For his speech made Bani ‘Abd Ad-Dar so extremely angry that they threatened him and almost attacked him for that. Addressing him, they said: “You want us to deliver you the custodianship of the standard? Tomorrow when we fight them, you will witness our deeds.” As a matter of fact, they fought bravely and stoodfast in defence of the standard till they were all killed.

Jang boshlanishidan biroz oldin Quraysh musulmonlar orasiga nifoq va ziddiyat urug'ini sepishga bir necha urinish qildi. Avvalo, Abu Sufyon Ansorlarga shunday xabar yubordi: "Bizni o'z amakivachchalarimiz bilan urushishga qo'ying va aralashmang. Agar betaraf tursangiz, biz sizlar bilan urushmaymiz, chunki sizlarga qarshi jang qilish bizning maqsadimiz emas." Ammo bu urinish samarasiz chiqdi. Iymoni tog'lardek mustahkam va barqaror bo'lganlar ustida bunday xoin rejа nima qila olardi?! Ansorlarning javobi shubhasiz umidsizlantiruvchi bo'ldi va Abu Sufyonning kutganiga zid chiqdi.

A little time before the break out of the battle, Quraish made some endeavours to sow the seeds of discord and dispute among the Muslims. First, Abu Sufyan sent to the Helpers a message saying: “Leave us alone to fight our cousins and do not interfere. If you stand aside, we will not fight you; for fighting you is not a target of ours.” But that attempt proved to be fruitless. What could such a wicked scheme do to those whose Faith was as solid and firm as mountains?! The Helpers reply was undoubtedly disappointing and contrary to Abu Sufyan’s expectations.

Belgilangan vaqt yetdi. Ikki tomon bir-biriga yaqinlashdi. Birinchi muvaffaqiyatsizlikdan ruhan tushmagan Quraysh, xuddi shu maqsad uchun, lekin endi Abu ‘Omir Al-Fosiq nomli xoin yordamida yana bir urinish qildi. Uning ismi ‘Abd ‘Amr ibn Sayfiy edi. Uni rohib deb atashardi, lekin Allohning Elchisi ﷺ unga Al-Fosiq (ya’ni buzuq, fosiq, ahloqsiz) laqabini berdi. U johiliyat davrida Aws qabilasining boshlig‘i bo‘lgani uchun, Islom kelganda unga chidab turolmadi. U Allohning Elchisi ﷺ ga ochiq-oshkora dushmanligini e’lon qildi. U Makkadagi Quraysh orasiga, ularni Allohning Elchisi ﷺ ga qarshi birlashtirish va unga qarshi urush boshlashga undash uchun Madinadan chiqib ketdi. U o‘z qavmi orasida itoat qilinadigan va hurmatga ega ekanini da’vo qilib, uni ko‘rishlari bilanoq darhol unga qo‘shilishlarini aytdi.

The zero-hour was due. The two parties drew nearer. Undespaired by the first failure, Quraish made another attempt, for the same purport but now with the assistance of a traitor called Abu ‘Amir Al-Fasiq, whose name was ‘Abd ‘Amr bin Saifi. He was called a monk, but the Messenger of Allâh (Peace be upon him) nicknamed him Al-Fâsiq (i.e. perverted transgressor; dissolute). As he was the head of Aws in Al-Jahiliya, he could not tolerate Islam when it came. He announced his enmity to the Messenger of Allâh (Peace be upon him) in public. He left Madinah for the Quraishites in Makkah to rally them against the Messenger of Allâh (Peace be upon him) and to urge them to start the fight against him. He claimed that he was obeyed and esteemed by his people and that as soon as they saw him come they would join him immediately.

U shunday qilib, u Quraysh ahli orasidagi qullar va xizmatkorlar ichida qarshilik ko'rsatgan birinchi kishi bo'ldi. U xalqiga qarab chaqirdi, ularni tanidi va dedi: "Ey Aws qavmi! Men Abu 'Omirman." Ularning javobi shu bo'ldi: "Hech kimning ko'zi sizni ko'rib taskin topmasin, ey fosiq!" Ularning shunday deganini eshitib, u dedi: "Mening xalqim mendan keyin biror balo-ofatga uchragan bo'lsa kerak." Shuning uchun jang boshlanganda, u ularga qattiq hujum qildi va xalqiga toshlar ham otdi.

So he was the first one among the mob and slaves of Quraish to show resistance. He called out unto his people, recognized them and said: “O kinfolk of Aws! I am Abu ‘Amir.” Their reply was “No eyes of anybody shall be consoled by viewing you, O Fâsiq.” Hearing them say so, he said: “My people must have been afflicted by an evil after my departure.” Therefore when the fight broke out, he fought them fiercely and pelted his people with stones, as well.

Bu, Qurayshning imonlilar orasiga nifoq urug'ini sepishga qilgan ikkinchi urinishi edi. Biroq bu, Quraysh ahlining son-sanoqda va qurol-aslahada ustun bo'lishlariga qaramay, qalblariga solingan katta dahshatni ochib berdi.

That was how the second attempt of Quraish to sow the seeds of discord among people of Faith. This, however, revealed the great terror of the Quraishites cast in their hearts in spite of their supremacy in number and equipment.

Ikki tomon bir-biriga yaqinlashdi va juda yaqin bo‘ldi. Jang bosqichlari boshlandi. Birinchi jangchi bayroqdor Talha ibn Abu Talha al-‘Abdariy edi, u eng mashhur mushrik edi. U Quraysh jangchilarining eng jasur kishilaridan biri edi. Musulmonlar uni “safning qo‘chqori” deb laqab qo‘yishgan edi. U tuyaga minib chiqdi va musulmonlarni yakka jangga chaqirdi. Uning jasoratidan cho‘chib, odamlar u bilan olishishdan tiyilishdi; ammo Az-Zubayr ibn al-‘Avvam jangga oldinga chiqdi. U “qo‘chqor”ga hech qanday imkon bermadi, tuyasi ustiga tushgan sherdek unga hujum qildi, uni yerga tortib tushirdi va qilichi bilan so‘yib tashladi.

The two parties approached and grew very close to each another. The phases of fight started. The first combatant was the standard-bearer, Talha bin Abi Talha Al-‘Abdari, who was the most distinguished idolater. He was one of the bravest men of Quraish fighters. Muslims nicknamed him ‘the ram of the battalion.’ He came forth riding a camel and challenged the Muslims to a single combat. People refrained from fighting him due to his bravery; but Az-Zubair bin Al-‘Awwam advanced for the fight. He did not give the ‘Ram’ any chance to fight but fell on him like a lion on his camel’s back, pulled him down to the ground and slaughtered him with his sword.

Allohning Elchisi ﷺ o‘sha ajoyib voqeani kuzatib turib, "Allohu akbar", ya’ni "Alloh buyukdir", deb yubordilar va musulmonlar ham "Allohu akbar" deb takbir aytishdi. U zot Az-Zubayrni maqtadilar, deb aytganlarida:

The Messenger of Allâh (Peace be upon him) who was watching that wonderful incident exclaimed: Allâhu Akbar that is ‘Allâh is the Greatest’ and the Muslims exclaimed Allâhu Akbar too. He praised Az-Zubair when he said:

"Har bir payg'ambarning hawariysi bor, Zubayr esa mening hawariyim."

• “Every Prophet has a disciple and Az-Zubair is a disciple of mine.”.

Keyin umumiy jang boshlandi va ikki tomonning kurashi butun jang maydonida kuchaydi. Qattiq kurash bayroq ko'taruvchilar atrofida to'plandi. Ularning yetakchisi Talha bin Abu Talha halok bo'lgach, Banu 'Abd ad-Dar bayroqni ketma-ket navbatma-navbat ko'tarib bordi. Talhaning ukasi 'Usmon oldinga yugurib, o'liq akasining yonida yotgan bayroqni oldi va shunday deb kuyladi: "Bayroq ko'taruvchi uning dastasini qonga bo'yashga haqli, to uning qo'lida sindirilmaguncha." Hamza bin 'Abdulmuttalib hujum qilib, unga shunday zarba berdi, u uning qo'lini va yelkasini kesib o'tdi va kindigigacha tushib, o'pkasini ochib qo'ydi.

Soon the general engagement ensued and the fight of the two parties grew fierce everywhere on the battlefield. The strain of the fight was centred round the carriers of the standard. After the death of their leader Talha bin Abi Talha, Banu ‘Abd Ad-Dar alternated the mission successively. Talha’s brother, ‘Uthman, ran forward and seized the standard which lay by the lifeless body of his brother, chanting: “The standard-bearer has the right to dye its shaft in blood, till it be beaten in his hand.” Hamzah bin ‘Abdul Muttalib attacked and dealt him a blow that cut his arm and shoulder and went down to his navel to uncover his lung.

Bayroqni Abu Sa‘d ibn Abu Talha yana ko‘tardi; ammo Sa‘d ibn Abu Vaqqos unga o‘limga olib boradigan o‘q uzdi, o‘q uning bo‘g‘ziga tegdi va u jon taslim qilayotganda tili osilib qoldi. Boshqa rivoyatda aytilishicha, Abu Sa‘d bayroqni ko‘tarib, musulmonlarni o‘zi bilan jang qilishga chaqirdi. Shunda ‘Ali ibn Abu Tolib chiqdi. Ular ikki marta zarba almashdilar. So‘ngra ‘Ali unga oxirgi zarbani berdi va uni tugatdi.

The standard was raised up again by Abu Sa‘d bin Abi Talha; but Sa‘d bin Abi Waqqas shot him with a deadly arrow that hit him at his throat and made his tongue hang out breathing his last. In another version it was narrated that Abu Sa‘d lifted the standard up and challenged the Muslims to fight him. ‘Ali bin Abi Talib went forth. They exchanged two blows. Then ‘Ali gave him a terminal blow that finished him off.

Musafi‘ bin Talha bin Abi Talha bayroqni ko‘tardi, ammo ko‘p o‘tmay ‘Osim bin Sabit bin Abil-Aqlah uni o‘q bilan urdi. Uning ukasi Kilob bin Talha bin Abi Talha uning ortidan bayroqni oldi va ko‘tardi; ammo Az-Zubayr bin al-‘Avvom unga hujum qildi va uni o‘ldirishga muvaffaq bo‘ldi. Ularning akasi al-Jalloh bin Talha bin Abi Talha bayroqni ko‘tardi, ammo Talha bin ‘Ubaydulloh uni nayza bilan urib o‘ldirdi. Shuningdek, unga o‘limga olib keladigan zarbani bergan kishi ‘Osim bin Sabit bo‘lgan, deb ham aytishgan.

Musafi‘ bin Talha bin Abi Talha then hoisted the standard, but was soon shot with an arrow by ‘Asim bin Thabit bin Abi Al-Aqlah. His brother Kilab bin Talha bin Abi Talha followed him picked the banner and lifted it up; but Az-Zubair bin Al-‘Awwam attacked him and managed to kill him. Their brother Al-Jallas bin Talha bin Abi Talha lifted the banner up but Talha bin ‘Ubaidu-Allâh stabbed him to death. They also said that it was ‘Asim bin Thabit who managed to deal a terminal blow to him.

Ushbu olti kishi bayroq atrofida va uni himoya qilishda o‘ldirilgan bo‘lib, hammasi bitta xonadonga, Abu Talha ‘Abdulloh bin ‘Usmon bin ‘Abd Ad-Dor xonadoniga mansub edi. Banu ‘Abd Ad-Dordan bo‘lgan yana bir kishi, Artat bin Sharhabil bayroqni ko‘tarib yurgan edi, lekin u ham ‘Ali bin Abu Tolib tomonidan o‘ldirildi. Boshqalar esa uni o‘ldirgan kishi ‘Ali emas, balki Hamza bo‘lgan, deyishadi.

All those six people killed round and in defence of the standard, belonged to one house, the house of Abi Talha ‘Abdullah bin ‘Uthman bin ‘Abd Ad-Dar. Another man from Bani ‘Abd Ad-Dar, called Artat bin Sharhabeel carried the standard but he also was killed by ‘Ali bin Abi Talib. Others said it was Hamzah who killed him not ‘Ali.

Keyin Shuraih ibn Qariz Quzman tomonidan o‘ldirildi — u faqat obro‘-e’tibor uchun jang qilgan, Islomni himoya qilish uchun emas, munofiq edi. Abu Zayd ‘Amr ibn ‘Abd Manaf Al-‘Abdariy bayroqni ko‘tardi, lekin uni ham Quzman o‘ldirdi. Sharahbil ibn Hoshim Al-‘Abdariyning o‘g‘li bayroqni yana ko‘tardi va uni ham Quzman o‘ldirdi.

Then it was Shuraih bin Qariz who was killed by Quzman — he was a hypocrite who fought for prestige only, not in defence of Islam. Abu Zaid ‘Amr bin ‘Abd Munaf Al-‘Abdari lifted the standard up but he was killed by Quzman too. A son of Sharhabeel bin Hashim Al-‘Abdari hoisted it again and was also killed by Quzman.

Shunday qilib, Bani ‘Abd Ad-Dar qabilasidan bo‘lgan o‘nta jangchi — bayroqdorlar — halok bo‘lganini ko‘ramiz. ‘Abd Ad-Dar avlodidan hech kim tirik qolmagach, bayroqni ko‘tarish uchun ularning qullaridan biri — Savob ismli quldan — chiqdi. Bu qul o‘z sobiq xo‘jayinlaridan ham ko‘proq ajoyib jasorat va qat’iyatni namoyon etdi. Savob, qul, qo‘li kesilguncha jang qilishda davom etdi. Shunda u tizzalab o‘tirdi va bayroqni quchoqladi, uni yerga tushib ketmasligi uchun ko‘kragi va bo‘yniga suyab oldi. U qat’iyat va sabot bilan halok bo‘lguniga qadar jangni davom ettirdi. Shu orada u: “Ey Alloh, menga uzr berildimi?” deyishdan to‘xtamadi. Qul Savob halok bo‘lgach, bayroq yerga tushdi va uni ko‘taradigan hech kim qolmagani uchun yerda qolib ketdi.

So we see that ten fighters of Bani ‘Abd Ad-Dar — the standard-bearers — were annihilated. Seeing that none of ‘Abd Ad-Dars survived to carry the standard, a slave of theirs — called Sawab — came to raise it. The slave showed more admirable sorts of bravery and steadfastness than his former masters. Sawab, the slave went on fighting till his hand was cut off. So he knelt down and embraced the banner, leant it against his chest and neck lest it should fall down to the ground. He remained fighting steadily and steadfastly till he was killed. In the meanwhile he did not stop saying: “O Allâh, have I been excused?” After the death of the slave Sawab, the standard fell down to the ground, and remained there as there was no one to carry it.

Standart atrofida jang asosiy ravishda olib borilayotgan bo‘lsa-da, jang maydonining hamma joyida shiddatli kurash ketayotgan edi. Iymon ruhi musulmonlar saflarini qamrab oldi; shu sababli ular mushriklar orasiga xuddi yo‘lidagi barcha to‘g‘onlar va to‘siqlarni ag‘darib o‘tib ketgan vayronkor toshqin kabi otildilar. “Men o‘limni istayman, men o‘limni istayman.” Uhud kunida ular e’lon qilgan shior shu edi. Boshiga qizil bog‘ich bog‘lagani bilan tanilgan Abu Dujona Allohning Elchisi ﷺ qilichi bilan jang qilib oldinga chiqdi. U bu uchun har qanday narxni to‘lashga qat’iy qaror qilgan edi. Yo‘lida turgan barcha mushriklarni o‘ldirib, ularning saflarini yorib, tarqatib yubordi. Az-Zubayr ibn al-Avvom aytdi:

Whilst the brunt of the battle centred around the standard, bitter fighting was going on everywhere on the battlefield. The spirit of Faith overwhelmed the Muslims’ ranks; so they rushed among the idolaters as if they had been an outbreak of a destructive flood that overflowed and knocked down all dams and barriers standing in its way “I seek death, I seek death.” That was their announced motto on Uhud Day. Abu Dujana, recognized by the red band worn round his head, came forth, fighting with the sword of the Messenger of Allâh (Peace be upon him). He was determined to pay its price at all costs. He killed all the idolaters that stood on his way splitting and dispersing their ranks. Az-Zubair bin Al-‘Awwam said:

Men Allohning Elchisi (ﷺ) menga qilichni bermay, uni Abu Dujanaga berganlarida, g‘azablandim va ko‘nglim tushib ketdi. Ichimda shunday dedim: “Men uning amakivachchasiman, uning amakisi Safiyaning amakivachchasiman, bundan tashqari, qurayshliman va birinchi bo‘lib shuni so‘ragan edim, lekin u meni chetga qo‘yib, unga afzallik berdi. Allohga qasamki, u uni qanday ishlatishini ko‘raman”. Shunday qilib, men uning orqasidan ergashdim va uning qizil bog‘ichini chiqarib, boshiga o‘rab olganini ko‘rdim. Uni shunday holatda ko‘rgan ansorlar: “Abu Dujana o‘lim bog‘ichini taqqan edi”, deyishdi. So‘ng u baland ovoz bilan gapirib, yo‘lga chiqdi.

“I felt angry and discouraged when the Messenger of Allâh (Peace be upon him) refused to give me the sword but gave it to Abu Dujana. I said to myself: ‘I am his paternal cousin — the cousin of his aunt Safiya — a Quraishite, besides, I was the first who demanded it and yet he favoured him to me. By Allâh, I will watch how he will use it.’ So I followed him, I saw him take out his red band and wear it round his head. Seeing him like that, the Helpers said, ‘Abu Dujana had worn the band of death.’ Then he set out saying loudly:

• «Men sevgan do‘stim bilan ahd-paymon qilgan kishiman, biz tog‘ yonbag‘irida xurmo daraxtlari ostida bo‘lganimizda.

• ‘I am the one whom my intimate friend made covenant with, when we were under the palm-trees on the mountain side.

Biz qilgan ahd shu edi: men orqada jang qilmasligim kerak.

The covenant that we made was that I should not fight at the rear.

«Lekin Allohning va Uning Elchisining qilichi bilan jangda qahramonlarcha olg'a intiling».

But fight at the front heroically with the sword of Allâh and His Messenger.’.

Hech kim Abu Dujana yo'lida turgan bo'lsa, o'ldirilgan. Mushriklar orasida bir odam bor edi, uning yagona maqsadi yaralangan musulmonlarni tugatish edi. Jang paytida Abu Dujana o'sha odamga yaqinlashdi; shuning uchun men Allohdan iltijo qildim, ular o'zaro jang qilishsin. Ular haqiqatan ham jangga kirishdi va ikki marta qilich zarbasi almashishdi. Mushrik Abu Dujanaga zarba berdi, lekin u undan qochib qoldi va zarba uning charm qalqoniga kirib qoldi. Mushrikning qilichi unga yopishib qoldi, Abu Dujana esa qilich bilan uni urib o'ldirdi. Jang qizg'in paytida u dushmanni musulmonlarga qarshi jangga undayotgan bir kishini o'ldirish uchun oldinga otildi. Shunda o'sha shaxs qichqirdi va mana, bu ayol edi. Abu Dujana uni ayab qoldi, deb: «Men Payg'ambarning ﷺ qilichini ayolga ishlatishdan juda hurmat qilaman», dedi. Bu ayol Hind bint 'Utba edi.

No one stood the way of Abu Dujana but was killed. There was a man among the idolaters whose only target was to finish off the wounded Muslims. During the fight Abu Dujana drew near that man; so I implored Allâh that they might engage in combat. They in fact did and exchanged two sword-strokes. The idolater struck Abu Dujana, but he escaped it and it pierced into his leather shield. The idolater’s sword now stuck to it, Abu Dujana struck him with the sword and killed him. Into the thick of the battle, he rushed to kill a person who was inciting the enemy to fight the Muslims. Upon this the person shrieked and lo! it was a woman. Abu Dujana spared her saying: ‘I respect the Prophet ’s sword too much to use it on a woman.’ The woman was Hind bint ‘Utbah.”.

Shu voqea haqida Az-Zubayr ibn Al-Avvom shunday degan: "Abu Dujanani Hind bint Utbaning boshining ayriq joyi ustida qilichini ko'targanini ko'rdim, so'ng uni chetga surib qo'ydi. Men o'zimga dedim: "Alloh va Uning Rasuli eng yaxshi biladi" (ya'ni, u nima uchun bunday qilganini bilishadi)."

Describing the same incident, Az-Zubair bin Al-‘Awwam said: “I saw Abu Dujana raising a sword over the parting part of Hind bint ‘Utba’s head then he moved it off. I said to myself: ‘Allâh and His Messenger know best.’ (i.e. know why he acted like that).”.

Hamza ibn Abdul Muttalib ajoyib jasorat namunalarini ko‘rsatdi, ulkan to‘siqlarga qaramay, bu esa kofirlar qo‘shinida hayratlanish va chalkashlik keltirib chiqardi. Qahramonlar uning yo‘lidan shamol esgan daraxt barglaridek tarqalib ketdi. U bayroqni himoya qilib turgan mushriklarni yo‘q qilishda o‘z hissasini qo‘shdi, lekin undan ham katta samara u jasur kishilar va mohir otliqlarga qarshi jang qilganda berdi. Allohning irodasi shunday bo‘ldiki, u eng yuksak cho‘qqida turganida shahid qilindi. U jang maydonida, qahramonlar odatda halok bo‘ladigan oddiy yo‘l bilan, yuzma-yuz jangda o‘ldirilmadi, balki qorong‘ida, sharafli jangda yengib bo‘lmaydigan olijanob va asil kishilarni o‘ldirish odati bo‘yicha pistirmadan turib o‘ldirildi.

Hamzah bin ‘Abdul Muttalib displayed wonderful feats of gallantry againstthe overwhelming odds which stood unparalled and created consternation and confusion in the disbelieving hosts. Heroes dispersed off his way as if they had been tree-leaves blown away by strong wind. In addition to his effective contribution to the annihilation of the idolaters who stood in defence of the standard, he was even of much greater effect at fighting against men of bravery and distinguished horsemen. It was Allâh’s Will that he be murdered when he was at the top. He was not killed in a face-to-face fight on the battlefield — in the normal way by which heroes die — but rather assassinated in the dead-dark as was the custom of killing generous and noble men that were impossible to kill in an honourable fight.

Hamzani o'ldirgan kishi, Vahshiy ibn Harb, Hamzani qanday o'ldirganini bayon qildi. U shunday dedi:

Hamzah’s assassin, Wahshi bin Harb, described how he killed Hamzah. He said:

“Men Jubayr ibn Mut‘im ga qul bo‘lib xizmat qilardim. Uning amakisi Tu‘aymah ibn ‘Adiy Badr jangida yaralangan edi. Shuning uchun Quraysh Uhud tomon yurish qilganda, Jubayr menga dedi: ‘Agar Hamzani, Muhammadning amakisini o‘ldirsang, yashirincha ozod qilinasan.’”

“I was a slave working to Jubair bin Mut‘im, whose paternal uncle Tu‘aimah bin ‘Adi was injured at Badr Battle. So when Quraish marched to Uhud, Jubair said to me: ‘If you kill Hamzah, the uncle of Muhammad, stealthily you shall be manumitted.’ ”.

«Shunday qilib men odamlar bilan Uhudga bordim.» U o‘zini «nayza otishda mohir jangchi» deb ta’riflar edi. «Ikki tomon jang qilganda, men Hamzani izladim. Uni odamlar orasida jang qilayotganini ko‘rdim. U oq-qora chiziqli tuyaga o‘xshar edi, qattiq qilich urar, uning yo‘lida hech kim turolmas edi. Allohga qasamki! Men uni nayza bilan urish uchun tayyorlanib, qulay fursatni qo‘lga kiritishga harakat qilayotganimda, ba’zan daraxt yoki tosh orqasiga yashirinib, u yaqinroq kelib, masofa ichida bo‘lishini umid qilardim — shu payt Siba‘ ibn ‘Abd al-‘Uzzo uning tomon yaqinlashayotganini ko‘rib qoldim. Hamza uni ko‘rib qolganda dedi: “Kel! Ey xatnachining o‘g‘li!” — chunki uning onasi xatna qiluvchi ayol edi. So‘ng u shunday kuchli bir zarba berdiki, u deyarli boshini o‘tkazib yubormadi».

“So I marched with the people to Uhud.” He used to describe himself as, “I am a picaro good at spearing.” “So when the two parties fought, I set out seeking Hamzah. I saw him amidst people fighting. He was like a white and black striped camel, striking severely with his sword and no one could stand on his way. By Allâh! When I was getting ready and trying to seize the fit opportunity to spear him, hiding sometimes behind a tree or a rock hoping that he might draw nearer and be within range — at that moment I caught sight of Siba‘ bin ‘Abd Al-‘Uzza going closer towards him. When Hamzah observed him, he said: ‘Come on! O son of the ‘clitoris-cutter.’ — for his mother used to be a circumciser. Then he struck one strong stroke that could hardly miss his head.”.

Vahshiy dedi: "Keyin men nayzamni tekshirib, unga yetarli darajada qoniqqunimcha silkitdim, so'ng uni otdim, u uning qorniga kirib, ikki oyog'i orasidan chiqdi. U menga tomon harakat qilishga urindi, lekin yarasi uni yengib qo'ydi. Men uni nayzam ichaklarida qolgan holda o'lguncha shu yerda qoldirdim. Keyin yoniga bordim, nayzamni sug'urib oldim va lagerga qaytdim. Men u yerda qoldim va chiqmadim, chunki men faqat uni izlagan edim. Men uni faqat o'zimni ozod qilish uchun o'ldirdim. Shunday qilib, Makkaga qaytishim bilan men erkin odam bo'ldim."

Wahshi said: “Then I balanced my spear and shook it till I was content with it, then I speared him and it went down into his stomach and issued out between his legs. He attempted moving towards me but he was overcome by his wound. I left him there with the spear in his entrails till he died. Then I came to him, pulled out my spear and returned to the encampment place. I stayed there and did not go out, for he was the only one I sought. I only killed him to free myself. So as soon as I got back to Makkah, I became a free man.”

Oʻqchilar guruhi, ya’ni Rasululloh ﷺ Oʻqchilar tepaligiga joylashtirgan kishilar, urush harakatlarini boshqarishda musulmon qoʻshinining foydasiga hal qiluvchi ustunlikka ega edi. Makkalik otliqlar — Xolid ibn Validning qoʻmondonligi ostida, Abu Omir al-Fosiq yordamida — musulmon qoʻshinining chap qanotiga uch marta hujum qildilar. Maqsadlari uni tor-mor etib, orqa tomonga kirib olish, shu tariqa musulmonlar safida chalkashlik va tartibsizlik yuzaga keltirib, keyinchalik ularga ogʻir magʻlubiyat keltirish edi. Lekin oʻqchilarning mahorati va katta sa’y-harakatlari tufayli uchala hujum ham barbod boʻldi.

The archers squad whom the Messenger of Allâh (Peace be upon him) located on the Archers Mountain, had the upper hand in administering the war activities to go in favour of the Muslim army. The Makkan horsemen — commanded by Khalid bin Al-Waleed, supported by Abu ‘Amir Al-Fâsiq — had for three times attacked the left wing of the Muslim army with the aim of crushing it and then infiltrating into the rear to create a sort of confusion and disorder in the ranks of the Muslims and subsequently inflict heavy defeat on them. But thanks to the dexterity and great efforts of the archers, the three assaults were thwarted.

Harbiy harakatlar juda qattiq davom etdi, musulmonlar butun harbiy vaziyat ustidan to'liq nazorat o'rnatdilar, nihoyat mushriklar daf bo'lib, orqaga chekinishga majbur bo'ldilar. Ular o'zlarining da'vo qilingan faxr-g'urur va soxta izzat-nafslari haqidagi barcha xayollarni unutdilar, ularning bayrog'i esa jangchilar oyoqlari ostida depsalindi, uning yoniga yaqinlashishga hech kim jur'at eta olmadi. Go'yo uch ming mushrik bir necha yuz kishi emas, balki o'ttiz ming musulmon bilan jang qilayotgandek edi.

War activities went on and on fierecly with the Muslims in full command of the whole military developments until the idolaters finally staggered and retreated, leaving all motives of alleged pride, and affected dignity in oblivion, and their standard trodden by the feet of the fighters with none ever courageous enough to approach it. It seemed as if the three thousand idolaters had been fighting thirty thousand Muslims and not merely several hundreds.

Ibn Ishoq aytdi: «Keyin Alloh musulmonlarga O‘z yordamini yubordi va ularga bergan va’dasini ro‘yobga chiqardi. Ular mushriklarni quvib, ularni o‘z lagerlaridan chiqarib yuborishdi. Shubhasiz, bu aniq mag‘lubiyat edi». ‘Abdulloh ibn Az-Zubayr rivoyat qilgan boshqa bir variantda uning otasi shunday degan: «Alloh haqqi, men Hind bint ‘Utba xizmatkorlari va uning ayollar do‘stlarini qo‘ltiqlariga kiyimlarini yig‘ib qochayotganini ko‘rdim. Ularni asir olishimizga hech kim to‘sqinlik qilmasdi».

Ibn Ishaq said: “Then Allâh sent down His Help unto the Muslims and verified His Promise to them. They chased the idolaters and evacuated them from their camp. No doubt it was a certain defeat.” In a version by ‘Abdullah bin Az-Zubair that his father had said: “By Allâh, I was watching the servants of Hind bint ‘Utbah and her women friends fleeing with their garments gathered up. No one was there to prevent us from capturing them.”.

Al-Barâ’ ibn ‘Âzib (roziyallohu anhu) ning boshqa rivoyatida — Sahih al-Buxoriyda keltirilgan — u shunday degan: «Biz ular bilan jang qilganimizda ular qochib ketdilar, ularning ayollari esa oyoq halqalari bilan va oyoqlari ochiq holda tog‘larda qochayotgani ko‘rinib turardi». Musulmonlar dushmanlarni ta’qib qilib, ularni qilichdan o‘tkazdilar va o‘ljani yig‘dilar.

In another version by Al-Barâ’ bin ‘Azib — mentioned in Sahih Al-Bukhâri — he said: “When we fought them, they fled, and their women could be seen fleeing in the mountains with their anklets and legs revealed.” The Muslims pursued the enemies putting them to sword and collecting the spoils.

Islom lashkari Makkaliklar ustidan ikkinchi mutlaq va aniq g‘alabani qayd etayotgan paytda — ya’ni bu g‘alaba shukuh va ulug‘vorlik jihatidan Badr jangidagi birinchi g‘alabadan kam bo‘lmagan bir vaqtda — tog‘ yonbag‘risidagi o‘qchilarning ko‘pchiligi o‘limga olib keladigan xato qildi. Bu xato butun vaziyatni teskari o‘zgartirib yubordi va musulmonlar orasida og‘ir talofatlarga sabab bo‘ldi. Bu xato deyarli Payg‘ambar ﷺning o‘ldirilishiga olib kelay deb qoldi va ular Badr jangida munosib ravishda qozongan shon-shuhrat va izzat-hurmatga juda yomon ta’sir ko‘rsatdi.

While the small army of Islam were recording the second absolute and clear victory over the Makkans — which was no less in splendour and glory than the first one at Badr — the majority of the archers on the mountainside committed a fatal mistake that turned the whole situation upside down, and constituted a source of heavy losses amongst the Muslims. It has almost brought about the murder of the Prophet (Peace be upon him), and left a very bad impression on the fame and dignity they deservedly earned at Badr Battle.

Biz oldinroq archilarga berilgan ijobiy buyruqlar haqida gapirgan edik: asosiy jang qanday kechmasin, o‘z o‘rinlarida qat’iy turishlari kerak edi. Bu qat’iy buyruqlarga qaramay, va ularning rahbari — ‘Abdullah ibn Jubayr ogohlantirishiga qaramay, qirq nafar archi g‘animat molining ishtiyoqi va dunyoviy ochko‘zlik ta’siri ostida, g‘alaba nidolari juda erta eshitilgani bois, o‘z postlarini tashlab ketdi. Qolganlar esa, soni to‘qqiz kishi va ularning rahbari ‘Abdullah, Payg‘ambar ﷺ buyrug‘iga amal qilib, ruxsat berilguncha yoki oxirigacha halok bo‘lguncha o‘z joylarida qolishga qaror qildilar. Natijada tog‘ darasi yetarlicha himoyasiz qoldi. Zukko Xolid ibn al-Validga bu oltin imkoniyatni qo‘ldan boy bermadi: u tezda orqaga burilib, musulmon qo‘shinining orqa tomoniga o‘tib, ularni o‘rab oldi. Ibn Jubayr va uning guruhini qirib tashlagach, ular darhol musulmonlarning orqa tomoniga hujum qildilar, uning otliqlari esa yangi harbiy vaziyatni bildiruvchi baland qiyqiriq ko‘tardilar. Mushriklar musulmonlarga qarshi hujumni qayta boshlash uchun yana qaytib keldilar. Mushrik ayol — ‘Umra bint ‘Alqama al-Horisiya ismli — yerga yotqizilgan bayroqqa yugurib bordi, uni ko‘tarib, yana baland ko‘tardi. Mushriklar bayroq atrofida to‘planib, bir-birlariga baqirib chaqirishdi, shu tariqa musulmonlarni o‘rab olib, yana jangga kirishga tayyor turdilar.

We have already spoken about the positive orders given to the archers to hold on to their position whatever the course of the main engagement. In spite of those strict orders, and their leader’s — ‘Abdullah bin Jubair — warning, forty archers deserted their posts, enticed by the too soon roar of victory as well as worldly avarice for the spoils of war. The others, however, nine in number and ‘Abdullah, their leader, decided to abide by the Prophet ’s order and stay where they were until they were given leave or killed to the last. Consequently the cleft was left inadequately defended . The shrewd Khalid bin Al-Waleed seized this golden opportunity to turn swiftly round to the rear of the Muslim army and encompass them. Exterminating Ibn Jubair and his group, they fell promptly upon the rear of the Muslims and his horsemen uttered a shout that signalled the new military developments. The polytheists returned once again to counterattack the Muslims. An idolist woman — called ‘Umra bint ‘Alqama Al-Harithiyah — rushed to the lying-on-earth standard, picked it up and hoisted it. The idolaters gathered together around the standard and called out unto one another till they encircled the Muslims and stoodfast to fight again.

MUSULMONLAR SHUNING NATIJASIDA IKKI TOSH ORASIDA QOLIB KETDILAR.

THE MUSLIMS CONSEQUENTLY GOT ENTRAPPED BETWEEN TWO MILLSTONES.

Allohning Elchisi (ﷺ) o‘sha paytda qo‘shinning orqasida, jangni kuzatib turgan va musulmon jangchilarga qarshi jasorat ko‘rsatayotgan to‘qqiz kishilik kichik bir guruh jangchi orasida edi. Xolid va uning odamlari uni butunlay kutilmagan holda tutib olishdi va ikki yo‘ldan birini tanlashga majbur qilishdi:

The Messenger of Allâh (Peace be upon him) was then among a small group of fighters — nine in number at the rear of the army, watching the engagement and braving the Muslim fighters. Khalid and his men took him by utter surprise, and obliged him to follow either of two options:

1. O'z jonini saqlab qolish uchun qochish va qo'shinini halokatli oqibatiga tashlab qo'yish, yoki.

1. To flee for his life and abandon his army to its doomed end, or.

2. O'z hayotini xavf ostiga qo'yib harakat qilish, musulmonlar safini yana to'plash va Uhud tepaliklari orqali o'ralgan qo'shin tomon yo'l olish.

2. To take action at the risk of his life, rally the ranks of the Muslims again and work their way through the hills of Uhud towards the encompassed army.

Allohning Elchisining (alayhissalom) dahosi, benazir va beqiyos jasorati uni ikkinchi yo‘lni tanlashga undadi. U ovozini baland ko‘tarib sahobalariga murojaat qildi: “Allohning bandalari!” U buni bilgan holda qildi: uning baland ovozi musulmonlarga yetishidan oldin mushriklarga eshitilishini bilar edi. Og‘ir ahvolda o‘z hayotini xavf ostiga qo‘yib, ularga chaqirdi. Darhaqiqat, mushriklar uni tanib oldilar va boshqa musulmonlar unga yetib kelishidan oldin uning oldiga yetib borishdi.

The genius of the Messenger of Allâh (Peace be upon him), his peerless and matchless courage made him opt for the second course. He raised his voice calling out unto his Companions: “Slaves of Allâh.” He did that though he knew that hisloud voice would be heard by the idolaters before it was heard by the Muslims. He called out unto them risking his life in this delicate situation. The idolaters, indeed, recognized him and reached his position even before the other Muslims could do so.

Musulmonlarning o‘rab olinishi uch toifadagi odamlarni ochib berdi. Birinchi guruh faqat o‘zlarini o‘ylaydigan kishilar edi; ular shu darajada vahimaga tushdiki, qochib ketdilar. Ular jang maydonini tark etdilar va boshqalarga nima bo‘lganini bilmadilar. Bu guruhning ba’zilari Madinagacha qochdi. Boshqalari esa tog‘ga chiqib ketdilar.

The encompassment of the Muslims revealed three categories of people: The first group were those who were only interested in themselves and they went so mad that they fled. They left the battlefield and did not know what happened to the others. Some of this group fled as far as Madinah. Some others went up the mountain.

Ikkinchi musulmon guruhi jangga qaytib kelganlar edi, ammo ular mushriklar bilan shunday aralashib ketdiki, bir-birlarini tanib bo‘lmasdi. Natijada ulardan ba’zilari xato bilan o‘ldirildi. Al-Bux‘oriy rivoyat qilishicha, Oisha (Alloh undan rozi bo‘lsin) aytdi: “Uhud jangi bo‘lganda, mushriklar butunlay mag‘lub bo‘ldi. Shunda Shaytон baqirdi: ‘Ey Allohning bandalari, orqadan ehtiyot bo‘ling (ya’ni dushman orqadan yaqinlashmoqda)!’ Shunda oldinda bo‘lganlar orqaga qaytib, orqada turganlar bilan jang qilishdi.”

The second Muslim group were those who returned to the battle, but mixed with the idolaters in such a way that they could not recognize one another. Consequently some of them were killed by mistake. On the authority of Al-Bukhari, he states that ‘Aishah (May Allah be pleased with her) said: “When it was Uhud Battle, the idolaters were utterly defeated. Satan then called out: ‘O slaves of Allâh. Beware the rear (i.e. the enemy is approaching from behind)’. So those who were at the front turned back and fought the ones who were behind.”.

Keyin Huzayfa o‘z otasi “Al-Yamon”ni boshqa musulmonlar tomonidan o‘ldirilayotganini ko‘rib qoldi. Shunda u dedi: “Ey Allohning bandalari! Ehtiyot bo‘ling! Bu mening otam. Bu mening otam.” ‘Oisha (Alloh undan rozi bo‘lsin) dedi: “Lekin ular uni o‘ldirmaguncha undan ajralishmadi.” Shundan so‘ng Huzayfa dedi: “Alloh sizlarni kechirsin.” ‘Urva esa dedi: “Allohga qasamki, o‘sha vaqtdan boshlab Huzayfa vafot etguncha doim baraka va boylikda yashadi.” Buning sababi shu ediki, u ularni kechirdi va otasining qotilligi uchun qon puli olishdan bosh tortdi, balki uning sadaqa qilinishini tavsiya qildi.

Then Hudhaifah caught sight of his father ‘Al-Yaman’ about to be killed by other Muslims. So he said: “O servants of Allâh! Beware! This is my father. This is my father.” ‘Aishah (May Allah be pleased with her) said: “But they did not part with him till he was killed.” Hudhaifah then said: “May Allâh forgive you.” And ‘Urwa said: “By Allâh, from that time on Hudhaifah has always been blessed and wealthy till he died.” That was because he forgave them and refused to take any blood-money for his father’s murder but recommended that it be spent in charity.

Bu musulmon guruhi katta chalkashlik ichida edi va ular orasida tartibsizlik hukm surardi. Ko'pchilik adashib qoldi va qayerga borishini bilmasdi. Shu noqulay paytda kimdir: "Muhammad o'ldirildi", deb baqirganini eshitdilar. Bu xabar ularni yanada chalkashtirib, deyarli aql-hushlaridan ayirdi. Ko'pchilikning ruhi tushib ketdi, yoki tushib ketish darajasiga yetdi. Ba'zilari jang qilishni to'xtatib, bo'shashdi va qurollarini tashlab yubordi. Boshqalari munofiqlarning boshlig'i Abdulloh ibn Ubayga murojaat qilib, uning yordamida Abu Sufyondan xavfsizlik kafolatini olishni o'ylashdi. Anas ibn An-Nazr qo'rquv va vahimadan titrab turgan o'sha odamlarning yonidan o'tib: "Nimani kutyapsizlar?" deb so'radi. Ular: "Allohning Elchisi ﷺ o'ldirildi", dedilar. U: "Muhammad ﷺ dan keyin nima uchun yashaysiz? Keling, Allohning Elchisi ﷺ o'lgan narsa uchun o'laylik", dedi. So'ng: "Ey Alloh, bu odamlar (ya'ni musulmonlar) qilgan ishlari uchun Sendan kechirim so'rayman; mushriklar qilgan ishdan esa bezorligimni bildiraman", deb qasam ichdi. Keyin yo'lida davom etib, Sa'd ibn Mu'od bilan uchrashdi. U so'radi: "Qayoqqa, Abu Umar?" Anas javob berdi: "Oh, jannatning hidi qanday go'zal! Men uni Uhud tarafdan his qilyapman." U ilgarilab mushriklarga qarshi jang qildi va o'ldirildi. Uning jasadini singlisidan boshqa hech kim tanimadi. Uni sakkizdan ortiq qilich, o'q yoki nayzalar kesib, teshib tashlagan edi. Jang tugagach, singlisi uni faqat barmog'ining uchiga qarab tanidi.

This Muslim group suffered from great bewilderment, and disorder prevailed among them. A lot of them got lost and did not know where to go. At this awkward time they heard someone calling: “Muhammad is killed.” This news made them even more bewildered and almost out of sense. Their morale broke down, or almost did in a great number of individuals. Some of them stopped fighting, slackened, and cast down their weapons. Others thought of getting in touch with ‘Abdullah bin Ubai — the head of the hypocrites — and seeking his assistance to fetch them a security pledge from Abu Sufyan. Anas bin An-Nadr passed by those people who were shuddering of fear and panic, and inquired: “What are you waiting for?” They said: “The Messenger of Allâh (Peace be upon him) has been killed.” “What do you live for after Muhammad (Peace be upon him)? Come on and die for what the Messenger of Allâh (Peace be upon him) has died for.” Then he said: “O Allâh I apologize for what these people (i.e. the Muslims) have done; and I swear disavowal of what the idolaters have perpetrated.” Then he moved on till he was encountered by Sa‘d bin Mu‘adh who asked him: “Where to, Abu ‘Umar?” Anas replied: “Ah, how fine the scent of the Paradise is! I smell it here in Uhud.” He went on and fought against the idolaters till he was killed. Nobody but his sister could recognize his dead body. It had been cut and stabbed by over eighty swords, arrows or spears. It was by the tip of his finger that she — after the battle — recognized him.

Sobit ibn Ad-Dahdah o'z qavmiga murojaat qilib dedi:

Thabit bin Ad-Dahdah called unto his people saying:

“Ey Ansor qavmi, agar Muhammad ﷺ o‘ldirilgan bo‘lsa ham, Alloh Abadiydir, U hech qachon o‘lmaydi. Dinингizni himoya qilish uchun kurashing. Alloh sizga yordam beradi va shunda siz g‘alaba qozonasiz.” Ansorlardan bir guruh unga qo‘shildi va hammasi yo‘lga chiqib, Xolidning otliq qo‘shinlaridan bir qismiga hujum qildi. U o‘zi va do‘stlari halok bo‘lguncha jang qilishda davom etdi.

“O kinfolk of Helpers, if Muhammad (Peace be upon him) were killed, Allâh is Everlasting and He never dies. Fight in defence of your Faith. Allâh will help you and so you will be victorious.” A group of Helpers joined him and all set out and attacked a battalion of Khalid’s horsemen. He kept on fighting till he and his friends were killed.

Bir Muhojir qon bilan bulangan bir Ansorning yonidan o‘tdi. U dedi: “Ey do‘stim! Muhammadning ﷺ o‘ldirilgani haqida eshitdingmi?” Ansor javob berdi: “Agar Muhammad ﷺ o‘ldirilgan bo‘lsa, demak u Xabarni yetkazishni tugatgan bo‘lgan. Shunday ekan, dining himoyasida jang qil!” Bunday jasorat va ruhlantirish bilan musulmonlar tez orada o‘ziga kelib, ruhini tikladi va taslim bo‘lish yoki munofiq ‘Abdulloh ibn Ubayga murojaat qilish fikridan voz kechdi. Ular qurolni qo‘lga olib, jangni qayta boshladilar, ayniqsa Payg‘ambarning ﷺ vafot etgani haqidagi xabar yolg‘on chiqqanidan keyin, qarorgag‘a markazga yo‘l ochishga intildilar. Bu xushxabar ularga kuch berdi va harbiy qamalni yorib o‘tishga, kuchlarini himoyalangan joyda to‘plashga yordam berdi, shu tariqa mushriklarga qarshi shafqatsiz va qattiq jangni davom ettirishga muvaffaq bo‘ldilar.

An Emigrant passed by a Helper who was besmeared by blood. He said: “O fellow! Have you heard of Muhammad ’s murder?” The Helper answered: “If Muhammad (Peace be upon him) were killed, then he must have completed the delivery of the Message. So fight in defence of your religion!” With such boldness and encouragement, the Muslims soon recovered their spirits, came round to senses and desisted the idea of surrender or contacting the hypocrite ‘Abdullah bin Ubai. They took up arms and resumed the fight attempting to make way to the headquarters, particularly after the news of the Prophet ’s death had been falsified. The glad tidings nerved them, and helped them to manage quite successfully the break of the military blockade, and concentrate their forces in an immune place to resume a relentless and fierce fight against the polytheists.

Musulmonlarning uchinchi guruhi Payg'ambar ﷺ dan boshqa hech narsaga parvo qilmaydiganlar edi. Ularning peshqadamlari Abu Bakr, ‘Umar ibn al-Xattob, ‘Ali ibn Abu Solib va boshqa taniqli sahobalar edi (Alloh ulardan rozi bo'lsin), ular o'zlarining misli yo'q sadoqatlari bilan Payg'ambar ﷺ ni himoya qilishga shoshilishgan.

The third group of Muslims were those who cared for nothing except the Prophet (Peace be upon him). At the head of them were notable Companions like Abu Bakr, ‘Umar bin Al-Khattab, ‘Ali bin Abi Talib and others (May Allah be pleased with them), who hastened to protect the Prophet (Peace be upon him) through unrivalled devotion.

Musulmonlarning o‘sha guruhlari mushriklarning zarbalarini qabul qilib, darhol qarshilik ko‘rsatayotgan paytda, jang Allohning Elchisi ﷺ atrofida avj oldi; uning atrofida atigi to‘qqiz kishi bor edi. Biz allaqachon aytib o‘tdikki, mushriklar o‘rab olishni boshlaganlarida Allohning Elchisi ﷺ atrofida atigi to‘qqiz kishi bor edi; va u musulmonlarga: “Kelinglar! Men Allohning Elchisiman ﷺ”, deb chaqirgan zahoti, mushriklar uning ovozini eshitib, uni tanib qolishdi. Shunda ular orqaga qaytib, sahobalaridan hech biri uning yordamiga yetib kelmasdan oldin, butun kuchlari bilan unga hujum qilishdi.

As those groups of Muslims were receiving the blows of the idolaters and resisting instantly, the fight flared up around the Messenger of Allâh (Peace be upon him), who had only nine people around him. We have already mentioned that when the idolaters started their encompassment there were only nine persons around the Messenger of Allâh (Peace be upon him); and that as soon as he called out unto the Muslims: “Come on! I am the Messenger of Allâh (Peace be upon him),” the idolaters heard his voice and recognized him. So they turned back and attacked him with all their power before any of his Companions ran to his aid.

To'qqiz nafar musulmon bilan mushriklar o'rtasida shiddatli va qattiq kurash boshlandi, bu kurash davomida benazir sevgi, fidoyilik, jasorat va qahramonlik namoyon bo'ldi.

A violent raging struggle broke out between the nine Muslims and the idolaters during which peerless sort of love, self-sacrifice, bravery and heroism were revealed.

Muslim, Anas ibn Molik roziyallohu anhudan rivoyat qiladi: Allohning Elchisi ﷺ yettita ansor va ikkita muhojir bilan birga tuzoqqa tushib qolgan edilar, o'shanda mushriklar ularga hujum qildilar. Allohning Elchisi ﷺ shunday dedilar: “Kim o'sha mushriklarni orqaga qaytarsa, u jannatda mening yonimda bo'ladi.” yoki “U jannatda mening hamrohim bo'ladi.” Ansorlardan biri oldinga chiqib, Payg'ambar ﷺ himoyasida o'ldirilguncha mushriklar bilan jang qildi. So'ngra ular yana Elchi ﷺ ga hujum qildilar. Xuddi shu jarayon yana va yana takrorlandi, to yettala ansorning hammasi o'ldirilguncha. Shundan so'ng Allohning Elchisi ﷺ ikki quraysh hamrohlariga dedilar: “Biz hamrohlarimizga adolat qilmadik.”

Muslim, on the authority of Anas bin Malik narrated that the Messenger of Allâh (Peace be upon him) along with seven Helpers and two Emigrants, was confined to a trap when the idolaters attacked him. The Messenger of Allâh (Peace be upon him) then said: “ He who pushes back those idolaters, will be housed in Paradise.” or “He will be my Companion in Paradise.” One of the Helpers stepped forward and fought the idolaters in defence of the Prophet (Peace be upon him) till he was killed. Then they attacked the Messenger (Peace be upon him) again. The same process was repeated again and again till all the seven Helpers were killed. Then the Messenger of Allâh (Peace be upon him) said to his two Quraishite Companions: “We have not done justice to our Companions.”.

Yettinchi ansorning oxirgisi ‘Ammora ibn Yazid ibn As-Sakan edi, u jarohatlari uni holdan toydirmaguncha jang qilishni davom ettirdi va yiqilib vafot etdi.

The last of those seven Helpers was ‘Amara bin Yazeed bin As-Sakan, who kept on fighting till his wounds neutralized him and he fell dead.

Ibn Sakan yiqilganidan keyin Allohning Elchisi ﷺ faqat o‘sha ikki qurayshiy bilan qoldilar. Abu Usmon rivoyatida — u Ash-Shahihayn'da tasdiqlangan — aytilishicha: "O‘sha paytda Payg‘ambar ﷺ yonida Talha bin Ubaydulloh va Sa‘d bin Abi Vaqqosdan boshqa hech kim yo‘q edi. Bu Payg‘ambar ﷺ uchun eng noqulay va xavfli soat edi, lekin bu mushriklar uchun qo‘lidan boy berilmaydigan imkoniyat bo‘ldi. Ular darhol undan foydalandilar. Hujumlarini Payg‘ambar ﷺ ga qaratdilar va uni o‘ldirishni orzu qilib kutdilar."

After the fall of Ibn Sakan, the Messenger of Allâh (Peace be upon him) remained alone with only those two Quraishites. In a version by Abu ‘Uthman — authorized in As-Sahihain— he said: “At that time, there were none with the Prophet (Peace be upon him) except Talha bin ‘Ubaidullâh and Sa‘d bin Abi Waqqas. That was the most awkward and dangerous hour for the Prophet (Peace be upon him), but it was a golden opportunity for the idolaters who promptly took advantage of it. They concentrated their attack on the Prophet (Peace be upon him) and looked forward to killing him.

‘Utba ibn Abi Waqqas uning ustiga toshlar otdi. Toshlardan biri yuziga tegdi. Uning pastki o‘ng kesuv tishi — ya’ni kichik tish bilan qoziq tish orasida joylashgan tish (Ruba‘iya) — shikastlandi. Pastki labi yaralandi. Unga Abdulloh ibn Shihob Az-Zuhriy ham hujum qildi va uning peshonasini yorib yubordi. Qat’iyatli va kuchli chavandoz bo‘lgan Abdulloh ibn Qami’a (Qami’a so‘zi “xo‘rlangan ayol” degan ma’noni bildiradi) qilichi bilan uning yelkasiga qattiq zarba berdi; bu zarba Allohning Elchisi ﷺni bir oydan ortiq og‘riqqa solib qo‘ydi, garchi u uning ikki zirhini sindirib yubora olmagan bo‘lsa-da. U yuziga og‘ir zarba berdi. Zarba shunchalik kuchli ediki, uning temir halqali dubulg‘asining ikki halqasi muborak yuziga botib ketdi. “Bu zarbani mendan qabul qil, men Ibn Qami’aman”, dedi u qilichi bilan Elchiga zarba berar ekan. Allohning Elchisi ﷺ yuzidan oqayotgan qonni artar ekan, javob berdi: “Allohdan seni xo‘rlashini so‘rayman.” (ya’ni: “Aqma’aka Alloh”). Al-Bukhoriyda bayon qilinishicha, uning kesuv tishi sindi, boshi yorildi va u qonni artishga kirishib: “(Hayron qolaman) Payg‘ambarining yuzini tilgan va uning tishini sindirgan, ularni Allohga ibodat qilishga chaqirgan zotning ... bunday odamlar qanday qilib gullab-yashnaydi yoki muvaffaqiyatga erishadi?” dedi. Ushbu voqea haqida Alloh, Uning ulug‘ligi Unga xosdir, quyidagi Qur’on oyatini nozil qildi:

‘Utbah bin Abi Waqqas pelted him with stones. One of the stones fell on his face. His lower right incisor Ruba‘iya (i.e. the tooth that is between a canine and a front tooth) was injured. His lower lip was wounded. He was also attacked by ‘Abdullah bin Shihab Az-Zuhri who cleaved his forehead. ‘Abdullah bin Qami’a (Qami’a means ‘a humiliated woman’), who was an obstinate strong horseman, struck him violently on his shoulder with his sword; and that stroke hurt the Messenger of Allâh (Peace be upon him) for over a month — though it was not strong enough to break his two armours. He dealt a heavy blow on his cheek. It was so strong that two rings of his iron-ringed helmet penetrated into his holy cheek. “Take this stroke from me, I am Ibn Qami’a.” He said while striking the Messenger with his sword. The Messenger of Allâh (Peace be upon him) replied — while he was wiping the blood flowing on his face: “I implore Allâh to humiliate you.” (i.e. Aqma’aka Allâh). In Al-Bukhâri it is stated his incisor broke, his head was cleaved, and that he started wiping the blood off it and saying: “(I wonder) how can peopwho cut the face of their Prophet (Peace be upon him) and break the incisor of his — he who calls them to worship Allâh. How can such people thrive or be successful?” About that incident, Allâh, Glory is to Him, sent down a Qur’ânic verse saying:

• "Bu ish sening qo'lingda emas [ey Muhammad ﷺ, balki Allohning qo'lida]: U ularga rahm qilishi yoki ularni azoblashi mumkin; albatta, ular zolimlardir (mushriklar, itoatsizlar va yomon ish qiluvchilar)." [3:128].

• “Not for you [O Muhammad (Peace be upon him) but for Allâh] is the decision; whether He turns in mercy to (pardons) them or punishes them; verily, they are the Zâlimûn (polytheists, disobedients, and wrong-doers).” [3:128].

At-Tabaraniy rivoyat qilishicha, Payg‘ambar ﷺ shunday degan: “Allohning G‘azabi Uning Elchisining yuzini qora qilganlarning ustida kattadir”. U bir oz jim turdi, so‘ngra yana gapirdi:

At-Tabarani states that the Prophet (Peace be upon him) said: “Allâh’s Wrath is great on those who besmear the face of His Messenger,” observed silence for a short while and then resumed saying:

• “Ey Alloh, mening qavmimni kechir, chunki ular bilmaydilar.”

• “O Allâh, forgive my people for they have no knowledge.”.

Sahih Muslim'da Allohning Elchisi ﷺ shunday deganlari rivoyat qilinadi:

In Sahih Muslim it is stated that the Messenger of Allâh (Peace be upon him) said:

"Ey Rabbim, mening qavmimni kechir, chunki ular bilmaydilar."

• “My Lord, forgive my people for they have no knowledge.”.

Ash-Shifa kitobida — ‘Ayad al-Qadiy tomonidan — rivoyat qilinishicha, Payg‘ambar ﷺ shunday degan:

In Ash-Shifa — a book by ‘Ayad Al-Qadi — it is related that the Prophet (Peace be upon him) said:

«Ey Alloh, mening qavmimni hidoyat qil, chunki ular bilmaydilar.»

•“O Allâh, guide my people for they have no knowledge.”.

Shubhasiz, ularning asosiy maqsadi Payg‘ambar ﷺ ni o‘ldirish edi, lekin ikki quraysh yigiti — Sa‘d ibn Abu Waqqos va Talha ibn Ubaydulloh ﷺ ajoyib va kam uchraydigan jasorat ko‘rsatdilar hamda shunchalik qattiq va botirlik bilan jang qildilarki, ular ikki kishi bo‘lishlariga qaramay, mushriklarni o‘z maqsadlariga erishishdan to‘xtatib qolishga muvaffaq bo‘ldilar. Ular arablarning eng mohir kamonchilari orasida edilar va Allohning Elchisi ﷺ ni himoya qilish uchun to‘xtovsiz jang qildilar, to mushriklarning butun guruhi ulardan quvib yuborilguncha.

It is quite certain that killing the Prophet (Peace be upon him) was their primary aim, but the two Quraishites — Sa‘d bin Abi Waqqas and Talha bin ‘Ubaidullâh, who showed great and rare courage and fought so fiercely and boldly that — though they were only two — were able to stop the idolaters short of realizing their aim. They were of the best skillful Arab archers and kept on militating in defence of the Messenger of Allâh (Peace be upon him) till the whole squad of idolaters was driven off him (Peace be upon him).

Allohning Elchisi ﷺ o‘qdonidagi barcha o‘qlarni chiqarib, Sa‘d ibn Abu Vaqqosga dedi: “Ot, Sa‘d! Otang va onang sen uchun fido bo‘lsin.” Payg‘ambar ﷺ ota-onasini hech kimga, faqat Sa‘dgagina jamlab aytmagan edi — bu uning mahoratli ekani uchun unga berilgan imtiyoz edi.

The Messenger of Allâh (Peace be upon him) emptied his quiver of arrows and said to Sa‘d bin Abi Waqqas: “Shoot, an arrow Sa‘d. May my father and mother be sacrified for you.” The Prophet (Peace be upon him) had never gathered his parents except in the case of Sa‘d — a privilege granted to him for his efficiency.

Jobir rivoyatida, An-Nasoiy tomonidan sahih deb topilgan, Talha ibn Ubaydullohning Allohning Elchisi ﷺ atrofida to'plangan mushriklarga bo'lgan munosabati haqida shunday deyilgan. Ansorlardan faqat bir nechtasi u zot bilan birga bo'lganda, Jobir aytdi: "Mushriklar u zotga yetib kelganda, Allohning Elchisi ﷺ dedilar: "Ularning yovuzliklaridan (ya'ni, ularga qarshi kurashib) bizni kim yetarli bo'ladi?" Talha dedi: "Men."" So'ngra Jobir ansorlarning jang qilish uchun oldinga chiqqanini va Muslim rivoyatiga o'xshash tarzda birin-ketin o'ldirilganlarini zikr qildi. "Barcha ansorlar o'ldirilganda, Talha o'n bir kishi qilgancha jang qilish uchun oldinga yurdi, to qo'li jarohatlanib, barmoqlari kesilguncha. Shunda u dedi: "Kesilsin!" Payg'ambar ﷺ dedilar: "Agar siz "Alloh nomi bilan" degan bo'lsangiz, farishtalar sizni odamlarning ko'z o'ngida ko'tarib olgan bo'lardi." Shundan so'ng u zot aytdi: "Alloh mushriklarni ulardan qaytardi." Hokim kitobi "Al-Iklil"da Talhaning o'ttiz to'qqiz yoki o'ttiz besh yarasi bo'lgani, uning barmoqlari (ya'ni, ko'rsatkich barmog'i va unga yondosh barmoq) falaj bo'lib qolgani zikr qilingan. Al-Bukhoriy tomonidan sahih deb topilgan Qays ibn Abu Hozim rivoyatida u shunday dedi: "Men Talhaning qo'lini falaj holida ko'rdim. Bu, u Uhud jangida o'sha qo'li bilan Payg'ambar ﷺ ni himoya qilgani uchun edi." At-Termiziy rivoyat qilishicha, Payg'ambar ﷺ Talha haqida shunday dedilar: "Yer yuzida yurib yurgan shahidni ko'rishni istagan kishi Talha ibn Ubaydullohga qarasin."

In a version by Jabir — authorized by An-Nasa’i — concerning the attitude of Talha bin ‘Ubaidullâh towards the gathering of idolaters around the Messenger of Allâh (Peace be upon him) — when there were only some Helpers with him — Jabir said: “When the idolaters reached him, the Messenger of Allâh (Peace be upon him) said: ‘Who will suffice us their evils (i.e. fight them back)?’ Talha said: ‘I will.’” Then Jabir mentioned the advance of the Helpers to fight and how they were killed one after the other in a similar way to Muslim’s narration — “When all the Helpers were killed, Talha proceeded forward to fight as much as the other eleven ones did till his hand was hurt and his fingers were cut off. So he said: ‘Be they cut off!’ The Prophet (Peace be upon him) said: ‘If you had said: In the Name of Allâh, the angels would have raised you up before the people’s very eyes.’” Then he said: “Allâh drove the idolaters off them.” In Al-Ikleel — a book by Hakim — it is stated that Talha had sustained thirty-nine or thirty-five wounds, and his fingers (i.e. the forefinger and the one next to it — got paralyzed. In a version by Qais bin Abi Hâzim — authorized by Al-Bukhari, he said: “I saw the hand of Talha paralyzed. That was because he protected the Prophet (Peace be upon him) with it in Uhud Battle.” At-Tirmidhi stated that the Prophet (Peace be upon him) then said about Talha: “He who desires to see a martyr walking on the ground, let him look at Talha bin ‘Ubaidullâh.”.

Abu Dovud At-Tayolisiy Oisha (Alloh unDan rozi bo'lsin) rivoyat qilishicha, dedi: "Uhud kuni (ya'ni jang) eslanganda, Abu Bakr doim: "Bu Talhaning kuni edi", deb aytar edi. Abu Bakr u haqda bir she'r ham o'qidi: "Ey Talha ibn Ubaydulloh! Jannat sizga xuddi kiyiklar ichadigan suv buloqlari kabi lozim bo'lgan." Og'ir va eng nozik vaziyatlarda Alloh, Uning poklig'i yuksak bo'lsin, Yashirin Yordamini nozil qildi. Sa'd rivoyatida — Sahihi Al-Buxoriy va Muslimda tasdiqlangan va tozalangan — u dedi: "Men Uhud kuni Alloh Elchisini ﷺ ikki kishi bilan birga ko'rdim — oq kiyimda, uni qattiq himoya qilayotgan edilar — ular oldin ham, Uhuddan keyin ham o'xshaganini ko'rmaganman." Boshqa rivoyatda: "U ikkisi Jabroil va Mikoil edi, demoqchi", deyilgan.

Abu Da’ûd At-Tayalisi on the authority of ‘Aishah (May Allah be pleased with her), said: “Whenever Uhud Day (i.e. battle) was mentioned, Abu Bakr used to say: ‘That was Talha’s day (i.e. battle)’. Abu Bakr recited a verse of poetry about him: ‘O Talha bin ‘Ubaidullâh! Paradise is due to you as water-springs are due to deer to drink out of.’ At the awkward and most delicate circumstances, Allâh, Glory is to Him, sent down His invisible Help. In a version by Sa‘d — cleared and authorized in Sahih Al-Bukhari and Muslim — he said: “I saw the Messenger of Allâh (Peace be upon him) on Uhud Day with two men — dressed in white defending him fiercely — I have never seen similar to them neither before Uhud nor after it.” In another version: “He means to say that they were Gabriel and Michael”.

Bularning barchasi juda tez sodir bo‘ldi. Agar Payg‘ambarning ﷺ eng yaqin sahobalari vaziyatning og‘irligini darhol anglaganlarida, ular zudlik bilan yetib kelgan bo‘lar edilar va u zotni bunday yaralar bilan qoldirmagan bo‘lar edilar. Afsuski, ular Allohning Elchisi ﷺ yaralanib, Ansorlardan olti kishi halok bo‘lganidan keyin yetib kelishdi, yettinchisi esa yaralarining og‘irligidan zo‘rg‘a oyoqqa turib, Payg‘ambarni ﷺ himoya qilish uchun qattiq kurashayotgan edi. Ammo ular yetib kelishi bilanoq Elchini ﷺ o‘z tanalari va qurollari bilan o‘rab oldilar hamda dushmanlarning u zotga yetib borishiga yo‘l qo‘ymadilar. Yordam berish uchun birinchi bo‘lib qaytgan kishi g‘ordagi hamrohi Abu Bakr As-Siddiq (Alloh undan rozi bo‘lsin) bo‘ldi.

All those events happened in no time. If the Prophet ’s elite Companions had realized the grave situation immediately, they would have rushed on the spot and would not have left him sustain these wounds. Unfortunately, they got there after the Messenger of Allâh (Peace be upon him) had been wounded and six of the Helpers killed, the seventh was staggering under the brunt of wounds and desperately militating in defence of the Prophet (Peace be upon him). However as soon as they arrived they encircled the Messenger with their bodies and weapons and were alert enough to prevent the enemies from reaching him. The first one who returned to give help, was his cavemate Abu Bakr As-Siddiq (May Allah be pleased with him).

Oyisha (Alloh undan rozi bo‘lsin) ning Ibn Hibbonning "Sahih" kitobida rivoyat qilingan bir riyoyatida u kishi Abu Bakr aytgan, deb naql qiladilar:

In a version by ‘Aishah (May Allah be pleased with her) recorded in Ibn Hibban’s Sahih, she narrated that Abu Bakr had said:

Uhud kuni bo‘lib, Payg‘ambar ﷺ (qolib ketgan) vaqtda, men birinchi bo‘lib ularning oldiga qaytdim. Ularning oldida bir kishini ko‘rdim, u dushmanlardan Payg‘ambar ﷺ ni himoya qilish uchun kurashardi. Men o‘zimga dedim: “Keni u Talha bo‘lsa edi. Otam-onam sizga fido bo‘lsin. (Ey Alloh) uni Talha qilib qo‘y! Otam-onam sizga fido bo‘lsin!” Yo‘lda meni Abu Ubayda ibn al-Jarroh yetib oldi, u o‘sha paytda qush kabi tez harakat qilardi. Ikkovimiz Payg‘ambar ﷺ ning yaralarini bog‘lashga shoshildik.

“When it was Uhud Day and at the time that the Prophet (Peace be upon him) was left behind, I was the first to go back and see him. Before him I saw a man fighting to shield him from the enemies. I said to myself: ‘I wish he were Talha. Let my father and mother be sacrificed for you. (O Allâh) Let him be Talha! Let my parents be sacrificed for you!’ On the way, I was overtaken by Abu ‘Ubaidah bin Al-Jarrah, who was then moving as swiftly as a bird. We both rushed to dress the Prophet ’s wounds.

Shunda biz Talhani Allohning Rasuli ﷺ huzurida og‘ir yaralangan holda ko‘rdik. Nabiy ﷺ dedilar: «Birodaringizga qarang. Uning amali unga Jannatda makon olish huquqini berdi.» Men uning yuzига темир halqali dubulg‘aning ikkita halqasi kirib qolganini payqadim. Shunda ularni chiqarib olish uchun yo‘lga chiqdim; ammo Abu Ubayda: «Alloh haqi, ey Abu Bakr — iltijo qilaman, buni o‘zim qilishimga ruxsat bering», dedi. Nabiy ﷺ ga zarar yetkazishdan qo‘rqib, u halqalardan birini juda sekin va ehtiyotkorlik bilan og‘zi bilan tortib chiqara boshladi. So‘ng o‘qni ham og‘zi bilan tortib oldi. Natijada uning old tishi tushib ketdi. Keyin men ikkinchisini chiqarishga kirishdim; ammo Abu Ubayda meni uni qoldirishga undadi: «Ey Abu Bakr, Allohning nomi bilan qasam ichib so‘rayman, buni menga qilishga ruxsat bering.» U ikkinchi halqani ham juda sekin va ehtiyotkorlik bilan og‘zi bilan tortib, to chiqib ketguncha davom ettirdi. Allohning Rasuli ﷺ dedilar: «Birodaringizga qarang. U Jannatda makon olishga loyiq ekanini isbotladi.» Talhani davolash uchun unga yaqinlashdik, lekin uning tanasida o‘nga yaqin qilich zarbasi borligini bilib oldik. (Bu, Talhaning o‘sha kuni qanchalik mardonavor jang qilib, kurashganini ko‘rsatadi.)

There we found Talha suffering from serious wounds before the Messenger of Allâh (Peace be upon him). The Prophet (Peace be upon him) said: ‘See to your brother. His deed entitled him for an abode in Paradise.’ I noticed that two rings of the iron-ringed helmet had penetrated his cheek. So I set out to take them out; but Abu ‘Ubaidah demanded: ‘By Allâh, O Abu Bakr — I beseech you, let me do it myself.’ Fearing to hurt the Prophet (Peace be upon him) he started pulling one of the two rings out very slowly and carefully with his mouth. Then he pulled the arrow out by his mouth, too. Consequently, his front tooth fell. Then I proceeded to pull the second out; but Abu ‘Ubaidah besought me to leave it: ‘O, Abu Bakr, I adjure you by Allâh to let me do it.’ He pulled the second ring very slowly and carefully with his mouth — till it came out. The Messenger of Allâh (Peace be upon him) said: ‘See to your brother. He has proved to be worthy of being housed in Paradise.’ We approached Talha to cure him but found out that he had had some ten sword-strokes in his body. (This showed how efficiently Talha had fought and struggled on that day).”.

O‘sha kunning noqulay daqiqalarida bir guruh musulmon qahramonlari Payg‘ambar ﷺ atrofiga to‘planib, uni mushriklardan himoya qilish uchun qalqon bo‘lib turdilar. Ular orasida Abu Dujona, Mus‘ab ibn ‘Umayr, ‘Ali ibn Abu Tolib, Sahl ibn Hunayf, Abu Sa‘id al-Xudriyning otasi Molik ibn Sinon, Umm ‘Amora, Nusayba bint Ka‘b al-Moziniya, Qatoda ibn an-Nu‘mon, ‘Umar ibn al-Xattob, Hotib ibn Abu Balta‘a va Abu Talha bor edi.

At those awkward moments of that day, a group of Muslim heroes gathered around the Prophet (Peace be upon him) forming a shield to protect him from the idolaters. Some of them were Abu Dujana, Mus‘ab bin ‘Umair, ‘Ali bin Abi Talib, Sahl bin Haneef, Malik bin — Sinan the father of Abu Sa‘îd Al-Khudri, Umm‘Amara, Nusaiba bint Ka‘b Al-Mâziniya, Qatada bin An-Nu‘man, ‘Umar bin Al-Khattab, Hatib bin Abi Balta‘a and Abu Talha.

Mushriklarning soni tobora ortib borar edi; ularning hujumlari esa, tabiiyki, yanada shiddatlashdi. Ularning bosimi shu darajaga yetdiki, Allohning Elchisi ﷺ Abu ‘Omir al-Fosiq tomonidan tuzoq sifatida qazilgan chuqurlardan biriga yiqildi. Tizzasi tirnalib ketdi, ‘Ali uni qo‘lidan tutib yuqoriga ko‘tarishga yordam berdi. Talha ibn ‘Ubaydulloh esa to‘g‘ri turib olguncha uni o‘z quchog‘iga oldi. Nofi‘ ibn Jubayr aytdi: Men bir muhojirning shunday deganini eshitdim: “Men Uhud jangini ko‘rdim va o‘qlarning Nabiy ﷺ tomon har tarafdan otilganini kuzatdim. Ammo ulardan birortasi ham unga tegmadi.” ‘Abdulloh ibn Shihob az-Zuhriy dedi: “Meni Muhammad ﷺ oldiga boshlab boringlar! Alloh haqqi, agar uni o‘ldirmasam, yashashdan umidim yo‘q.” Holbuki Allohning Elchisi ﷺ yolg‘iz uning yonida turgan edi, lekin u unga e’tibor bermadi. Uning mushrik hamkasbi Safvon uni (so‘zini amalga oshirmaganligi uchun) koyidi, ammo ‘Abdulloh qasam ichib, Nabiy ﷺ ni ko‘rmaganini aytdi va qo‘shib qo‘ydi: u bizning joniga qasd qilish urinishlarimizdan himoyalangan bo‘lsa kerak. U yana aytdiki, to‘rt kishi yangi hujum qilib, uni o‘ldirishga ahd qilgan, ammo bu ham natija bermagan.

The number of idolaters was steadily increasing; and their attacks, naturally, got severer. Their press had increased to an extent that the Messenger of Allâh (Peace be upon him) fell into one of the holes dug and designed by Abu ‘Amir Al-Fasiq to be used as traps. His knee scratched and ‘Ali helped him by grasping his hand up. Talha bin ‘Ubaidullâh took him in his lap till he could stand upright. Nafi‘ bin Jubair said: I heard an Emigrant say: “I have witnessed Uhud Battle and watched how arrows had been hurled from all directions at the Prophet (Peace be upon him). None of them however hit him. ‘Abdullah, bin Shihab Az-Zuhri said: ‘Guide me to Muhammad (Peace be upon him)! By Allâh, If I didn’t kill him, I would not hope to live.’ Although the Messenger of Allâh (Peace be upon him) was next to him, alone — but he did not observe him. Safwan, a co-polytheist of his, blamed him (for not translating his words into deeds), but ‘Abdullah swore that he did not see him [the Prophet (Peace be upon him)] and added that he might be immune to our attempts on his life. He also said that four of them pledged to maa fresh attempt and kill him, but also to no avail.

Musulmonlar misli ko'rilmagan kam uchraydigan qahramonlik va ajoyib fidokorlik namoyon etdilar. Masalan, Abu Talha Allohning Elchisini (ﷺ) o'z tanasi bilan to'sdi va ko'kragini dushman o'qlaridan himoya qilish uchun ishlatdi. Anas rivoyat qilishicha, Uhud kuni odamlar Payg'ambardan (ﷺ) tarqalib ketganda, Abu Talha mohir kamonchi edi va o'sha kuni u shunday qattiq o'q otdiki, ikki-uchta kamonni sindirib yubordi. Qo'lida o'qlar solingan sadoqdon bilan biror kishi o'tib qolganda, Payg'ambar (ﷺ): «O'qlarni Abu Talhaga uzatinglar!» – derdilar. Payg'ambar (ﷺ) odamlarning otishini kuzatganlarida esa Abu Talha shunday derdi: «Sizning xavfsizligingiz uchun otam va onamni fido qilay! Ularning o'qi sizga tegib qolmasligi uchun juda yaqin bormang. Sizning jarohat olganingizni ko'rishdan ko'ra o'lganim afzal». Abu Dujona Allohning Elchisi (ﷺ) oldida turib, o'z orqasi bilan o'qlardan uni himoya qilardi. Hotib ibn Balta'a Utba ibn Abu Vaqqosni – u Payg'ambarning (ﷺ) aziz kesuv tishini sindirgan edi – ta'qib qildi, uni qilich bilan urdi, boshini yorib yubordi va uning biyasini hamda qilichini oldi. Sa'd ibn Abu Vaqqos esa o'z ukasi Utbani o'ldirishga intilgan, ammo buning uddasidan chiqa olmagan edi; Hotib esa buni uddaladi.

The Muslims showed unprecedented rare heroism and marvellous sacrifices. Abu Talha — for instance — shielded the Messenger of Allâh (Peace be upon him) by his body and used his chest to protect him against the enemy arrows. Anas related that on Uhud Day when people dispersed off the Prophet (Peace be upon him), Abu Talhah was a skillful sort of archer who would pull arrows so much that he broke two or three bows that day. When a man passed along with a quiver full of arrows, the Prophet (Peace be upon him) would say: “Spread the arrows to Abu Talhah!” Then when the Prophet (Peace be upon him) watched people shooting, Abu Talhah would say: “I sacrifice my father and mother for your safety. Do not go too close lest an arrow of theirs should hit you. I would rather die than see you hurt.” Abu Dujana stood before the Messenger of Allâh (Peace be upon him) and used to protect him from the arrows by his back. Hatib bin Balta‘a followed ‘Utbah bin Abi Waqqas — who broke the honourable incisor [of the Prophet (Peace be upon him)] — struck him with the sword, cracked his head and took his mare and sword. Sa‘d bin Abi Waqqas was so keen to kill his brother ‘Utbah, but he could not; however, Hatib could.

Sahl bin Haneef — Allohning yo‘lida o‘lishga ahd qilgan jasur kamonchi — Uhud jangida ham muhim rol o‘ynagan.

Sahl bin Haneef — a hero archer — who had pledged to die in the cause of Allâh, also played a prominent part in Uhud hostilities.

Allohning Elchisi ﷺ o‘zi ham o‘q otishda ishtirok etgan. Qatoda ibn An-Nu‘mon rivoyatida Allohning Elchisi ﷺ shunchalik ko‘p o‘q otganki, kamonining ikki uchi yassilangan. Shunda Qatoda ibn An-Nu‘mon uni doimiy ravishda o‘zida saqlab qolish uchun olgan. O‘sha kuni uning ko‘zi shunchalik jarohatlanganki, u yonog‘iga tushib ketgan; lekin Allohning Elchisi ﷺ uni qo‘li bilan joyiga qaytarib qo‘ygan va u ikki ko‘zining eng yaxshisi va o‘tkirroqi bo‘lib qolgan.

The Messenger of Allâh (Peace be upon him) himself was involved in shooting arrows. In a version by Qatadah bin An-Nu‘man that the Messenger of Allâh (Peace be upon him) shot so many arrows that the two ends of his bow were flattened. So Qatadah bin An-Nu‘man took it to remain with him for good. On that day his eye was so hurt that it fell down onto his cheek; but the Messenger of Allâh (Peace be upon him) reput it in its socket with his hand and it became the better and the more sharp-sighted of the two.

Shu kuni Abdurahmon ibn Avf og'zi jarohatlanib, tishlari singuncha jang qilishda davom etdi. U yigirmadan ortiq yarador bo'ldi, ulardan bir qismi oyog'idan edi va bu uni oqsoq qilib qo'ydi.

On that day ‘Abdur Rahman bin ‘Awf kept on fighting till his mouth was hurt and got broken. He sustained over twenty wounds, some in his leg, and that lamed him.

Malik ibn Sinon, Abu Said al-Xudriy otasi, Payg‘ambarning ﷺ yonog‘ini so‘rib, qonini tozalab oldi. Payg‘ambar ﷺ: “Tupur!” dedilar. Lekin Malik: “Allohga qasamki, uni hech qachon tupurmayman”, dedi. So‘ngra u jangga yo‘l oldi. Shunda Payg‘ambar ﷺ: “Jannat ahlidan bir odamni ko‘rmoqchi bo‘lgan kishi, mana shu odamga qarasin”, dedilar. U yana jangga kirishi bilan, jang qizg‘in paytida shahid bo‘ldi.

Malik bin Sinan, the father of Abi Sa‘eed Al-Khudri sucked the blood out of the Prophet ’s cheek till he cleaned it. The Prophet (Peace be upon him) said: “Spit it!”. But Malik said: “By Allâh, I will never spit it”. Then he set out to fight. The Prophet (Peace be upon him) then said: “He who wants to see a man of the people of Paradise, let him look at this one.” No sooner had he resumed fighting than he was martyred in the thick of the battle.

Umm ‘Amarah ham jangda qatnashdi. U Ibn Qami’a bilan jangda uchrashdi va yelkasidan yengil yara oldi, lekin o‘zi ham uni qilichi bilan bir necha marta urdi, ammo u omon qoldi, chunki ikki qat zirh kiygan edi. Shunga qaramay, u yaralari o‘n ikkitaga yetguncha urishda davom etdi.

Umm ‘Amarah participated in the fight too. She encountered Ibn Qami’a in combat, and sustained a slight wound on her shoulder, but she herself also struck him with her sword several times but he survived because he was wearing two armours. She, however, went on striking until her wounds counted twelve.

Mus‘ab bin ‘Umair, o‘z navbatida, Payg‘ambar ﷺ ni Ibn Qami’a va uning hamrohlarining hujumlaridan himoya qilib, qattiq va shiddat bilan jang qildi. U bayroqni o‘ng qo‘lida ko‘tarib borardi. Jang davomida o‘ng qo‘li kesildi, shunda u bayroqni chap qo‘li bilan ushladi, lekin bu qo‘li ham kesilgach, tizzasiga cho‘kdi va bayroqni ko‘kragi va bo‘yni bilan himoya qildi. Keyin Ibn Qami’a uni Allohning Elchisi ﷺ deb adashib, o‘ldirdi, chunki tashqi ko‘rinishi o‘xshash edi. Shundan keyingina Ibn Qami’a baland ovoz bilan: “Muhammad ﷺ o‘ldirildi”, deb baqirdi. Ibn Qami’a bu shum gapni aytishi bilanoq, Muhammad ﷺ ning ashobi orasida vahima tarqaldi va ularning ruhiyati keskin pasaydi. Natijada ular orasida chalkashlik va og‘ir tartibsizlik hukm surdi. Mish-mishlar musulmonlar orasida salbiy ta’sir ko‘rsatgan bo‘lsa-da, mushriklarning hujumlari kuchli ta’sirini biroz yengillashtirdi, chunki ular o‘zlarining asosiy maqsadiga erishganlariga ishonib, o‘liklarning jasadlarini buzishga o‘tdilar.

Mus‘ab bin ‘Umair, in his turn, fought fiercely and violently defending the Prophet (Peace be upon him) against the attacks of Ibn Qami’a and his fellows. He was carrying the standard with his right hand. In the process of fighting, it was cut off, so he grabbed the standard in his left hand till this was also amputated so he knelt down and shielded it with his chest and neck. Ibn Qami’a then killed him, mistaking him for the Messenger of Allâh (Peace be upon him) on account of resemblance in appearance. Only then did Ibn Qami’a shout ‘Muhammad (Peace be upon him) has been killed.’ No sooner had Ibn Qami’a uttered that ominous sentence than consternation spread among Muhammad’s followers, and their morale was drastically reduced. Consequently, confusion and a miserable state of disorder prevailed amongst them. Whilst the rumours managed to adversely act amongst the Muslims, it alleviated the sharp impact of the assaults of the polytheists who came to believe that they did really achieve their final objective and so they turned towards mutilating the dead bodies.

Mus‘ab shahid bo‘lgach, Allohning Elchisi ﷺ bayroqni ‘Ali ibn Abu Tolibga topshirdi. ‘Ali boshqa sahobalar bilan birga jasorat bilan jang qilishda davom etdi va himoya va hujumda qahramonlik, mardlik va sabr-toqatning ajoyib namunalarini ko‘rsatdi. So‘ngra Allohning Elchisi ﷺ o‘zini o‘rab olgan lashkari tomon yo‘l oldi. Yaqinlashib kelayotgan Payg‘ambar ﷺ ni birinchi bo‘lib tanigan Ka‘b ibn Molik imkon qadar baland ovozda baqirdi: “Ey musulmonlar, xursand bo‘ling! Allohning Elchisi ﷺ mana shu yerda!” Ammo Allohning Elchisi ﷺ mushriklar uning o‘rnini aniqlab olmasligi uchun unga to‘xtashni ishora qildi. Baqiriqni eshitgan musulmonlar darhol ovoz kelgan tomonga yugurdilar va natijada Payg‘ambar ﷺ atrofiga o‘ttizga yaqin sahoba to‘plandi. Shu to‘plangan sahobalar bilan Allohning Elchisi ﷺ yaqin atrofdagi tepaliklar tomon rejali ravishda chekinishni boshladi.

When Mus‘ab was killed, the Messenger of Allâh (Peace be upon him) delivered the standard to ‘Ali bin Abi Talib. ‘Ali, in conjunction with the other Companions, went on fighting bravely and set marvellous examples of heroism, courage and endurance in both defence and attack. Then the Messenger of Allâh (Peace be upon him) made his way to his encircled army. Ka‘b bin Malik, who was the first one to recognize the approaching Prophet (Peace be upon him), shouted as loudly as he could: “O folks of Muslims, be cherished! The Messenger of Allâh (Peace be upon him) is here.” But the Messenger of Allâh (Peace be upon him) signed to him to stop lest his position should be located by the idolaters. Upon hearing the shout, the Muslims immediately raced towards the source of the shout which brought about thirty Companions to gather around the Prophet (Peace be upon him). With this assembled number of his Companions, the Messenger of Allâh (Peace be upon him) started drawing a planned withdrawal to the hillocks nearby.

Dushmanning qarshiliklari muhojirlarning chekinish rejasini barbod qilish maqsadida avvalgidan ham kuchayib ketdi. Biroq ularning urinishlari Islam arslonlarining qahramonona sobitligi tufayli natijasiz chiqdi.

Hostilities of the enemy grew fiercer than ever with the aim of foiling the plan of withdrawal of the Muslims. Their attempts however proved to be fruitless due to the heroic steadfastness of the lions of Islam.

ʿUsmon ibn ʿAbdulloh ibn al-Mug‘iyra — dushman otliqlaridan biri — Allohning Elchisi ﷺ tomon yurib, shunday dedi: “Yo men uni [ya’ni Muhammad ﷺ ni] o‘ldiraman, yo o‘zim o‘ldirilaman.” Allohning Elchisi ﷺ unga qarshi chiqish uchun harakat qildilar, ammo ularning oti bir necha chuqurlarga qoqilib ketdi. Shunda al-Horis ibn as-Sim‘a dushman bilan jang qilib, uning oyog‘iga zarba berdi, va u cho‘loqlanib qoldi, so‘ng uni tugatdi, qo‘lidan oldi va Allohning Elchisi ﷺ ga yetib oldi.

‘Uthman bin ‘Abdullah bin Al-Mugheerah — one of the enemy horsemen — progressed towards the Messenger of Allâh (Peace be upon him) while saying: “Either I kill him [i.e. Muhammad (Peace be upon him)] or I will be killed.” The Messenger of Allâh (Peace be upon him) moved to encounter him but his mare tripped into some holes. So Al-Harith bin As-Simma combated with the enemy, and struck him on his leg so he went lame, then he finished him off, took his arm and overtook the Messenger of Allâh (Peace be upon him).

Biroq keyinroq yana bir Makkalik otliq, ‘Abdulloh ibn Jobir ismli kishi Al-Horis ibn As-Simmaga hujum qildi va uning yelkasiga qilichi bilan urdi, natijada u og‘ir yaralangan holda musulmonlar lageriga olib kelindi. Shunday bo‘lsa-da, o‘sha mushrik o‘limdan qutulib qololmadi, chunki qizil bosh bog‘ichli qahramon va sarguzashtchi Abu Dujona uni kuchli zarba bilan urib, boshini tanasidan judo qildi.

But later on another Makkan horseman, called ‘Abdullah bin Jabir, attacked Al-Harith bin As-Simma, and struck him on the shoulder with his sword and he was carried to the camp of the Muslims suffering from serious wounds. Anyway that very idolater did not escape death, for Abu Dujana — the red head-banded hero and adventurer — struck him heavily and cut his head off.

Ushbu shiddatli jang davomida musulmonlarni uyqu istagi qamrab oldi — bu Qur’on bu holat haqida gapirganidek, o‘z qullari bo‘lgan musulmonlarga yordam berish uchun berilgan xavfsizlik va xotirjamlik edi. Abu Talha dedi: “Uhud kuni men uyqu istagiga berilganlardan biri edim. O‘sha kuni mening qilichim qo‘limdan bir necha marta tushib ketdi. Qayta-qayta tushib ketdi va men uni qayta-qayta olib oldim.”

During this bitter fight, a desire to sleep overwhelmed the Muslims — that was a security and tranquillity to help His slave Muslims as the Qur’ân spoke in this context. Abu Talhah said: “I was one of those who were possessed by a desire to sleep on Uhud Day. On that day my sword fell off my hand several times. Again and again it fell down and again and again I picked it up.”.

Muhammad ﷺ ning dahosi Xolid ibn al-Validning dahosini barbod qilgan holda, musulmonlar jasorat va qat'iyat bilan, tartibli chekinish orqali nihoyat Uhud tog'ining himoyasiga chekinishdi. So'ngra qolgan qo'shin ham o'sha xavfsiz joyga ularning ortidan kelib yetdi.

In a regular withdrawal and with great bravery and boldness, the Muslims finally retreated to the cover of Mountain Uhud. Then, the rest of the army followed them to that safe position. In this manner, the genius of Muhammad (Peace be upon him) foiled that of Khalid bin Al-Waleed.

Ibn Ishoq rivoyat qilishicha: "Allohning Elchisi ﷺ tepalikka chiqayotganda, ortidan Ubay ibn Xalaf kelardi va u shunday derdi: "Muhammad ﷺ qayerda? Yo men uni o'ldiraman, yoki men o'laman." Muhammadning ﷺ sahobalari dedilar: "Ey Allohning Elchisi ﷺ, agar birimiz u bilan jang qilsa, rozi bo'lasizmi?" Ammo Allohning Elchisi ﷺ dedi: "Uni qo'yinglar!" Shunday qilib, u yaqinlashganda, Allohning Elchisi ﷺ Al-Horis ibn As-Simmadan nayzani oldi. U shunday qattiq silkindiki, ularning hammasi tomonga qarab tarqalib ketdi. Keyin u Ubayga yuzlandi, uning to'sh suyagini zirh keng ochilishi bilan bo'yinning zirh bilan o'ralgan qismi orasidagi bo'shliqdan ko'rdi. U nayza bilan aynan o'sha joyidan urdi. Zarbaning kuchi shu darajada edi, u otidan ag'anab-ag'anab yiqildi. Quraysh oldiga qaytganida, uning bo'yinida faqat kichik bir tirnalish borligini topdilar. Qon to'xtab qolganda u dedi: "Alloh haqqi, Muhammad ﷺ meni o'ldirdi." Uning shunday deganini eshitib, ular dedilar: "Alloh haqqi, sen o'limdan qo'rqding. Alloh haqqi, senga shayton kirgan." U javob berdi: "U Makkada bo'lganimizda menga allaqachon aytgan edi: "Men seni o'ldiraman." Alloh haqqi, agar u menga tupurganida ham, meni o'ldirgan bo'lardi." Oxir-oqibat, Alloh dushmani Sarif degan joyda, uni Makkaga olib qaytayotganlarida, jon berdi. Abul-Aswadning rivoyatida, Urvadan naql qilinishicha: u buqadek ho'kirardi va shunday derdi: "Jonim Qo'li Ostida bo'lgan Zot haqqi, hozir chekayotgan og'rig'im Al-Majaz xalqi o'rtasida taqsimlanganida, ularning o'lishiga sabab bo'lardi."

Ibn Ishaq related that: “When the Messenger of Allâh (Peace be upon him) was going up the hillock, he was followed by Ubai bin Khalaf who was saying: ‘Where is Muhammad (Peace be upon him)? Either I kill him or I will be killed.’ The Companions of Muhammad (Peace be upon him) said: ‘O Messenger of Allâh, do you mind if one of us combats with him?’ But the Messenger of Allâh (Peace be upon him) said: ‘Leave him!’ So when he drew nearer, the Messenger of Allâh (Peace be upon him) took the spear from Al-Harith bin As-Simma. He shivered violently in such a way that made all of them scatter in all directions violently and impulsively. Then he faced him, observed his clavicle through a gap between the wide opening of the armour and the part of his neck enclosed by. He speared him in that spot. The effect of the stroke was so strong that it made him roll off his horse over and over. When he returned to Quraish, they found that he had only had a small scratch in his neck. So when blood became congested he said: ‘By Allâh, Muhammad has killed me.’ Hearing him say so, they said: ‘By Allâh you are afraid to death. By Allâh, you are possessed by a devil.’ He replied: ‘He had already told me when we were in Makkah: ‘I will kill you.’ By Allâh, had he spate on me, he would have killed me.’ Eventually, the enemy of Allâh breathed his last at a place called Sarif, while they were taking him back to Makkah.” In a version by Abul-Aswad, on the authority of ‘Urwa: He was lowinglike a bull and saying: “By the One in Whose Hand is my soul, if (the pain) I am suffering from now were distributed among the people of Al-Majaz, it would cause them to die.”.

Allohning Elchisi (ﷺ) tog' soyaligacha orqaga chekinayotganlarida, yo'llarini katta bir tosh to'sib qoldi. Payg'ambar (ﷺ) unga chiqmoqchi bo'ldi, lekin qisqa va og'ir zirh kiyib olgan hamda og'ir yaralangan bo'lgani uchun unga chiqa olmadi. Talha darhol o'zini shunday holatda o'tirdiki, Payg'ambar (ﷺ) uning orqasiga oyoq qo'yib tosh ustiga chiqishi mumkin bo'ldi. So'ngra u Payg'amberni (ﷺ) ko'tarib, toshga chiqarib qo'ydi. Shunda Payg'ambar (ﷺ) dedi: "Talha, bu ishingdan keyin u Jannatga loyiqdir."

During the withdrawal of the Messenger of Allâh (Peace be upon him) up to the cover of the mountain, a big rock blocked his way. The Prophet (Peace be upon him) tried to mount it, but having worn a short heavy armour, and being seriously wounded — he could not ascend it. Readily enough Talha sat in a position that enabled the Prophet (Peace be upon him) to stand on his back. Then he lifted him up till he stood on it. The Prophet (Peace be upon him) then said: “Talha, after this job, is eligible for the Garden (Paradise).”.

Xabarchi Allohning Elchisi (ﷺ) tepalikdagi qarorgohiga joylashganida, mushriklar musulmonlarga qarshi so'nggi hujumlarini boshladilar. Ibn Ishoq rivoyat qilishicha: «Payg'ambar (ﷺ) tepalikka yo'l olayotgan paytda, Quraysh zodagonlaridan bir guruh tog'ga chiqdi. Ularga Xolid ibn Validh va Abu Sufyon boshchilik qilardi. Shunda Allohning Elchisi (ﷺ) Rabbiga iltijo qilib dedi: "Ey Alloh, ular (ya'ni mushriklar) bizdan (ya'ni musulmonlardan) yuqori bo'lmasin, ham o'rin, ham qudrat jihatidan". Shu sababli Umar ibn Xattob va muhojirlarning bir qismi mushriklarga qarshi jang qilib, ularni tog'dan pastga haydab tushirdilar».

When the Messenger of Allâh (Peace be upon him) settled down in his head quarters in the hillock, the idolaters started their last attack upon the Muslims. Ibn Ishaq related that: “While the Prophet (Peace be upon him) was on the way to the hillock, a group of Quraishite elite ascended the mountain. They were led by Khalid bin Al-Waleed and Abu Sufyan. So the Messenger of Allâh (Peace be upon him) implored his Lord saying: ‘O Allâh, they (i.e. the idolaters) should not be higher (i.e. in position or in power) than us (i.e. the Muslims). Therefore ‘Umar bin Al-Khattab and some of the Emigrants fought the idolaters till they drove them down the mountain.

Al-Umawi ning "Al-Maghazi" kitobida bildirilishicha, mushriklar tog‘ga chiqib kelishgan. Shunda Allohning Elchisi ﷺ Sa‘dga: "Ularni haydab yubor", dedilar. U: "Men ularni yolg‘iz o‘zim qanday haydab yuboraman (ya’ni yordamchisiz)?" dedi. Ammo Allohning Elchisi ﷺ bu so‘zni uch marta takrorladilar. Shunda Sa‘d sadog‘idan o‘q olib, ulardan biriga otdi va uni o‘ldirdi. U shunday dedi: "Keyin men yana bir o‘qni, uning yaxshi ekanini bilgan holda oldim va u bilan boshqa bir odamga otdim. So‘ng uchinchi o‘qni, uni ham yaxshi bilgan holda olib, uchinchisini o‘ldirdim. Natijada ular tog‘dan tushib ketishdi. Men o‘zimga: "Bu, albatta, baraka berilgan o‘q bo‘lsa kerak", dedim va uni sadog‘imga solib qo‘ydim." U bu o‘qni vafot etguniga qadar o‘zi bilan saqlab yurdi. Uning farzandlari esa undan keyin ham uni o‘zlari bilan saqlab yurishdi.

In Al-Maghazi — a book by Al-Umawi — it is stated that the idolaters went up the mountain. So the Messenger of Allâh (Peace be upon him) said to Sa‘d: “Drive them off.” “How can I drive them off by myself (i.e. without anyone to assist).” But the Messenger of Allâh (Peace be upon him) repeated the phrase three times. Sa‘d then took an arrow out of his quiver, shot it at one of them and killed him. He said: “Then I took another one I know (to be good) and I shot with it another man. Then I took a third I know and killed a third one. Consequently they climbed down the mountain. I said to myself, ‘this must be a blessed arrow.’ I put it in my quiver.” He kept it with him till he died. His children kept it with them ever after.

Bu butparastlarning Payg‘ambar (alayhissalom) ga qarshi qilgan so‘nggi hujumi edi. Uning o‘lishiga deyarli ishonch hosil qilgan butparastlar lagerga qaytib, Makkaga qaytish tayyorgarligini boshladilar. Ularning ba’zilari halok bo‘lgan musulmonlarning jasadlarini buzishga kirishdi, ularning ayollari ham shunday qildi. Ayollar va erkaklar shahidlarning quloqlarini, burunlarini, jinsiy a’zolarini kesib oldilar. Hatto ularning qorinlarini yorib tashladilar. Masalan, Hind bint ‘Utba Hamzaning jigarini yorib, uni chaynadi; ammo uning mazasi yoqmagach, tupurib tashladi. U hatto musulmonlarning quloq va burunlaridan bilaklik va marjon qilib taqdi. Jang so‘nggi soatlarida ikki voqea yuz berdiki, ular musulmonlarning Alloh yo‘lida qay darajada jang qilishga va qurbon berishga tayyor ekanligini aniq ko‘rsatdi:

That was the last attack made by the idolaters against the Prophet (Peace be upon him). Being almost certain of his death, the idolaters returned to their camp and started preparations to go back to Makkah. Some of them involved themselves in mutilating the killed Muslims, and so did their women. Women and men cut off the ears, the noses, the genitals of the martyrs. They even cut open their bellies. Hind bin ‘Utbah — for instance — ripped open the liver of Hamzah and chewed it; but finding it unpleasant, she spat it out. She even made the ears and noses of Muslims into anklets and necklaces. Two incidents occurred during the last hours of the fight. Which revealed for certain how far the Muslims were ready to fight and sacrifice in the way of Allâh:

1. Ka‘b ibn Molik aytdi: Men Uhud jangida qatnashgan musulmonlardan edim va mushriklarning o‘liklarni haqorat qilib, ularning jasadlarini buzish vahshiyligini ko‘rdim, lekin bunga chidolmaganim uchun ularning yonidan o‘tib ketdim. Keyin qurollangan, baquvvat bir but parastni ko‘rdim, u musulmonlar orasidan o‘tib, shunday dedi: “Ularni yig‘ing va qo‘ylar yig‘ilib, so‘yiladigandek, ularni bir joyga to‘plang.” Xuddi shunday, men qurollangan bir musulmonni uni kutib turganini ko‘rdim. Men ularga yaqinlashdim va uning orqasida turdim. Ikkalasini solishtirib ko‘rganimda, kofirning qurollari va tashqi ko‘rinishi jihatidan ustun ekanini topdim. Ular yakkama-yakka olishuvga kirishguncha ularni kuzatishda davom etdim. Musulmon kofirga qilichi bilan zarba berdi, qilich uning belidan o‘tib, uni ikkiga bo‘ldi. Musulmon yuzidagi niqobni ochganda, dedi: “Ana endi, Ka‘b, qalaysan? Men Abu Dujanaman.”

1. Ka‘b bin Malik said: I was one of those Muslims who fought in Uhud and witnessed the polytheists’ act of barbarity in mutilating the dead bodies, but I passed them because I couldn’t stand it. Then I saw an armed stout idolater pass through the Muslims and say: “Gather them up and combine them in the way that sheep are gathered and slaughtered.” Similarly I saw an armed Muslim waiting for him. I walked towards them till I stood behind him. Comparing both of them, I found that the disbeliever was better than the other in arms and figure. I kept on watching them till they were engaged in single combat. The Muslim thrust at the disbeliever with his sword that went down his hip and split it into two. When the Muslim unveiled his face, he said: “What about that, Ka‘b. I am Abu Dujana.".

2. Jang tugagandan so‘ng ba’zi musulmon ayollar jang maydoniga kelishdi. Anas aytdi: Men ‘Oisha bint Abu Bakr (Alloh undan rozi bo‘lsin) bilan Ummu Sulaym bilan birga bo‘lganini ko‘rdim. Ularning libosi yig‘ib olingan edi, shuning uchun ularning halqalarini (bilaklarini) ko‘rishim mumkin edi. Ular yelkalarida suv xaltalarini ko‘tarib yurishdi va odamlarning og‘ziga suv quyishdi. So‘ng ular xaltalarni yana to‘ldirish uchun qaytib borishdi va yana kelib xuddi shunday qilishdi. ‘Umar aytdi: “Ummu Suleet Uhud kuni bizga suv xaltalarini olib kelardi.”

2. Some Muslim women came to the battlefield when the fight was over. Anas said: I saw ‘Aishah bint Abu Bakr (May Allah be pleased with him) with Umm Sulaim. Their garments were gathered up so I could see their anklets. They carried water bags on their shoulders and emptied them into the mouths of people. Then they would go back to fill them and come back to do the same. ‘Umar said: “Umm Saleet used to carry water bags to us on Uhud Day.”.

Umm Aymanga qaraganda, u musulmon ayollardan biri bo‘lib, mag‘lub bo‘lgan musulmon jangchilarning Madinaga kirib kelayotganini ko‘rdi. U ularning yuziga tuproq sepib, malomat qilib dedi: “Mana bu ip yigiriladigan charxpalak, uni ol! Qilich ko‘tarishni tashlab qo‘y!” So‘ng u jang maydoniga yugurib bordi. U yerda yaralanganlarga suv berdi. Hibban ibn al-‘Arqa unga o‘q otdi, u yiqildi va kiyimlari ko‘tarilib ketdi. Buni ko‘rgan Allohning dushmani qahqaha bilan kulib yubordi. Bu manzara Allohning Elchisi ﷺ ni xafa qildi, shuning uchun u Sa‘d ibn Abi Vaqqosga uchi yo‘q o‘q berib dedi: “Otib ko‘r”. Sa‘d o‘q otdi, u mushrikning bo‘g‘ziga tegdi. U yiqildi va tanasining ba’zi qismlari ochilib qoldi. Shunda Allohning Elchisi ﷺ shunchalik kulldiki, uning oziq tishlari ko‘rinib qoldi. Sa‘d uning o‘chini oldi va Alloh uning duosini ijobat qildi.

When Umm Aiman, who was one of those Muslim women who saw the defeated Muslim fighters entering Madinah, she started throwing dust at their faces rebukingly saying: “Here is a spinning wheel, take it! and give up carrying swords.” Then she raced to the battlefield. There she watered the wounded. Hibban bin Al-‘Arqa shot an arrow at her, she fell down and her clothes were lifted up. Seeing that, the enemy of Allâh, burst into laughter. That sight upset the Messenger of Allâh (Peace be upon him), so he gave Sa‘d bin Abi Waqqas an arrow lacking an arrow-head and said “Shoot it”. Sa‘d shot it, it pierced the idolater’s throat. He fell down and some parts of his body were revealed. The Messenger of Allâh (Peace be upon him) then laughed so much that his molars could be seen. Sa‘d avenged her and Allâh responded to her supplication.

Payg'ambar ﷺ dara'ga yetib kelgach, ‘Ali ibn Abu Tolib chiqib, suv idishini Al-Mihrasdagi suv bilan to'ldirdi. «Al-Mihras» — suvga boy, ichi bo'sh (botiq) tosh deyiladi. Shuningdek, bu Uhud tog'idagi suv buloqi, deyilgan ham. Qanday bo'lmasin, ‘Ali o'sha suvni Payg'ambar ﷺ ichishi uchun olib keldi. Suvning yoqimsiz hidini sezgan Payg'ambar ﷺ uni ichishdan bosh tortdi, faqat yuzidagi qonni yuvdi va bir qismini boshiga quydi hamda shunday dedi: Payg'ambarining yuzini qon bilan bulg'aganlarga Allohning g'azabi kuchlidir.

As soon as the Messenger of Allâh (Peace be upon him) reached the defile, ‘Ali bin Abu Talib went out and filled his water container with water from Al-Mihras. ‘Al-Mihras’ is said to be hollow (concaved) rock containing plenty of water. It was also said that it is a water spring in Uhud mountain. Anyway, ‘Ali brought that water to the Messenger of Allâh (Peace be upon him) to drink. Finding that it smelt bad he refused to drink it, but only washed the blood off his face and poured some of it over his head saying: Allâh’s Wrath is great on those who besmeared His Messenger’s face with blood.

Sahl dedi: “Allohga qasamki, Allohning Elchisi ﷺ ning yarasini kim yuvganini, unga kim suv quyganini va yaralariga qanday moddalar qo‘yilganini bilaman: uning qizi Fotima uni yuvdi, Ali esa idishdan suv quydi. Fotima suv qon oqishini kuchaytirayotganini ko‘rgach, bir parcha hasir gilamni olib, ozgina kuydirdi va yaraga bosdi, shunda qon oqishi to‘xtadi.”

Sahl said: “By Allâh, I know who washed the wound of the Messenger of Allâh (Peace be upon him) and who poured out water for him and what (substances) his wound was treated with: His daughter Fatimah washed it, whereas ‘Ali poured water out of the container. When Fatimah realized that water increased the flow of blood, she took a piece of straw mat, burnt it a little and stuck it to the wound so blood ceased flowing.”.

Muhammad ibn Maslama unga ichish uchun toza suv olib keldi. Payg‘ambar ﷺ suvdan ichdi va Allohdan unga yaxshi narsalar ato etishini so‘radi. Jarohatlari va ularning tanasiga ko‘rsatgan salbiy ta’siri tufayli Allohning Elchisi ﷺ o‘z izdoshlariga o‘tirgan holda namoz o‘qib berdi, musulmonlar ham shunday qildilar.

Muhammad bin Maslamah brought him fresh water to drink. The Prophet (Peace be upon him) drank and supplicated Allâh to provide him with good things. Owing to the wounds and their bad effects on his body, the Messenger of Allâh (Peace be upon him) led his followers in prayer in a sitting posture and so did the Muslims.

Mushriklarning jo‘nab ketish tayyorgarliklari tugagach, Abu Sufyon tog‘ga chiqib baqirdi: “Ichingizda Muhammad (alayhissalom) bormi?” Ular unga javob bermadilar. So‘ng u: “Ichingizda Ibn Abi Quhafa (ya’ni Abu Bakr) bormi?” deb so‘radi. Ular javob bermadilar. U yana so‘radi: “Ichingizda ‘Umar ibn al-Xattob bormi?” Ular unga javob bermadilar, chunki Nabiy ﷺ ularga unga javob berishni man qilgan edilar. U faqat shu uchtasi haqida so‘radi. Buning sababi, u va uning qavmi bu kishilarga Islomga da’vat ishi katta darajada bog‘liq ekanini yaxshi bilar edilar. Shunda Abu Sufyon dedi: “Bu uchtasi haqida esa, sizlardan xotirjam bo‘ldik.” ‘Umar o‘zini tuta olmay gapirdi va dedi: “Ey Allohning dushmani! Hozirgina tilga olgan kishilaringiz, men sizga aytamanki, hali tirikdirlar. Alloh siz yomon ko‘rgan narsani saqlab qoldi.” Abu Sufyon javob berdi: “Sizning o‘liklaringizning is’loh qilinishini men buyurmadim, lekin bu meni xafa qilmadi.” So‘ng u baqirdi: “Hubal (but), ulug‘ bo‘lsin!” Nabiy ﷺ dedilar: “Nega javob bermaysizlar?” “Nima deymiz?” deb so‘radilar ular. “Ayting: Alloh eng yuksak, eng ulug‘ va eng qudratlidir”, dedilar.

When the preparations of the idolaters for departure came to an end, Abu Sufyan went up the mountain and called out: “Is Muhammad (Peace be upon him) among you?” They did not answer him. Then he asked “Is Ibn Abi Quhafah (i.e. Abu Bakr) among you?” They did not answer. He asked again: “Is ‘Umar bin Al-Khattab among you?” They did not answer him; for the Prophet (Peace be upon him) forbade them answering him. He only asked about those three. That is because he and his people knew quite well that the call to Islam depended to a large degree on those men. Abu Sufyan then said: “As for those three, we have relieved you of.” ‘Umar could not help but talking, so he said, “O enemy of Allâh, those whom you have just mentioned, I tell you that they are still alive. Allâh has maintained what you hate.” Abu Sufyan answered: “The mutilation of your killed is something I did not order it; but it did not displease me.” Then he shouted: “Hubal (an idol), let it be sublime!” The Prophet (Peace be upon him) said: “Why do you not reply?” “What shall we say?” They asked him. “Say: Allâh is more Sublime and Exalted and Mightier as well.”.

U dedi: “Al-‘Uzza (ya’ni, bir but) bizniki, lekin sizda ‘Uzza yo‘q.” “Nega javob bermayapsizlar?” — dedi Nabiy ﷺ. “Nima deyishimiz kerak?” — deb so‘rashdi ular. U dedi: “De: Alloh bizning Homiyimizdir, sizda esa homiy yo‘q.”

He said: “Al-‘Uzza (i.e. an idol) is ours but you have no ‘Uzza.” “Why do you not reply?” The Prophet (Peace be upon him) said. “What shall we say?” They inquired. He said: “Say Allâh is our Protector, but you have no protector.”.

Abu Sufyon dedi: "Qani, yashasin hubal! Bugun Badr kuniga qasos kuni. Bu o'sha uchun. Urush o'zaro g'alaba bilan bo'ladi." Umar javob berdi: "Yo'q. Ular teng emas. Bizning o'ldirilganlarimiz Jannatda joylashgan; sizniki esa Do'zaxda."

Abu Sufyan said: “Well deeds! Today is a vengeance for Badr Day. This for that. War is attended with alternate success.” ‘Umar’s reply was: “No. They are not the same. Our killed men are housed in Paradise; but yours are in Fire.”.

Shundan so'ng Abu Sufyon dedi: "Keling, 'Umar!" Allohning Elchisi ﷺ dedilar: "Borib, nima gap ekanini ko'ring." U borib qaradi. Abu Sufyon undan so'radi: "Allohning nomi bilan iltimos qilaman, menga haqiqatni ayting: Biz Muhammad ﷺ ni o'ldirdikmi?" 'Umar dedi: "Yo Alloh, yo'q, va hozir u sizning so'zlaringizni eshitib turibdi." U dedi: "Men uchun sen Ibn Qami'adan ham rostgo'y va ishonchliroqsan."

Then Abu Sufyan said: “Come on, ‘Umar!” The Messenger of Allâh (Peace be upon him) said: “Go and see what the matter is.” He went there. Abu Sufyan asked him: “I beseech you by Allâh’s Name to tell me the truth: Have we killed Muhammad (Peace be upon him)?” ‘Umar said: “O Allâh, ‘No’ and now he islistening to you words.” He said: “For me, you are more truthful than Ibn Qami’a, and even more reliable.”.

Ibn Ishoq aytdi: Abu Sufyon va uning hamrohlari ketayotganda u baland ovoz bilan e'lon qildi: "Kelgusi yili Badrda yana uchrashamiz." Allohning Elchisi ﷺ o'z odamlaridan biriga dedi: "Ayt: 'Ha, bu ikkimiz uchun ham va'da qilingan uchrashuv.'"

Ibn Ishaq said: When Abu Sufyan and those who were with him were leaving he called out notifying: “We will meet again at Badr next year.” The Messenger of Allâh (Peace be upon him) said to one of his men: “Say: ‘Yes, it is an appointment for both of us.’”.

Keyinchalik Allohning Elchisi ﷺ ularni izlab topish uchun Ali ibn Abu Solibni yubordi. U unga dedi: "Ularning ortidan borib, nima qilayotganlarini va nimani maqsad qilganlarini ko'r. Agar ular otlardan tushib, tuyalarga minsalar, bu Makkaga yo'l olganliklarini bildiradi; lekin agar ular otlarga minib, tuyalarni minmasdan yetaklab ketsalar, ular Madinaga yo'l olganlari bo'ladi. Joni Qo'li Ostida bo'lgan Zot bilan qasamki, agar ular Madinaga hujum qilsalar, men ularga qarshi o'sha yerga yurish qilib, ular bilan jang qilaman." Ali aytdi: "Men chiqib, ular nima ish qilayotganlarini bilish uchun ularni izladim. Ularning tuyalarga minayotganini va otlarni minmasdan qoldirayotganini ko'rdim. Ular Makka tomon yo'l olgan edilar."

Later on, the Messenger of Allâh (Peace be upon him) dispatched ‘Ali bin Abi Talib to trace them out. He said to him: “Pursue them and see what they are going to do, and what they aim at. If they dismount horses and ride on camels’ back, this means that they are heading for Makkah; but if they ride horses and lead camels unmounted, they are leaving for Madinah. By the One, in Whose Hand my soul is, if they attacked Madinah I would march to them there and I would fight them.” ‘Ali said: “I went out and traced them to see what they were up to. I saw them mounting camels and leaving the horses unmounted. They were heading for Makkah.”.

Quraysh qaytib ketgach, odamlar halok bo‘lganlar va yaralanganlarning ahvolini tekshirish uchun chiqdilar. Zayd ibn Sobit aytdi: “Uhud kuni Allohning Elchisi ﷺ meni Sa‘d ibn Rabi‘ni izlashga yuborib, dedilar: ‘Uni ko‘rganingda, ayt: “Sendan salom bo‘lsin”, va unga ayt: “Allohning Elchisi ﷺ so‘raydilar: sen o‘zingni qanday his qilyapsan?”’” Zayd aytdi: “Men halok bo‘lganlar orasida Sa‘dni topguncha kezib yurdim. U jon taslim qilayotgan edi — tanasida qilich, nayza va o‘q zarbalaridan taxminan yetmish jarohat bor edi. Shunda men aytdim: ‘Ey Sa‘d, Allohning Elchisi ﷺ senga salom yubordilar va: “Sendan salom bo‘lsin, ayt, o‘zingni qanday his qilyapsan?” deyapti.’” Sa‘d aytdi: “Allohning Elchisi ﷺ ustiga ham salom bo‘lsin. Unga ayt: men Jannat hididan his qilyapman. Va mening qavmim bo‘lgan Ansorlarga ayt: ‘Agar Allohning Elchisi ﷺ jarohat olgan bo‘lsalar-u, sizning ko‘zlaringiz hali ochiq bo‘lsa (ya’ni tirik bo‘lsangiz-u, o‘lmagan bo‘lsangiz), Alloh huzurida sizga uzr yo‘q.’” Shundan so‘ng u vafot etdi.

After the departure of the Quraishites, people went out to check the identity of the killed and the wounded. Zaid bin Thabit said: “The Messenger of Allâh (Peace be upon him) sent me on Uhud Day to seek Sa‘d bin Ar-Rabî‘ and said: “When you see him, say: ‘peace be upon you from me.’ and say to him ‘the Messenger of Allâh (Peace be upon him) says: How do you feel?’” Zaid said: “I started wandering about checking the killed till I came across Sa‘d when he was dying — with about seventy strokes or stabs of a sword, a spear and an arrow in his body.So I said: “O Sa‘d, the Messenger of Allâh (Peace be upon him) sends you his greetings. and says ‘peace be upon you, tell me how do you feel?’” Sa‘d said: “And let peace be upon the Messenger of Allâh (Peace be upon him), too. Tell him, I smell the scent of the Paradise. And tell the Helpers, my people, ‘you shall not be excused before Allâh if the Messenger of Allâh (Peace be upon him) is hurt and your eyes are blinking’ (i.e. you are still alive and not dead).” Then he died.

Ular Al-Usairimga duch kelishdi — bu ‘Amr bin Sabit edi, uni ular oldin Islomni qabul qilishga undagan, lekin u rad etgan edi. Ular uni yaralangan holda, o‘lim yaqin bo‘lgan ahvolda ko‘rdilar. “U bu yerga nega keldi? Biz uni tark etdik, u hali ham o‘z dini sifatida Islomni qabul qilishdan qaysarlik qilgan edi”, deyishdi. Ular undan so‘radilar: “Nima sabab bilan bu yerga keldingiz? Qavmingizni himoya qilish g‘ayratidanmi yoki Islomga moyillik tufaylimi?” U dedi: “Bu (albatta) Islomga moyillikdir. Men Allohga va Uning Elchisiga ishonaman. Allohning Elchisi ﷺ bilan birga, mana shu ahvolga tushguncha jang qildim”, — va shu zahoti vafot etdi. Ular Allohning Elchisi ﷺ ga uning haqida xabar berishdi. Buni eshitgach, u dedi: “U jannat ahlidandir.” Abu Hurayra rivoyat qilishicha, “Holbuki, u bir marta ham namoz o‘qimagan edi”.

They came across Al-Usairim — ‘Amr bin Thabit, whom they had already urged to embrace Islam but refused. They saw him among the wounded on the verge of close death. “What has he come here for? We have parted with him and he was still too obdurate to accept Islam as his religion”. They asked him: “What made you come here? Is it out of zeal to defend your people or is it because of an inclination to Islam?” He said: “It is (certainly) an inclination to Islam. I believe in Allâh and in His Messenger. I have fought with the Messenger of Allâh (Peace be upon him) till I have got what you see,” and then he immediately died. They told the Messenger of Allâh (Peace be upon him) about him. Hearing that, he said: “He is one of the inhabitants of Paradise.” “Although he had not offered one single prayer,” narrated Abu Hurairah.

Yaralanganlar orasida topilgan Qazman qahramonlarcha jang qildi va etti-sakkiz nafar mushrikni o‘ldirdi. Olgan yaralari uni holsizlantirgach, uni Bani Zufr qabilasining yashash joyiga olib ketishdi. Musulmonlar unga Jannat haqida xushxabar berishdi. Ammo u dedi: “Alloh haqqi, men qavmimga bo‘lgan g‘ayrat tufayli jang qildim. Agar shu bo‘lmaganida, hech qachon jang qilmagan bo‘lardim.” Yaralari og‘irlashgach, u o‘z joniga qasd qildi. Allohning Elchisi ﷺ uning haqida so‘z ochilganda, oldin ham: “U do‘zax ahlidandir”, deb aytgan edilar. Bu — milliy maqsad uchun yoki Allohning kalimasini ulug‘lashdan boshqa maqsadda jang qiluvchilarning oqibatidir, garchi ular Islom bayrog‘i ostida yoki hatto Allohning Elchisi ﷺ yoxud sahobalari lashkarida jang qilgan bo‘lsalar ham.

Qazman, who was found among the wounded, fought heroically, and killed seven or eight idolaters. He was weakened by the wounds he had sustained, they carried him to the habitation of Bani Zufr. The Muslims gave him glad tidings of the Paradise. But he said: “By Allâh I have fought out of a zeal to my people. Had it not been for that I would have never fought.” When his wounds worsened he committed suicide. The Messenger of Allâh (Peace be upon him) had already said whenever he was mentioned to him: “He is an inhabitant of Fire.” This is the end of those who fight for a national cause or in a way other than that of raising up the Word of Allâh, though they fought under the banner of Islam or even in the army of the Messenger of Allâh (Peace be upon him) or of his Companions.

Qazmanga zid ravishda, o'ldirilganlar orasida Bani Sa'laba qabilasidan bir yahudiy ham bor edi. U o'z qavmiga dedi: "Ey yahudiylar! Alloh haqqi, siz ham Muhammad ﷺ ga yordam berish zarurligini bilasiz." Ular dedilar: "Bugun shanba kuni." U dedi: "Sizlar uchun shanba yo'q." U qilichini va jangovar anjomlarini oldi va dedi: "Agar men o'ldirilsam, mening mol-mulkim Muhammad ﷺ ixtiyoriga berilsin." Keyin ertasi kuni u o'ldirilguncha jang qildi. Allohning Elchisi ﷺ u haqida dedilar: "Muxaysiq eng yaxshi yahudiydir."

Contrary to Qazman there was a Jew of Bani Tha‘labah among the killed. He said to his people, “O folk people of Jews! By Allâh you have already known that it is imperative to support Muhammad (Peace be upon him).” They said: “Today is Saturday.” He said: “There is no Saturday for you.” He took his sword and the war equipment and said: “If I were killed, my property should be put at Muhammad’s disposal”. Then next morning he kept on fighting till he was killed. The Messenger of Allâh (Peace be upon him) said about him, “Mukhaireeq is the best Jew.”

Allohning Elchisi ﷺ shahidlarning dafn etilishini nazorat qildi va dedi: “Men guvohlik beraman, kim Allohning yo‘lida yaralansa, Alloh uni qiyomat kuni yarasi qonab turgan holda tiriltiradi; uning rangi qonga o‘xshar, ammo hidi mushkga o‘xshar.”

The Messenger of Allâh (Peace be upon him) supervised the martyrs’ burial and said: “I bear witness that anyone who is wounded in the way of Allâh, Allâh will resurrect him with his wound bleeding a liquid which is blood-like in colour but musk-like in scent.”.

Ba'zi sahobalar o'zlarining urushda o'ldirilgan kishilarini Madinaga olib kelishgan, lekin Allohning Elchisi ﷺ ularni o'ldirilgan joylariga qaytarib yuborib, o'sha yerning o'zida dafn etilishini buyurdilar. U zot ularni yuvmaslikni, qurol-aslahalari va charm kiyimlaridan yechib olingach, o'sha holatda dafn etishni buyurdilar. U zot har ikki yoki uch shahidni bir qabrga birga dafn etar edilar, hatto ikki kishini bitta kiyimga o'rab qo'yar edilar, so'ng: "Ulardan qaysi biri Qur'onni ko'proq biladi?" deb so'rar edilar. Qaysi biri ko'proq bilgan bo'lsa, uni avval qabrga qo'yar edilar. U zot: "Qiyomat kuni men ularga guvohlik beraman", deya edilar. ‘Abdulloh ibn ‘Amr ibn Haram va ‘Amr ibn al-Jamuhni bir qabrga dafn etdilar, chunki ular bir-birlariga juda mehr-muhabbatli edilar.

Some of the Companions carried their men killed in the war to Madinah, but the Messenger of Allâh (Peace be upon him) ordered that they should be sent back in order to be buried where they were killed. He ordered that they should not be washed but buried as they were after stripping them off their armours and leather clothes. He used to bury every two or three martyrs together in one grave and even join two men in one garment while saying: “Who is the more learned of the Qur’ân?” and he would commit him to earth first. He would say: “I bear witness to those on the Day of Resurrection.” He buried both ‘Abdullah bin ‘Amr bin Haram and ‘Amr bin Al-Jamuh in one grave due to the affection they used to possess to each other.

Ular Hanzalaning tobutini sog'inishdi, uni qidirishdi va yaqin joyda topishdi, undan suv tomchilab turardi. Allohning Elchisi ﷺ sahobalariga farishtalar uni yuvayotganini aytdi va: “Uning xotinidan so'rang”, dedi. Ular undan so'rashdi, va u Hanzalaning junub holatida bo'lganini tasdiqladi. Shu sababli Hanzalaga “G'asil al-Maloika” (ya'ni farishtalar tomonidan yuvilgan kishi) degan nom berildi.

They missed the coffin of Hanzalah, they sought it and found that it was on a spot nearby with water dripping off it. The Messenger of Allâh (Peace be upon him) told his Companions that the angels were washing him and said: “Ask his wife”. They asked her and she confirmed that he had been in a state of ceremonial impurity. That was why Hanzalah was called ‘Ghaseel Al-Malâ’ikah’ (i.e. the one washed by the angels).

Allohning Elchisi ﷺ amakisi va sut birodari Hamzaning qanday do‘zax qilib tashlanganini ko‘rganda, juda qattiq qayg‘urdi. Xolasi Safiya o‘z ukasi Hamzani ko‘rish uchun kelganida, Allohning Elchisi ﷺ o‘g‘li Az-Zubayrga, uni ukasiga nima bo‘lganini ko‘rmasligi uchun qaytarib yuborishni buyurdi. U rad etib dedi: “Nega men ketishim kerak? Menga uni buzib tashlashganini xabar berishdi. Lekin u Allohning yo‘lida bo‘lgani uchun, unga nima bo‘lsa ham biz rozimiz. Aytaman: Alloh yetarlidir va Alloh xohlasa, sabr qilaman.” U yaqinlashib, unga qaradi, Allohga uning uchun duo qildi va dedi: “Biz hammamiz Allohnikimiz va Unga albatta qaytamiz.” Shuningdek, Allohdan uni mag‘firat qilishni so‘radi. So‘ng Allohning Elchisi ﷺ uni Abdulloh ibn Jahsh bilan birga dafn etishni buyurdi — u ham uning jiyani, ham sut birodari edi. Ibn Mas‘ud dedi: Biz Allohning Elchisi ﷺ Hamza ibn Abdul Muttalib uchun yig‘laganidek, hech qachon boshqa birov uchun yig‘layotganini ko‘rmaganmiz. U uni qiblaga yo‘nalтирdi, so‘ng janozasi oldida turib, yuragi to‘lguncha yig‘ladi.

When the Messenger of Allâh (Peace be upon him) saw how his uncle and foster brother, Hamzah, was mutilated, he was extremely grieved. When his aunt Safiyah came to see her brother Hamzah, the Messenger of Allâh (Peace be upon him) ordered her son Az-Zubair to dismiss her in order not to see what happened to her brother. She refused and said, “But why should I go away. I have been informed that they have mutilated him. But so long as it is in the way of Allâh, whatever happens to him satisfies us. I say: Allâh is Sufficient and I will be patient if Allâh wills.” She approached, looked at him and supplicated Allâh for him and said: “To Allâh we all belong and to Him we will verily return.” and she implored Allâh to forgive him. Then the Messenger of Allâh (Peace be upon him) ordered that he should be buried with ‘Abdullah bin Jahsh — who was his nephew as well as his foster brother. Ibn Mas‘ud said: We have never seen the Messenger of Allâh (Peace be upon him) weeping so much as he was for Hamzah bin ‘Abdul Muttalib. He directed him towards Al-Qiblah, then he stood at his funeral and sobbed his heart out.

Martirlarning manzarasi juda dahshatli va yurak ezuvchi edi. Hamzaning janozasini tasvirlab, Xabbob shunday dedi: "Hamza uchun uzun kafan topilmadi, faqat oqqa yaqin qorong'i rangdagi bir kiyim bor edi. Uning boshini shu bilan yopishganda, oyoqlari yopilmay qolardi. Xuddi shunday, oyoqlarini yopsak, boshi ochilib qolardi. Oxiri boshini shu kiyim bilan yopdilar, oyoqlarini esa "Al-Idhkhir" deb ataladigan o'simlik bilan yopdilar."

The sight of the martyrs was extremely horrible and heart-breaking. Describing Hamzah’s funeral, Khabbab said: “No shroud long enough was available for Hamzah except a white-darkish garment. When they covered his head with it, it was too short to cover his feet. Similarly if they covered his feet his head would be revealed. Finally they covered his head with it and put some plant called ‘Al-Idhkhir’ to cover his feet.”.

Imom Ahmad rivoyat qilishicha, Uhud kuni, mushriklar qaytib kelgan vaqtda, Allohning Elchisi ﷺ shunday dedilar:

Al-Imam Ahmad reported that when it was Uhud Day and the time that the idolaters returned, the Messenger of Allâh (Peace be upon him) said:

“Saf tuzing (ya'ni, namozga qatorga turganingizdek), toki men Rabbim, Ulug' va Qudratli Zot, uchun shukr va hamd aytay.”

• “Istawoo (i.e. form rows as for prayer) so that I offer thanks and praise to my Lord, the Great and the All-Mighty.”.

Shunday qilib, ular uning orqasida saflarda turdilar. Keyin u dedi:

So they stood in rows behind him. Then he said:

• “Ey Alloh, Sen ruxsat bergan narsani hech kim to‘sib qo‘ya olmaydi va Sen to‘sgan narsani hech kim ruxsat bera olmaydi. Sen adashtirishni xohlagan kishini hech kim to‘g‘ri yo‘lga boshlay olmaydi va Sen hidoyat qilgan kishini hech kim adashtira olmaydi. Sen to‘sgan rizqni hech kim bera olmaydi va Sen bergan narsani hech kim to‘sib qo‘ya olmaydi. Sen uzoq qilishni belgilagan narsani hech kim yaqinlashtira olmaydi va Sen yaqin qilishni hukm qilgan narsani hech kim uzoqlashtira olmaydi. Ey Alloh, bizning hammamizga Sening Rahmatingni, Sening Fazlingni va Rizqingni yoyib yubor.”

• “O Allâh, no one can withhold what You permit or permit what You withhold. No one can guide whom You decree to go astray or make go astray the one whom You guide. No one can grant provisions you have withheld and no one can withhold what you grant. No one can near what You ordained to be distant, or detach what You decree to be close. O Allâh, spread onto all of us Your Mercy, Your Grace, and Provisions.”.

"Ey Alloh, men Sendan doimiy saodatni so'rayman, u o'zgarmaydi va yo'qolmaydi. Ey Alloh, qiyinchiliklarda faqat Senden yordam so'raymiz. Dahshat kuni xavfsizlik uchun faqat Senga suyanamiz. Ey Alloh, Senga tayanib, Sening in'omlaringning yomonligidan (ya'ni ular bizni olib boradigan yomonliklardan) va Sening mahrum qilishingning yomonligidan Sendan panoh tilaymiz. Ey Alloh, imonni bizga sevdir, uni butun qalbimiz bilan bizga yoqimli va sevimli qil! Kufrni, nofarmonlikni va itoatsizlikni bizga jirkanch qil. Bizni to'g'ri yo'lga hidoyat topganlardan qil. Ey Alloh, bizni musulmon bo'lib yashat va musulmon holatida vafot ettir; bizni solihlar bilan birga qil, xor va adashganlar bilan emas. Ey Alloh, Sening Rasuling ﷺ ni yolg'onga chiqargan va Sening to'g'ri yo'lingdan burilgan kofirlarga Sening adovatingni yubor. Ey Alloh, Sening g'azabing, Sening azobing va Sening adovatingni kitob berilgan kofirlarga yubor. Ularni Sening belgilaganing urush bilan sinovga solgin. Ey Alloh, haqiqatning Egasi!"

“O Allâh, I implore You to grant me permanent bliss that neither changes nor vanishes. O Allâh, You Alone we seek for Help at hardships. You Alone we resort to for security on a day of terror. O Allâh, to You Alone I resort to protect us frthe evils of Your grants (i.e. the evils they may lead us to) and from the evils of Your deprivation. O Allâh, make us love Faith and make it pleasant and beloved wholeheartedly by us! Make disbelief, ungodliness and disobedience detestable to us. Let us be among those who are rightly guided. O Allâh, make us live as Muslims and cause us to die as Muslims; and make us join with the righteous but not with the disgraced and misled ones. O Allâh, make Your enmity befall the disbelievers, who belie Your Messenger and divert from Your righteous way. O Allâh, let Your wrath, Your chastisement and Your enmity befall the disbelievers, and those on whom You sent down the Book. Let them be afflicted with war decreed by You. O Allâh, the Author of Truth.”.

Barcha shahidlarni yerga topshirib, Alloh taologa hamd-u sano va duo qilgach, Alloh Elchisi ﷺ Madinaga qaytdilar.

After committing all the martyrs to earth, and after offering praise and supplication to Allâh, the Messenger of Allâh (Peace be upon him) went back to Madinah.

Qaytish yo'lida sodiq mo'min ayollar tomonidan beqiyos muhabbat va sadoqat namunalari namoyon bo'ldi; ular erkaklarning jangdagi qahramonliklaridan hech kam bo'lmagan darajada buyuk edi.

On his way back, matchless examples of love and devotion were revealed by the truthful women believers; in no way less great than the men’s heroic deeds in the fight.

Hamna bint Jahsh Payg'ambar ﷺ bilan qaytish yo'lida uchrashdi va u unga ukasi — Abdulloh bin Jahshning vafot etganini xabar qildi. U dedi: "Albatta, biz Allohnikimiz va albatta, Unga qaytuvchimiz. Allohdan mag'firat so'rayman." Keyin u unga amakisi Hamza bin Abdul Muttalibning vafot etganini xabar qildi. U dedi: "Albatta, biz Allohnikimiz va albatta, Unga qaytuvchimiz. Allohdan mag'firat so'rayman." Ammo u unga eri Mus'ab bin Umayrning vafot etganini xabar qilganda, u baqirib yig'ladi. Uning shunday qilayotganini ko'rgan Payg'ambar ﷺ dedi: "Ayolning eri uning uchun juda aziz."

Hamnah bint Jahsh met the Messenger of Allâh (Peace be upon him) on the way back, and he announced the death of her brother — ‘Abdullah bin Jahsh — to her. She said: “To Allâh we belong and to Him we will verily return. I ask Allâh’s forgiveness.” Then he announced the death of her maternal uncle Hamzah bin ‘Abdul Muttalib. She said: “To Allâh we belong and to Him we will verily return. I ask Allâh’s forgiveness.” But when he announced the death of her husband Mus‘ab bin ‘Umair to her, she shouted and woed. Seeing her doing so, the Messenger of Allâh (Peace be upon him) said: “The woman’s husband is extremely dear to her.”.

U u Bani Dinar qabilasidan bo‘lgan bir ayolning yonidan o‘tdi, uning eri, otasi va akasi Uhud jangida halok bo‘lgan edi. Ularning o‘limi xabar qilinganda, u: “Alloh Elchisi ﷺ qanday ahvolda?” dedi. Ular: “Yaxshilar, ey falonchining onasi. Allohga shukur, u sog‘-salomat va siz xohlagandek yaxshi ahvolda”, dedilar. U: “Uni menga ko‘rsating”, dedi. Ular unga ishora qilishdi. Uni ko‘rgach, u: “Siz sog‘-salomat bo‘lsangiz, barcha musibatlar hech narsa emas”, dedi.

He passed by a woman of Bani Dinar whose husband, father and brother were all killed at Uhud. When their death announced, she said: “How is the Messenger of Allâh (Peace be upon him)?” They said: “Well indeed. O mother of so... Thanks for Allâh; he is well and as good as you desire.” She said: “Let me see him.” They pointed at him. Seeing him she said: “All misfortunes are nothing so long as you are safe.”.

Umm Sa‘d bint Mu‘adh shoshilib Payg‘ambar ﷺ ning huzuriga keldi. O‘sha paytda uning o‘g‘li kobilasining jilovini ushlab turgan edi. Onasini ko‘rib, u Payg‘ambarga ﷺ dedi: “Ey Allohning Elchisi ﷺ, bu mening onam.” Payg‘ambar ﷺ dedi: “Xush kelibsiz”; so‘ng to‘xtab, uni kutib turdi. U yaqinlashganda, Payg‘ambar ﷺ o‘ldirilgan o‘g‘li ‘Amr bin Mu‘adh uchun uni taskinlashdi. Ammo u dedi: “Sizning omon ekanligingizni ko‘rar ekanman, mening musibatim albatta unutiladi.” Shundan so‘ng Allohning Elchisi ﷺ Uhud jangida shahid bo‘lganlarning qarindoshlari uchun Allohga duo qildi va dedi: “Ko‘ngil ko‘taring, ey Umm Sa‘d, va qarindoshlariga xushxabar bering: jangda o‘ldirilgan barcha kishilari jannatdagi do‘stlardir va ular o‘z yaqinlari uchun shafoatchidirlar.” U javob berdi: “Ey Allohning Elchisi ﷺ, biz rozimiz. Bu quvonchli xabardan keyin ularga kim yig‘lar?” So‘ng u davom etib dedi: “Ey Allohning Elchisi ﷺ, Allohga duo qiling (orqada qolganlar uchun).” U dedi: “Ey Alloh, ularning qalbidan g‘amni ketkazgin! Ularni musibatlari bilan taskinlantir. Orqada qolganlarni yaxshilik va salomatlik bilan mukofotlagin.”

Umm Sa‘d bin Mu‘adh came running to see the Prophet (Peace be upon him). At that time her son was holding the rein of his mare. Seeing his mother, he said to the Prophet (Peace be upon him): “O Messenger of Allâh (Peace be upon him). This is my mother.” The Prophet (Peace be upon him) said: “She is welcome”; and he stopped and waited for her. When she drew near, he consoled her, for her killed son ‘Amr bin Mu‘adh. But she said: “So long as I see you are safe, my misfortune will certainly go into oblivion.” Then the Messenger of Allâh (Peace be upon him) supplicated Allâh for the relatives of those who were killed at Uhud and said: “Cheer up! Umm Sa‘d and bear good tidings to their kindred that all their people killed in the battle are comrades in Paradise and they are intercessors for all their kinsfolk.” She replied, “O Messenger of Allâh, we are satisfied. Who would cry on them after this cheerful news?” Then she resumed saying: “O Messenger of Allâh, invoke Allâh (for those who stayed behind)” He said: “O Allâh keep sorrow off their hearts! And console them with their misfortunes. Compensate those who stayed behind with goodness and welfare.”.

Ushbu kuni kechqurun — ya'ni hijriy 3-yil, Shavvol oyining yettinchi kuni, shanba kuni — Rasul Madinaga keldi. Uyiga yetib kelishi bilan qilichini qizi Fotimaga topshirib dedi: “Ey qizim, bu qilichdagi qonni yuvib tashla. Alloh haqqi, bugun u menga foyda keltirdi.” Ali ibn Abu Tolib ham o'z qilichini unga berib dedi: “Bu qilichdagi qonni ham yuvib tashla. Alloh haqqi, bugun u ham menga foyda keltirdi.” Shunda Allohning Rasuli ﷺ dedi: “Sahl ibn Hanif va Abu Dujona jangda xuddi sizlar kabi jasur bo'lishdi.”

In the evening of that day — i.e. Saturday, the seventh of Shawwal, 3rd year A.H. — the Messenger arrived in Madinah. As soon as he reached his house, he handed his sword to his daughter Fatimah and said: “O daughter, wash the blood off this sword. By Allâh it has been helpful to me today.” ‘Ali bin Abi Talib handed her his sword and said: “And wash the blood of this sword too. By Allâh, it has been helpful to me today.” So the Messenger of Allâh (Peace be upon him) said: “Sahl bin Haneef and Abu Dujana have been as courageous as you are in the fight.”.

Ko'pgina rivoyatlarda yetmish nafar musulmon halok bo'lgani tasdiqlangan, ularning ko'pchiligi, ya'ni oltmish besh nafari Ansorlar bo'lgan: shulardan qirq bir nafari Xazraj qabilasidan, yigirma to'rt nafari Avs qabilasidan bo'lgan. Bundan tashqari, bir nafar yahudiy va to'rt nafar Muhojir ham halok bo'lgan.

Most of the narrations confirmed that seventy Muslims were killed and most of them, sixty-five, Helpers; forty-one of whom were from Khazraj and twenty-four from Aws. This, besides one Jew and four Emigrants.

Mushriklarga kelsak, ulardan yigirma ikki kishi o‘ldirilgan, ba’zi rivoyatlarda esa o‘ttiz yetti kishi deyilgan; Alloh eng yaxshi biluvchidir.

As for the polytheists, twenty-two of them were killed, but some versions speak of thirty-seven; after all, Allâh knows best.

Shanba kuni kechasi, Shavvolning sakkizinchi kuni, Uhuddan qaytganlaridan so'ng, musulmonlar o'sha kechani favqulodda holatda o'tkazdilar, garchi ular holdan toygan va juda charchagan bo'lsalar ham. Ular hushyorlikda turdilar va o'sha kechani Madinaning barcha chiqish va kirish yo'llarini qo'riqlab o'tkazdilar. Ular ayniqsa o'zlarining umumiy yetakchisi, Allohning Elchisi ﷺ ni qo'riqlashga band edilar, chunki ba'zi shubhali kishilar kutilmagan ahmoqlik qilishlaridan xavotirda edilar.

On Saturday night, the eighth of Shawwal, and after their return from Uhud, the Muslims spent that night in an emergency case — though they were dead-beat, extremely exhausted. They stayed on the alert, and spent that night guarding the outlets and inlets of Madinah. They were specially busy guarding their general leader, the Messenger of Allâh (Peace be upon him) for fear that some suspects could commit an unexpected folly.

Allohning Elchisi (ﷺ) esa o‘sha kechani vaziyat ustida o‘ylab o‘tkazdi. U mushriklar Makkaga qaytib ketayotgan paytda, o‘zlari bu g‘alabadan hech narsa foyda qilmaganini anglab, yo‘llaridan qaytib, Madinaga burilishlari mumkin, deb qo‘rqdi. Ular afsuslanib, o‘rnini qoplash uchun Madinaga hujum qilishga qaror qilishlari mumkin edi. Shu sababli Allohning Elchisi (ﷺ) Makka qo‘shinini quvib borishga qat’iy qaror qildi.

The Messenger of Allâh (Peace be upon him) on his part, spent the night pondering over the situation. He feared that the idolaters might think — while they were still on their way to Makkah — of reversing their way and diverting to Madinah after they had realized that they had availed nothing of that victory. They might regret and decide to invade Madinah as a compensation. Therefore the Messenger of Allâh (Peace be upon him) was determined to go out in pursuit of the Makkan army.

Payg‘ambar ﷺ odamlarga murojaat qilib, Islom dushmaniga qarshi jang qilish uchun yurishga buyurdilar. Bu yakshanba kuni ertalab edi — ertasi kuni Uhud tomon, Shavvol oyining sakkizinchi kuni. U zot aytdilar: “Faqat Uhud jangida ishtirok etgan kishilargina jangga yurishadi.” ‘Abdulloh ibn Ubay dedi: “Men ham siz bilan birga chiqaman.” “Yo‘q”, dedi Payg‘ambar ﷺ.

The Prophet (Peace be upon him) called out unto people and ordered them to march to encounter the enemy of Islam. That was on Sunday morning — next day to Uhud — the eighth of Shawwal. He said: “Nobody will march to the fight except those who have already participated in Uhud fight.” ‘Abdullah bin Ubai said: “I will march out with you.” “No,” said the Prophet (Peace be upon him).

Musulmonlar qattiq og'riq va chuqur tashvish ichida azob chekayotgan bo'lsalar-da, ular uning chaqiriqiga ijobiy javob berdilar. Jobir ibn Abdulloh Payg'ambar ﷺdan ushbu yangi yurishda ularga qo'shilishga ruxsat berishlarini so'radi, chunki u Payg'ambar ﷺ ishtirok etgan barcha janglarni ko'rishni doim istagan edi. U Uhud jangida qatnasha olmagan edi, chunki otasi uni singillari bilan birga Madinada qolishni buyurgan edi. Uning iltimosi qabul qilindi.

Whilst the Muslims were suffering a lot from painful pains and deep anxiety, they responded to his call positively. Jabir bin ‘Abdullah implored the Prophet (Peace be upon him) to allow him join them in that fresh invasion on account that he always had a liking to witness all the battles that the Prophet (Peace be upon him) was involved in. He had not participated in Uhud because his father asked him to stay in Madinah with his sisters . And he was granted his wish.

Musulmonlar yo‘lga chiqib, Hamro’ al-Asad deb ataladigan joyga yetguncha yurishdi — bu joy Madinadan taxminan sakkiz mil uzoqlikda edi. U yerda to‘xtab, lager qurdilar. Shu joyda Ma‘bad ibn Abu Ma‘bad Allohning Elchisi ﷺ huzuriga keldi va Islomni qabul qildi. Ba’zilar uning but-parast bo‘lib qolganini aytishdi; u shunchaki Xuzo‘a qabilasi bilan Bani Hoshim o‘rtasidagi ahdga rioya qilgan holda Elchiga maslahat bermoqchi edi. U dedi: “Ey Muhammad ﷺ! Alloh haqqi, sizga va sahobalaringizga yuz bergan voqealar bizni chuqur qayg‘urtirdi. Sizga yana biror zarar yetmasligini chin dildan umid qilamiz.” Shunda Allohning Elchisi ﷺ uni Abu Sufyonni quvib yetishga va uning yovuz niyatlaridan qaytarishga yubordi.

The Muslims marched out until they reached a place called Hamra’ Al-Asad — about eight miles from Madinah. He encamped there. In that place Ma‘bad bin Abi Ma‘bad came to the Messenger of Allâh (Peace be upon him) and professed Islam. Some people said that he remained an idolater; he simply desired to give the Messenger some advice out of abidance by a covenant between Khuza‘ah (his tribe) and Bani Hashim. He said “O Muhammad (Peace be upon him)! By Allâh, we feel great sorrow for what had happened to you and to your Companions. We really hope you will not suffer again.” So, the Messenger of Allâh (Peace be upon him) suggested that he overtake Abu Sufyan and discourage him from pursuing his evil intentions.

Rasulullohning (ﷺ) qaytib kelgan mushriklardan kelishi mumkin bo‘lgan xavf haqidagi qo‘rquvlari to‘la-to‘kis to‘g‘ri chiqdi. Mushriklar tuya minib, Madinadan o‘ttiz olti mil uzoqdagi Ar-Ravha’ degan joyga yetib, to‘xtab, chodir tikishlari bilanoq bir-birlarini malomat qila boshladilar. Ulardan bir guruh boshqasiga dedi: “Sizlar hech narsa qilmadingizlar. Ularning kuchini sindirdingizu, lekin ularni tark etdingiz. Ular orasida hali ham obro‘li kishilar bor, ular, ehtimol, odamlarni to‘plab, yana sizlarga qarshi urushga chiqishadi. Shuning uchun keling, qaytib borib, ularni yo‘q qilaylik va kuchlarini tor-mor etaylik.”

The Messenger’s fears of a possible return of the idolaters proved to be absolutely true. For no sooner had the idolaters dismounted and encamped at Ar-Rawhâ’ — a place thirty-six miles from Madinah, than they started reproaching one another. A group of them said to another one: “You did nothing. You broke down their force but you left them. There are still some distinguished men among them who will probably gather people up to fight you again. So let us go back and annihilate them and crush down their forces.”.

Aslida bu shoshqaloq qaror bo'lib, uni kuchning va ikki tomonning ruhiy holatining salohiyatini noto'g'ri baholagan, yengil fikrli odamlar qabul qilgan edi. Shu sababli Quraysh oqsoqollaridan biri, Safvon ibn Umayya, qavmini bu tadbirni amalga oshirishdan qaytarishga urindi va shunday dedi: "Ey odamlar! Bunday ish qilmanglar! Chunki men u kishi Uhudda qatnashmagan va orqada qolgan kishilarni to'plab olishidan qo'rqaman. G'olib bo'lib uyingizga qaytinglar. Agar bunday jangga aralashsangiz, oqibat qanday bo'lishini aniq bilmayman. Oxir-oqibatda sizga zarar bo'lishi mumkin." Ushbu og'irlikdagi dalillarga qaramay, mushriklarning ko'pchiligi bu xavfli tadbirga kirishishga qat'iy qaror qilgan edi.

It was in fact a hasty decision taken by shallow-minded people who misjudged the potential power and morale on both parties, that is why an eminent leader of Quraish, Safwan bin Omaiyah, tried to dissuade his people from pursuing that venture, saying: “O people. Do not do such a thing! For I fear that he will gather up those who had stayed behind and did not share in Uhud. Go back home as winners. For I am not sure of what turn will the consequences take if you get involved in such a fight. It might be to your prejudice in the final place.” Notwithstanding that weighty argument, the majority of the polytheists were determined to embark on that risky undertaking.

Ma‘bad bin Abu Ma‘bad o‘sha paytda yetib keldi va ularning rejasini barbod qilish maqsadida ularni kutayotgan xavfni bo‘rttirib ko‘rsatishga urindi. U dedi: “Muhammad ﷺ katta jangchilar qo‘shini bilan sizlarga qarshi yurish qildi. Bunga o‘xshashini men hech qachon ko‘rmaganman. U orqada qolgan va Uhud jangida ishtirok etmagan barcha askarlarni to‘plagan. Ular o‘tkazib yuborganlari uchun albatta pushaymon bo‘lishgan va endi buning o‘rnini qoplashni xohlashmoqda. Ularning yuraklari nafrat va adovatga to‘la.” Abu Sufyon dedi: “Voy sendan! Nima taklif qilasan?” U dedi: “Alloh haqqi, men ko‘rib turibman, sen u kelib, uning otlarining boshlarini ko‘rmaguncha yoki qo‘shinining old qismi o‘sha tepalik orqasidan chiqib kelmaguncha ketmaysan.” Abu Sufyon dedi: “Alloh haqqi, biz musulmonlarni va ularning kuchini yanchib tashlash to‘g‘risida umumiy kelishuvga erishdik.” Bu odam yana bir bor yashirin ogohlantirish bilan uni bu ishdan to‘xtashga maslahat berdi.

Ma‘bad bin Abu Ma‘bad meanwhile arrived on the scene and tried to exaggerate the danger awaiting them in order to thwart their plan, he said: “Muhammad (Peace be upon him) has marched to meet you with a large host of fighters, I have never seen something similar to it before. He has mustered all the troops whohave tarried and did not share in Uhud. They surely regret what they have missed and want to compensate for it now. Their hearts are filled with hate and resentment.” Abu Sufyan said: “Woe to you! What do you suggest?” He said: “By Allâh, I see that you would not leave till he comes and you see the heads of their horses; or till the vanguard of his army turns up to you from behind that hill.” Abu Sufyan said: “By Allâh, we have reached a common consent to crush down the Muslims and their power.” The man, once more with an implied warning, advised him to stop it.

Ushbu xabar ta'sirida Makka qo'shinining qat'iyati va irodasi sinib, ularni vahima va dahshat chulg'ab oldi. Shu sababli ular o'zlari uchun eng xavfsiz yo'l Makkaga qaytib olish deb hisobladilar. Biroq ular buning o'rniga musulmonlar qo'shinini ortidan quvishdan qaytarishga qaratilgan dushmanona ruhiy urush – tashviqotni boshladilar. ‘Abd Qays qabilasiga tegishli bir karvon Madina tomon o'tib ketayotgan edi. Abu Sufyon o'z tashviqoti doirasida ulardan Muhammad ﷺ ga shunday xabar yetkazishni so'radi: Makkaliklar Rasulni va uning sahobalarini yo'q qilish uchun safларини to'plashgan. Buning evaziga Abu Sufyon karvon ahliga keyingi yili ‘Ukaz bozorida ko'plab kishmish berishga va'da qildi.

In the light of this news, the resolution and determination of the Makkan army failed and panic and terror took firm hold of them. They consequently deemed it safest to complete there withdrawal back to Makkah. They, however, as an alternative, started a hostile nerve propaganda aiming at dissuading the Muslims army from pursuing them. A caravan belonging to ‘Abd Qais happened to pass by towards Madinah. Abu Sufyan, in the context of his propaganda, asked them to communicate a message to Muhammad (Peace be upon him) to the effect that the Makkans had rallied their ranks to annihilate the Messenger and his Companions, in return Abu Sufyan promised to give the people of the caravan loads of raisins at the forum of ‘Ukaz the following year.

Karvon ahli Hamro al-Asad degan joyda Allohning Elchisi (ﷺ) ga xabarni yetkazdilar, ammo bu natija bermadi; aksincha, Abu Sufyonning so'zlari ularning imonini yanada oshirdi. Alloh aytadi:

The people of the caravan conveyed the message to the Messenger of Allâh (Peace be upon him) at Hamrâ’ Al-Asad, but to no effect, on the contrary, Abu Sufyan’s words augmented them in Faith. Allâh says:

• “… Ular: «Bizga Alloh yetarlidir, U eng yaxshi ishonchli Zotdir», dedilar. Shunda ular Allohdan ne'mat va fazl bilan qaytdilar, ularga hech qanday yomonlik yetmadi va ular Allohning roziligiga ergashdilar. Alloh esa buyuk fazl egasidir.” [3:173,174].

• “… And they said: ‘Allâh (Alone) is Sufficient for us, and He is the Best Disposer of affairs (for us). So they turned with Grace and Bounty from Allâh. No harm touched them; and they followed the good Pleasure of Allâh. And Allâh is the Owner of Great Bounty.” [3:173,174].

Yakshanba kuni karvon kelganidan so'ng, Alloh elchisi (ﷺ) Hamro' al-Asad'da uch kun — dushanba, seshanba va chorshanba kunlari, ya'ni 3 hijriy yil, shavvolning 9–11 kunlari — to'xtadilar va so'ngra Madinaga qaytdilar. Qaytishlaridan oldin u zot Abu Azza al-Jumahiyni urush asiri sifatida oldilar. Aytish joizki, bu odam ham Badrda asirga tushgan edi, ammo qashshoqligi va boqishiga majbur bo'lgan katta oilasi tufayli Payg'ambar (ﷺ) uni ozod qilishga rozi bo'lganlar, shart qilib esa u musulmonlarga qarshi yana urushga aralashmasligini qo'ygan edilar. Abu Azza va'dasiga vafo qilmadi va Uhud jangida mushriklar tarafida qatnashdi. Bu safar ham u Muhammad (ﷺ)dan kechirim so'radi, ammo u zot unga mo'minning bir tuzoqqa ikki marta tushmasligini aytdilar. Shundan so'ng u o'z qilmishi uchun munosib o'limga hukm qilindi va bu hukm Az-Zubayr tomonidan, boshqa rivoyatga ko'ra esaOsim ibn Sobit tomonidan ijro etildi.

After the arrival of the caravan on Sunday, the Messenger of Allâh (Peace be upon him) stayed at Hamrâ’ Al-Asad for three days — Monday, Tuesday and Wednesday — 9-11 Shawwal, 3 A.H. and then returned to Madinah. Before his return, he took Abu ‘Azza Al-Jumahi as a prisoner of war. Incidentally, this man had also been captured at Badr but on account of his poverty, and the large family he supported, the Prophet (Peace be upon him) had been gracious enough to release him on condition that he would not involve himself in war against the Muslims again. Abu ‘Azza did not keep his promise and took part in Uhud hostilities on the side of the polytheists. Here again he implored Muhammad (Peace be upon him) for pardon but the latter told him that a believer wouldn’t be taken twice in the same snare. He then deservedly merited the sentence of death which was executed by Az-Zubair or, in another version, by ‘Asim bin Thabit.

Makkalik casus, Mu‘awiya ibn al-Mug‘ira ibn Abi al-‘As, ham o‘limga hukm qilindi. Bu casus onasi tomondan ‘Abdulmalik ibn Marvonning bobosi edi. Mushriklar Uhud jangidan keyin qaytib ketganda, Mu‘awiya o‘zining amakivachchasi ‘Usmon ibn ‘Affon (Alloh undan rozi bo‘lsin) huzuriga keldi. ‘Usmon Payg‘ambarning ﷺ ruxsatini olgach, unga boshpana berdi, bir shart bilan: agar uch kundan keyin u yerda topilsa, o‘ldiriladi. Lekin u bu shartga amal qilmadi. Shu sababli musulmon qo‘shini Madinadan chiqib ketganda, u uch kundan ortiq Madinada qoldi va shu muddat davomida Quraysh uchun casuslik qildi. Qo‘shin qaytib kelgach, Mu‘awiya Madinadan qochib ketdi. Shu sababli Alloh Elchisi ﷺ Zayd ibn Horis va ‘Ammor ibn Yosirga uni quvib borib o‘ldirishni buyurdilar. Shunday qilib, u o‘ldirildi.

A Makkan spy, called Mu‘awiyah bin Al-Mugheerah bin Abi Al-‘As, was sentenced to death too. This spy was the grandfather of ‘Abdul Malik bin Marwan on his mother side. When the idolaters went back after Uhud, Mu‘awiyah came to his paternal cousin ‘Uthman bin ‘Affan (May Allah be pleased with him) ‘Uthman gave him shelter — after securing the Prophet ’s permission — on condition that if he was caught there after three days, he would be killed. But he did not comply with it, so when the Muslim army left Madinah, he stayed there for more than three days during which he was spying for Quraish. So when the army returned, Mu‘awiyah fled out of Madinah. The Messenger of Allâh (Peace be upon him), on this account, ordered Zaid bin Harithah and ‘Ammar bin Yasir to pursue him and kill him. So he was killed.

Shubhasiz, Hamro' al-Asad g'azoti alohida g'azot emas, balki Uhud g'azotining davomi, aniqroq aytganda, uning bir qismidir.

Undoubtedly, the invasion of Hamrâ’ Al-Asad is not a separate invasion, but rather a part, or more specifically, a sequel to Uhud.

Bu Uhud yurishi bo‘lib, uning barcha bosqichlari va tafsilotlari bilan birga edi. U uzoq vaqtdan beri olimlar va tadqiqotchilar tomonidan muhokama qilinib kelinmoqda. Bu mag‘lubiyat edimi yoki yo‘qmi? Shubhasiz, jangning ikkinchi bosqichida harbiy ustunlik mushriklar tomonida edi. Ular urushning yo‘nalishini muvaffaqiyatli boshqarib, musulmonlarga katta jonli talofat yetkazdilar. Albatta, mo‘minlarning bir qismi aniq mag‘lub bo‘ldi, lekin buni hech qachon Makkaliklarning g‘alabasi deb hisoblash mumkin emas.

That was Uhud Invasion with all its stages and details. It has for long been discussed by scholars and men of research. Was it a defeat or not? Doubtlessly, the military superiority in the second phase of the battle was in favour of the polytheists who could successfully direct the steering mechanism of hostilities and inflict heavy losses in lives on the Muslims. Admittedly, a part of the believers were clearly defeated, but this could never be considered a Makkan victory.

Makkalik qo'shin musulmonlarning lagerini egallashga muvaffaq bo'lmadi. Madinalik qo'shinning katta qismi esa, tartibsizlik va chalkashlik bo'lishiga qaramay, qochishga yuz tutmadi, aksincha, o'xshashi yo'q qahramonlik va jasorat bilan qarshilik ko'rsatdi hamda jang qilib, o'z qarorgohi atrofida yana to'planishga muvaffaq bo'ldi. Bundan tashqari, ular makkaliklarning orqalaridan quvib borishiga yo'l qo'ymadilar. Makkaliklar na musulmon asirlarni olib ketdilar, na o'lja qo'lga kiritdilar. Islomning dushmanlari urushning uchinchi bosqichini o'tkazishga ham, jang maydonida o'z ustunliklarini namoyon etishga ham qo'rqoqlik qildilar; aksincha, musulmonlar jang maydonini tark etishdan oldin ular o'zlari shoshilib maydonni bo'shatishdi. Musulmonlarning poytaxti bo'lgan Madinaning o'zi dushman saflaridan bor-yo'g'i bir tosh otimi masofada joylashgan edi va himoyasiz edi, shunga qaramay, mushriklar uning boyligini talon-taroj qilish yoki u yerdagi musulmon ayollarni asirga olish uchun uni bosib olishga jur'at etmadilar.

The Makkan army failed to occupy the camp of the Muslims. The greater bulk of the Madinese army, chaos and confusion notwithstanding, did not take to escape, on the contrary they showed matchless and heroic resistance and managed to gather themselves again around their headquarters fighting bravely and courageously. They, moreover, did not allow the Makkans to run after them in pursuit. Neither Muslim captives were taken nor spoils were gained by the Makkans. The enemies of Islam were also too cowardly to conduct the third phase of war, and impress their superiority on the battlefield, on the contrary, they were in hot haste to evacuate the field even before the Muslims did. Madinah itself, the capital of the Muslims, was only a stone’s throw from the lines of the enemy, and vulnerably exposed, yet the polytheists were not bold enough to storm it to plunder its wealth or capture the Muslim women therein.

Ushbu ishora qiluvchi tafsilotlar aslida bizning fikrimizni tasdiqlaydi: Uhud jangi Makkaliklar uchun musulmonlarga og‘ir talafotlar yetkazishga muvaffaq bo‘lgan, ammo qamal qilish harakati jarayonida musulmon qo‘shinini yo‘q qilish kabi asosiy maqsadlariga erisha olmagan qulay bir voqea edi. Axir, fatihlar uchun bunday talafot va yo‘qotishlarga duch kelish odatiy holdir, biroq bularni hech qanday sharoitda dushman tomon uchun g‘alaba deb hisoblab bo‘lmaydi.

These suggestive details in fact support our argument that the event of Uhud was just a precious occasion on which the Makkans managed only to inflict heavy losses on the Muslims but failed to achieve their ultimate goals of annihilating the Muslim army in the process of their encompassment operation. After all, it is not unusual for conquerors to sustain such casualties and losses, but these could under no circumstances be regarded as victory for the hostile party.

Hamrâʼ al-Asad voqeasi bu jihatdan qiziqarlidir. G‘olib lashkarning sharmandalik va mag‘lubiyatdan qo‘rqib chekinishi, mag‘lub va majruh bo‘lgan musulmonlar guruhining esa ularni ta’qib qilishi shu darajada g‘alati manzara ediki, bu haqiqatan ham diqqatga sazovordir.

The incident of Hamrâ’ Al-Asad is interesting in this regard. It is a curious sight indeed of a victorious army in retreat for fear of disgrace and defeat, and the crestfallen and crippled group of Muslims in pursuit.

Uhud jangi qiyomat kuni hukm chiqarilganda, ikki dushman tomon o'rtasidagi urushning yaxlit jarayonidagi harbiy harakatlarning faqat bir bosqichi edi. Har ikki tomon ham o'z qonuniy ulushini – g'alaba va mag'lubiyatni – oldi, so'ngra qo'shimcha to'qnashuvdan voz kechdi, lekin qo'rqoqlarcha qochish yoki taslim bo'lish bilan emas. Shu ma'noda, bu jangni to'g'ri ravishda ajralmas urush deb atash mumkin. Bu o'rinda Alloh taolo shunday deydi:

Uhud Battle in the final judgement was just one phase of military activities in the whole process of war between two hostile parties each of whom earned their legitimate portion of both success and failure and then desisted further engagement but without cowardly escape or resigned surrender. In this sense, this battle could be rightly regarded as an inseparable war. In this context, Allâh says:

• “Dushmanni quvishda sustlik qilmanglar. Agar siz azob-uqubat chekayotgan bo‘lsangiz, albatta, ular ham siz kabi azob-uqubat chekmoqdalar. Ammo siz Allohdan (mukofot, ya’ni Jannat uchun) shunday umid qilasizki, ular umid qilmaydilar.” [4:104].

• “And don’t be weak in the pursuit of the enemy; if you are suffering (hardships) then surely, they (too) are suffering (hardships) as you are suffering, but you have a hope from Allâh (for the reward, i.e. Paradise) that for which they hope not.” [4:104].

Oyat ikkala munosabatni, ya'ni yo'qotishlar va mashaqqatlarga nisbatan olingan ikki xil yondashuvni bir xil deb aniq ko'rsatadi. Ikkala tomon ham urush harakatlarini yakunlab, na g'olib, na mag'lub bo'lib qaytdi.

The verse explicitly identifies both attitudes as regards losses and hardships as identical. Both parties concluded the war operations and went back neither victorious nor vanquished.

Ba'zi Qur'on oyatlari jang davomidagi eng hal qiluvchi bosqichlarni navbma-navbat yoritish, o'sha og'ir yo'qotishga olib kelgan sababni aniq ko'rsatish hamda ba'zi mo'minlarning qalbida hali ham saqlanib qolgan, musulmon ummati yaratilgan va erishishi lozim bo'lgan oliy maqsadlar yo'lidagi vazifalariga nisbatan qat'iy munosabat shakllantirishdagi zaif jihatlarni ochib berish uchun nozil qilindi. Qur'oni Karim, shuningdek, imon da'vogarlarining munosabatini bayon qildi va ularning Alloh hamda Uning Rasuli ﷺ ga nisbatan saqlagan adovat va nafratini ochiq-oydin qildi. Allohning kalomi, shuningdek, munofiqlar va ularning ittifoqchilari — yahudiylar, ya'ni fitna va makr uyushtiruvchilar tomonidan yuzaga keltirilgan, ba'zi zaif iymonli musulmonlarning qalbida hali ham faol ta'sir o'tkazib turgan barcha shubha va pichinglarning izlarini yo'q qilishga muvaffaq bo'ldi.

Some Qur’ânic verses were revealed to shed light on the most decisive phases of the battle successively, adduce quite clearly the cause that led to that heavy loss, and illustrate the vulnerable areas that were still persisting in the souls of some believers as regards their duties in forging a decisive attitude with respect to the noble objectives for which the Muslim Community, was created and was supposed to accomplish. The Noble Qur’ân also spoke about the attitude of the pretenders to Faith and made clear the hostility and hatred that they harboured against Allâh and His Messenger. The Words of Allâh managed as well to erase all traces of ambiguities and insinuations, raised by the hypocrites and their allies, the Jews — the authors of conspiracy and intrigue hatching — and which were still in active operation in the hearts of some weak-of-heart Muslims.

Uhud jangiga xos bo‘lgan maqtovga sazovor hikmatlar va uzoq kutilgan maqsadlar Qur’oni karimda batafsil to‘xtalib o‘tilgan yana bir mavzu bo‘ldi. Jang bilan bog‘liq oltmish oyat nozil bo‘lib, jangning birinchi bosqichini to‘liq bayon etdi:

The laudable judgement and long-sought objectives that were attributable to the battle of Uhud, were also another topic for the Noble Qur’ân to dwell on at length. Sixty verses relevant to the battle were revealed giving full account of the first phase of the battle:

• “Esla (eslang), sen [Muhammad ﷺ] uyingdan tong payti chiqib, mo‘minlarni jang (Uhud jangi) uchun o‘z o‘rinlariga joylashtirgan vaqtni.” [3:121].

• “And (remember) when you [Muhammad Peace be upon him) ] left your household in the morning to post the believers at their stations for the battle (of Uhud).” [3:121].

Va natijalari va axloqiy saboqlari haqida keng qamrovli sharh bilan yakunlash uchun:

And to end in a comprehensive commentary on its results and moralities:

• “Alloh mo‘minlarni hozir turgan holatlarida qoldirmaydi, to yomonni yaxshidan ajratmaguncha. Alloh sizlarga g‘aybni ham oshkor qilmaydi, lekin O‘zi xohlagan elchilaridan tanlaydi. Shuning uchun Allohga va Uning elchilariga iymon keltiringlar. Agar iymon keltirib, Allohdan qo‘rqsangiz, sizlar uchun buyuk mukofot bor.” [3:179].

• “Allâh will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good. Nor will Allâh disclose to you the of the Ghaib (unseen), but Allâh chooses of His Messengers whom He pleases. So believe in Allâh and His Messengers. And if you believe and fear Allâh, then for you there is a great reward.” [3:179].

Ibn al-Qayyim ushbu jang haqida batafsil to‘xtalib, undan kelib chiqqan ilohiy hikmat va axloqiy saboqlarni to‘liq yoritib bergan. Ba’zi musulmon olimlari Ibn Hajar rivoyatiga ko‘ra shunday degan: Uhud jangidagi mag‘lubiyat kamonchilarning Payg‘ambar ﷺ ning aniq buyrug‘ini e’tiborsiz qoldirib, himoya qilishlari buyurilgan joyni oxirigacha tark etganlaridan kelib chiqqan. Boshqacha aytganda, musulmonlarning muvaffaqiyati Payg‘ambar ﷺ ga itoat etishlariga bog‘liq. Qachonki ular uning amrlarini bajarib turar ekan, Alloh har qanday qiyinchilikda ularga yordam beradi. Ammo ular dunyoviy boylik ortidan quvib, uning buyruqlarini chetga surib qo‘yishsa, halokatga yuz tutishlari muqarrar. Yana bir muhim masala shundaki, payg‘ambarlar turli xil sinovlarga duchor etilishi odat tusiga kirgan; biroq, yakuniy natija ularning foydasiga hal bo‘lgan. Agar musulmonlar doim g‘alaba qozonganlarida, imonga da’vogar ko‘p odamlar Islom jamoatiga kirib olardi va natijada haqiqiy mo‘minlar bilan munofiqlar o‘rtasidagi aniq chegara xiralashib ketardi. Aksincha, agar musulmonlar doim mag‘lub bo‘lganlarida, payg‘ambarlik vazifasining asosiy maqsadi amalga oshmasdi. Shu sababli, haqiqiy musulmonlar bilan munofiqlarni ajratib olish uchun g‘alaba va mag‘lubiyatni birga kuzatish donolik hisoblanadi. Uhud jangidan keyin munofiqlar so‘z va amallarida o‘zlarining haqiqiy niyatlarini oshkor qildilar. Natijada musulmonlar o‘z vatanlarida yashirincha faoliyat yuritayotgan bunday yovuz unsurlar borligini angladilar va albatta, vaqti kelib, ularga nisbatan tegishli choralar ko‘rilishi lozim edi.

Ibn Al-Qaiyim has made a pointed reference to the battle of Uhud and given full elucidation of the Divine benefits and moralities that resulted from it. Some Muslim scholars, on the authority of Ibn Hajar, said: The reverse in Uhud resulted from the neglect on the part of the archers of the explicit command of the Prophet (Peace be upon him), and leaving the spot which they were ordered to safeguard to the end. In other words, the success of the Muslims depends upon their obedience to the Prophet (Peace be upon him). As long as they carry out his behests, Allâh will help them in facing all kinds of odds. But when they will set aside his commands in their pursuit of worldly riches, they are bound to come to grief. Another relevant issue of great significance says that it is customary for Prophets to be tried with different adversities; nevertheless, the final outcome is positively in their favour. Should the Muslims be victorious all the time, great many pretenders to Faith will enter the fold of Islam, and consequently the clear line of demarcation between true believers and hypocrites will become blurred. Contrarily, if the Muslims were to be defeated all the time, the final objective of the ministry of Prophets will not be effected. It is wise then to combine both success and failure so that sifting between true Muslims and hypocrites could be realized. In the aftermath of the battle of Uhud, the hypocrites disclosed their real intentions in words and in deeds, consequently, the Muslims got to realize the existence of those wicked elements working secretly in their own homeland; and of course there would be appropriate measures to be taken in due course of time.

Bu kontekstdagi uchinchi nuqta nafsning kibrini sindirish va mo'minlarga qiyinchilik paytida to'liq sabr qilishni o'rgatish maqsadida ba'zi joylarda g'alabani ataylab kechiktirishga ishora qiladi. Alloh sinov va imtihonlarni haqiqiy mo'minlar oxirat olamining mubarak maskanida munosib o'rin egallashlari uchun yuboradi. Shahidlik, Allohning do'stlari erisha oladigan eng oliy darajalar, Parvardigor tomonidan Jannatga olib boradigan, Uning in'om etgan pasporti vazifasini o'tashi uchun beriladi. Qisqacha aytganda, Alloh yo'lidagi jihod haqiqiy mo'minlar uchun gunohlarini o'chirishga imkon beradigan oltin imkoniyat, kufr, zulm va haddan oshishlari uchun esa kofirlar va Allohning dushmanlari halokat va yo'q bo'lib ketishga yuz tutishi uchun Ilohiy tarzda rejalashtirilgan voqeadir.

A third point in this context refers to purposeful deferment of victory in some areas in order to check the pride of the soul and teach the believers how to observe full patience in times of adversity. Trials and tests are provided by Allâh in order that the true believers could deservedly occupy their abode in the blessed Hereafter. Martyrdom, the highest ranks that the true friends of Allâh could occupy, is provided by Allâh to function as a passport, granted by the Lord, leading to Paradise. In brief, fight in the cause of Allâh is a golden opportunity for the true believers to have their sins effaced, and a Divinely-devised event for the disbelievers and enemies of Allâh to face destruction and annihilation in recompense for their disbelief, tyranny and transgression.

Uhud jangi

MASLAHATCHI ASSAMBLEYA MUDOFAA REJASI UCHUN

ISLOM LASHKARINI SAFLARGA BO'LISH. JANGGOHGA JO'NASH

QO'SHINNI SAFGA TORTISH:

UHUD VA MADINA O'RTASIDA TUNNI O'TKAZISH:

ABDULLOH IBN UBAY VA UNING TARAFDORLARINING ISYONI:

ISLOM LASHKARINING ESLATMASI — UHUD TOMON YO‘LGA CHIQQAN

MUDOFAA REJASI:

ELÇI ALLOHNING ARMIYASIGA JASORAT RUHINI SINGDIRGANI

QURAYSH LASHKARINI TO'PLASH

QURAYSH SIYOSIY MANEVRLARI:

QURAYSHLIK AYOLLARNING ERKAKLARNI G'AYRATLANTIRISHDAGI SAY-HARAKATI:

JIHOD:

Asadulloh (Allohning sheri) Hamza ibn Abdulmuttalibning o‘ldirilishi:

VAZIYATNI NAZORAT OSTIGA OLISH:

HIS WIFE'S LAP TO SWORD-FIGHTS AND SORROWS: Note: the original heading reads "FROM HIS WIFE'S LAP TO SWORD-FIGHTS AND SORROWS," which I have rendered below in Uzbek. XOTININING TIZZASIDAN QILICH JANGLARIGA VA QAYG'ULARGA QADAR:

ANSHOR QISMINING JANGDAGI HISSASI:

OQLARNING HALOKATLI XATOSI:

ELCHILIKNING ENG NOQULAY SOATI Note: the Uzbek title above is a faithful rendering; "the Messenger" here refers to the Prophet Muhammad, so per the rules it would normally carry ﷺ after it. Since the original heading has no direct name, the translation is: ELCHILIKNING ENG NOQULAY SOATI

SHAHIDLARNING MUSLA QILINISHI:

SHAHIDLARNI DAFN ETISH

HAMRA' AL-ASAD HUJUMI:

QUR'ONI KARIMDAGI UHUD JANGI HAQIDAGI KUZATISHLAR:

DARS VA AXLOQIY SABOQLAR: