Uhud musibati musulmonlarning ishonchliligiga va harbiy obro'siga yomon ta'sir qildi. Ularning odamlar nazaridagi qadr-qimmati va kuchi pasaydi. Madinaning ichida va tashqarisida tashvish va xavf-xatarlar hamma yerga yoyildi. Yahudiylar, munofiqlar va badaviylar musulmonlarga bo'lgan adovatlarini ochiqchasiga e'lon qildilar, har bir tomon ularni obro'sizlantirish va oxir-oqibat butunlay yo'q qilishga intildi. Bu jang bo'lganidan so'ng deyarli ikki oy o'tgan edi, shu paytda Banu Asad Madinaga hujum qilishga tayyorgarlik ko'rdi. 4 hijriy yil Safar oyida 'Udal va Qarah qabilalari musulmonlarga qarshi fitna uyushtirdilar va Payg'ambar ﷺ sahobalaridan o'nta kishini o'ldirdilar. Shunga o'xshash, Banu 'Amir ham ularga qarshi fitna qildi va Ma'una quduqi jangida yetmish nafar sahoba shahid bo'ldi. Shu davrda Banu Nadir o'z adovatini e'lon qilishda davom etdi va 4 hijriy yil Rabi' al-Avval oyida Muhammad ﷺ ni o'ldirish fitnasida ishtirok etdi. Banu G'atafon esa 4 hijriy yil Jumada al-Ula oyida Madinaga hujum qilmoqchi edi.

Uhud’s misfortune left a bad impact on both the credibility and military reputation of the Muslims. Their dignity and power in people’s eyes were impaired. Troubles and dangers spread everywhere in and out of Madinah. The Jews, hypocrites and bedouins declared publicly their enmity to the Muslims and each party was keen on degrading and, in the final place, exterminating their whole existence. Two months had almost passed after this battle, when Banu Asad made preparations to raid Madinah, ‘Udal and Qarah tribes conspired against the Muslims in the month of Safar, 4 A.H. and killed ten of the Prophet ’s Companions. Similarly Banu ‘Amir plotted against them too, and seventy Companions were killed in the battle of Ma‘una Well. During that period, Banu Nadeer kept on announcing their enmity and were involved in a plot to kill the Prophet Muhammad (Peace be upon him) in Rabi‘ Al-Awwal in 4 A.H. Banu Ghatfan were about to attack Madinah in Jumada Al-Ula in 4 A.H.

Shunday qilib, Uhud jangida harbiy obro'sini yo'qotgandan keyin musulmonlar bir qator potentsial xavflar uchun jozibali nishonga aylanganini ko'ramiz. Muhammad ﷺ bu barcha dushmanona oqimlarni chetda tutishga, hatto musulmonlarning yo'qotilgan izzat-nafsini qaytarishga va ularga yangidan yorqin shon-shuhrat hamda olijanob mavqe berishga eng donolik bilan muvaffaq bo'ldi. Bu jarayondagi birinchi tashabbusi Hamro' al-Asad ta'qib operatsiyasi bo'ldi, u orqali u musulmonlarning harbiy obro'sini saqlab qola oldi. U izdoshlarining izzat-nafsini va hayratlanarli mavqeini shunday tiklashga muvaffaq bo'ldiki, bu yahudiylarni ham, munofiqlarni ham bir xil darajada hayratga soldi, hatto lol qoldirdi. Shundan so'ng u muvaffaqiyatli sa'y-harakatlarini harbiy topshiriq va missiyalarni yuborish bilan yakunlashga kirishdi.

Thus we see that the Muslims turned into an attractive target of several potential dangers after they had lost their military credibility in the battle of Uhud. Muhammad (Peace be upon him) most wisely managed to hold all those hostile currents at bay, and even redeem the lost dignity of the Muslims and gain them anew fresh glory and noble standing. The first initiative he took in this process was Hamra’ Al-Asad pursuit operation, whereby he could retain the Muslim military reputation. He succeeded in recovering his followers’ dignity and awe-inspiring position in such a manner that astonished or even astounded both the Jews and hypocrites, alike, then he proceeded to crown his successful attempts by despatching military errands and missions:

Uhud mag'lubiyatidan keyin Muslimonlarga qarshi qurol ko'targan birinchi kishilar Banu Asad bin Xuzaymah bo'ldi. Madinaning "Razvedka korpusi" xabar berdiki, Xuvaylidning o'g'illari Talha va Salama Allohning Elchisi ﷺ bilan jang qilish uchun ko'ngillilar to'plashmoqda. Payg'ambar ﷺ darhol Abu Salama boshchiligidagi Ansor va Muhojirlardan iborat 150 kishilik otryadni jo'natdi. Musulmonlar rahbari Banu Asad bin Xuzaymahni o'z vatanlarida kutilmaganda bosib oldi, ularning urinishlarini barbod qildi, ularni tarqatib yubordi va chorvalarini qo'lga kiritdi. Qaytib kelgach, Abu Salamaning Uhudda olgan eski yarasi yallig'lanib qoldi va u ko'p o'tmay vafot etdi. Bu yurish hijriy 4-yil Muharram oyining 1-kunida bo'lib o'tdi.

The first people to take up arms against the Muslims in the aftermath of Uhud reverse were Banu Asad bin Khuzaimah. “The Intelligence Corps” of Madinah reported that Talhah and Salamah, sons of Khuwailid have mustered some volunteers to fight the Messenger of Allâh (Peace b upon him). The Prophet (Peace be upon him) immediately despatched a 150-man-platoon of Helpers and Emigrants headed by Abu Salamah. The Muslim leader took Bani Asad bin Khuzaimah by surprise in their own homeland, neutralized their attempts, dispersed them and captured their cattle. On his return, Abu Salamah had an inflammation of a previous wound he sustained in Uhud, and caused him to die soon after. This expedition took place on Muharram 1st, 4 A.H.

Shu oyning beshinchi kunida, ya'ni 4 hijriy yil Muharram oyida, Xolid ibn Sufyon al-Xudliy Muslimlar qarorgohlariga hujum qilish uchun odamlarni to'playotgani xabar qilindi. Payg'ambar ﷺ amri bilan 'Abdulloh ibn Unais dushmanlarni yo'q qilish uchun yo'lga chiqdi.

On the fifth day of the same month Muharram, 4 A.H., it was reported that Khalid bin Sufyan Al-Hudhali was gathering some mob to raid the Muslim positions. ‘Abdullah bin Unais, at the behest of the Prophet (Peace be upon him) set out to destroy the enemies.

Musulmon harbiy rahbar o'n sakkiz kun davomida uzoqda bo'ldi va shu muddat ichida o'z vazifasini muvaffaqiyatli bajardi, isyonchilar boshlig'ini o'ldirdi va uning boshini Muharram oyining oxiriga yetti kun qolganda, shanba kuni Madinaga olib qaytdi. Payg'ambar ﷺ mukofot sifatida unga tayoq berdi va shunday dedi: "Bu Qiyomat kunida sen bilan menga tanish belgi bo'lib xizmat qiladi." O'lim to'shagida 'Abdulloh kafanida shu tayoqning ham o'zi bilan birga bo'lishini so'radi.

The Muslim military leader stayed away for eighteen days during which he successfully fulfilled his task, killed the head of the rebels and brought his head back to Madinah on Saturday, seven days before the end of Muharram. The Prophet (Peace be upon him), as a reward, gave him a stick saying “This will function as a sign of recognition for you and me on the Day of Resurrection.” On his death bed, ‘Abdullah requested that the log be with him in his shroud.

Hijriy 4-yil, Safar oyida ʼUdal va Qarah qabilalarining bir vakillar guruhi Madinaga kelib, Payg‘ambar ﷺdan ularga dinni o‘rgatish uchun sahobalardan bir guruhni yuborishni so‘radi, chunki ularning orasida ba’zi musulmonlar borligini da’vo qilishdi. U zot ﷺ oltita sahobani yubordilar; boshqa rivoyatda esa, Murthid ibn Abi Murthid al-G‘anaviy boshchiligida o‘nta kishi yuborilgani aytiladi yoki al-Buxoriyning rivoyatiga ko‘ra, ‘Osim ibn Sobit boshchilik qilgan, u ‘Osim ibn ‘Umar ibn al-Xattobning bobosi edi. Ular Rabig‘ va Jidda orasidagi ar-Raji‘ nomli joyga yetganda, Banu Lihyan qabilasidan yuz nafar o‘qchi ularni o‘rab olib, hujum qildi. Musulmonlar guruhi Fudfud nomli baland joyga panoh topdi, badaviylar esa ularga o‘ldirilmasliklari haqida va’da berdilar. ‘Osim tushishdan bosh tortdi va o‘zi hamda oltita hamrohi halok bo‘lguncha jang qildi. Uchta kishi qoldi: Xubayb, Zayd ibn ad-Dasna va yana bir kishi. Badaviylar yana ularga omonlik berdilar va ular bunga rozi bo‘ldilar. Pastga tushganlarida, badaviylar ularni xiyonat bilan bog‘lab qo‘ydilar. Uchinchi kishi ularning vafosizligini tanbeh qilib, ularga qarshi turdi, shuning uchun ular uni o‘ldirdilar. Badrda Quraysh mashhur kishilarining bir qismini o‘ldirgan qolgan ikki kishi olib ketilib, Makkada sotildi. Birinchisi Xubayb edi, u bir muddat qamoqda saqlandi, so‘ngra uni xochga mixlash to‘g‘risida bir ovozdan qaror qabul qilindi. U Haram sharifdan At-Tan‘imga xochga mixlash uchun olib chiqildi. U ikki rakat namoz o‘qish uchun muhlat so‘radi. Oxirgi salomdan so‘ng, u jallodlariga yuzlanib dedi: “Agar o‘limdan qo‘rqqanim haqida o‘ylab qolasiz, deb qo‘rqmaganimda, uzoq vaqt namoz o‘qigan bo‘lardim.” Aynan o‘shanda Xubayb qatl etilishdan oldin ikki rakat namoz o‘qish sunnatini birinchi bo‘lib yo‘lga qo‘ydi. So‘ng u dedi:

In Safar of the fourth year A.H., a delegation from the tribes of ‘Udal and Qarah came to Madinah and asked the Prophet (Peace be upon him) to send a group of Companions to instruct them in religion, claiming the existence of some Muslims among them. He sent six of his Companions, in another version, ten headed by Murthid bin Abi Murthid Al-Ghanawi, or, according to Al-Bukhari, ‘Asim bin Thabit, the grandfather of ‘Asim bin ‘Umar bin Al-Khattab. When they reached a spot called Ar-Raji‘ between Rabigh and Jeddah, a hundred archers of Banu Lihyan clan surrounded the place and attacked them. The delegation of Muslims took shelter on some high ground, Fudfud, and the bedouins offered them a pledge that they would not be killed. ‘Asim refused to come down, instead he fought them until he and six of his companions were killed. Three men were left, Khubaib, Zaid bin Ad-Dathna and another one. Once again, the bedouins offered them a guarantee of safety and they accepted. When they descended, the bedouins treacherously bound them. The third man rebuked them for their insincerity and resisted them so they killed him. The other two men who had killed some notables of Quraish at Badr were taken and sold in Makkah. The first was Khubaib who was detained for some time and then it was unanimously decided to crucify him. He was taken from the Holy Sanctuary to At-Tan‘im for crucifixion. He requested a respite to offer a two-Rak‘a prayer. After the final greeting, he turned to his executioners, and said: “Had I not been afraid that you would think that I was afraid of death, I would have prayed for a long time.” It was then that Khubaib first set the tradition of praying two Rak‘a before being executed. He then said:

Ma'una quduqi fojiasi ham xuddi shu oyda yuz berdi; u ar-Raji' fojiasidan ham dahshatliroq edi. Abu Bara' — 'Somir ibn Molik, laqabi "Nayza egasi" — Madinada Allohning Elchisi ﷺ huzuriga keldi. Allohning Elchisi ﷺ uni Islomni qabul qilishga chaqirdi, lekin u na rozi bo'ldi, na rad etdi. U dedi: "Ey Allohning Elchisi, agar siz ba'zi sahobalaringizni Najd xalqiga Islomga da'vat qilish uchun yuborsangiz, ular qabul qiladi, deb umid qilaman." Payg'ambar ﷺ javob berdi: "Men Najd xalqi ularni o'ldirishidan qo'rqaman." Lekin u dedi: "Men ularni himoya qilaman." Ibn Ishoq tasdiqlaydiki, ularga qirq kishi yuborilgan; ammo "As-Sahih"da ularning yetmish kishi ekani aytilgan. Bani Sa'ida qabilasidan bo'lgan, "O'limga tayyor" laqabli Al-Mundhir ibn 'Amr shu guruhga boshchilik qildi. Ular Qur'on va fiqhni eng yaxshi biladigan va eng ilmli kishilar edi.

Ma‘una Well tragedy, which was even more horrible than that of Ar-Raji‘, took place in the same month. Abu Bara’ — ‘Amir bin Malik — nicknamed ‘Spear Player’ came to the Messenger of Allâh (Peace be upon him) in Madinah. The Messenger of Allâh (Peace be upon him) called him to embrace Islam but he neither agreed nor refused. He said: “O Messenger of Allâh, if you dispatch some of your Companions to the people of Najd to call them to Islam, I expect them to accept.” “I am afraid the people of Najd willkill them.” Said the Messenger. But he replied, “I will protect them.” Ibn Ishaq confirms that forty men were sent to them; but As-Sahih states that they were seventy — Al-Mundhir bin ‘Amr, one of Bani Sa‘ida, nicknamed ‘Freed to die’ — commanded that group, who were the best and most learned in the Qur’ân and jurisprudence.

Najdga borish yo‘lida ular kunduzi o‘tin yig‘ib, uni sotib, Ahl as-Suffah* ahliga ovqat sotib olish uchun sadaqa qilar, kechasi esa ilm o‘rganib, Qur’on ma’nolari ustida tafakkur qilardilar. Ular shu tarzda Ma’una quduqqa yetib kelguncha davom ettirdilar. Ma’una quduq Bani Omir, Harra va Bani Saleem o‘rtasidagi quduq edi. Ular o‘sha yerda to‘xtadilar va Payg‘ambar ﷺning xabarini Umm Sulaymning akasi Haram ibn Milhan orqali Allohning dushmani Omir ibn at-Tufaylga yubordilar. Omir xabarga quloq solmadi, balki bir kishiga Haramni orqasidan nayza bilan urishni buyurdi. Nayza Haramning tanasini teshib o‘tganda, u qonni ko‘rib dedi: “Allohu akbar! Ka’baning Rabbiga qasamki, men g‘olib bo‘ldim!” Shunda Allohning dushmani darhol Bani Omirni qolganlar bilan jang qilishga chaqirdi. Bani Omir esa Abu Barro’ himoyasida bo‘lganlari uchun rad etdi. Shuning uchun u Bani Saleemdan yordam so‘radi. Bani Saleemning kishilari — Usayya, Ri’al va Zakvon xalqi uning chaqirig‘iga javob berdilar. Mushriklar o‘rab olgan Payg‘ambar ﷺning sahobalari hammasi o‘ldirilguncha jang qilishda davom etdilar. Yarador holda halok bo‘lganlar orasidan olib chiqilgan yagona tirik qolgan kishi Ka’b ibn Zayd ibn an-Najjar bo‘ldi. U Al-Xandaq (xandaq) jangida shahid bo‘lgan.

On their way to Najd they used to gather firewood to buy food for the people of ‘Ahl As-Suffah’ as charity by day and study, meditate on the meanings of the Qur’ân by night. They kept on doing that till they arrived at Ma‘una Well — which was a well in between Bani ‘Amir, Harrah and Bani Saleem. They stayed there and sent the Message of the Prophet (Peace be upon him) with Haram bin Milhan, the brother of Umm Sulaim to the enemy of Allâh ‘Amir bin At-Tufail. ‘Amir did not heed the Message but rather ordered a man to spear Haram in the back. When the spear penetrated Haram’s body, he saw the blood and said: “Allâhu Akbar! (i.e. Allâh is the Greatest) By Lord of Al-Ka‘bah I have won!” Then the enemy of Allâh, promptly, called out Bani ‘Amir to fight the rest. Bani ‘Amir refused because they were under the protection of Abu Bara’. Therefore he turned to Bani Saleem for help. The people of ‘Usaiyah, Ri‘al and Dhakwan, who were folks of Bani Saleem, responded to his call. The Companions of the Prophet (Peace be upon him), who were encompassed by idolaters, kept on fighting till they were all killed. The only survivor was Ka‘b bin Zaid bin An-Najjar who was carried wounded from among the dead. It was in Al-Khandaq (the trench) Battle that he was killed.

Biz yahudiylarning nafratli xatti-harakatlari haqida, ular Payg'ambar (ﷺ)ga bergan barcha ahd va va'dalariga qaramay, musulmonlarning qonini to'kishga va Islom sababiga zarar yetkazishga doimo intilib kelganlari haqida allaqachon gaplashgan edik. Ularning xatti-harakati Banu Qaynuqa' voqeasi va Ka'b ibn Ashrafning o'ldirilishidan keyin bo'shashish va taslim bo'lish o'rtasida tebranib turdi, Uhud jangidan keyin esa musulmonlarga qarshi ittifoq tuzish maqsadida Quraysh va munofiqlar bilan xiyonatkorona yashirin aloqalar o'rnatib, isyonga ko'tarildi. Urush taktikasidan tajribasiz bo'lgani uchun ular fitna va makr-hiylaga tayandilar. Ular avvalo ochiq nafrat va dushmanlikni e'lon qildilar, musulmonlarga zarar yetkazishi mumkin bo'lgan turli hiylalarni ishga solishni tanladilar, lekin o'zlarini ochiq urushga tortishi mumkin bo'lgan har qanday harbiy harakatni boshlashdan ehtiyotkorlik bilan saqlandilar.

We have already spoken about the disgraceful behaviour of the Jews and how they were always thirsting to shed the blood of the Muslims and undermine the cause of Islam despite all the covenants and pledges they had given to the Prophet (Peace be upon him). Their behaviour fluctuated between resignation and slackness after the Banu Qainuqa‘ event and the murder of Ka‘b bin Al-Ashraf, and rebellion coupled with treacherous clandestine contacts with Quraish and the hypocrites in order to establish an alliance against the Muslims after the battle of Uhud. Being inexperienced in war tactics, they resorted to conspiracy and intrigue hatching. They first of all declared open hatred and enmity, and chose to play all sorts of tricks that might harm the Muslims, but were very careful not to initiate any sort of hostilities that might involve them in open war.

Payg‘ambar ﷺ esa ular bilan eng yuqori darajadagi sabr-toqatni ko‘rsatdilar, ammo ular fitna-fasod ishlarida haddan oshib ketdilar, ayniqsa Ar-Raji‘ va Ma‘una quduqlari voqealaridan keyin; hatto ular Payg‘ambar ﷺning hayotiga suiqasd uyushtirishga ham urindilar.

The Prophet (Peace be upon him), on his part, exercised the highest degree of patience with them but they went too far in their provocative deeds, especially after Ar-Raji‘ and Ma‘una Well events; they even made an attempt on his life.

Bir safar Payg'ambar (ﷺ) ba'zi sahobalari bilan Bani Nadir oldiga bordilar, ular bilan yordam so'rashish va Bani Kalbga to'lashi kerak bo'lgan qon puli (diya) haqida gaplashish uchun. Bu ish ikki tomon o'rtasida allaqachon imzolangan sulh bandlariga muvofiq edi. Bani Kalbga 'Amr ibn Umayya ad-Damariy xato bilan o'ldirgan ikki kishi uchun bu pul to'lanishi kerak edi. Ular Payg'ambarning (ﷺ) gapini eshitgach, qon pulini to'lashda ulushlarini qo'shishlarini aytdilar va uni hamda sahobalari Abu Bakr, Umar,Ali va boshqalarni uy devori soyasida o'tirib turishga taklif qildilar. Yahudiylar qisqa maxfiy yig'ilish o'tkazdilar va Payg'ambarni (ﷺ) o'ldirish uchun til biriktirdilar. Ular orasidagi eng yovuzi 'Amr ibn Jahsh devorga chiqib, uning boshiga katta tegirmon toshini tashlashni o'z zimmasiga oldi. Ulardan biri, Salam ibn Mashkam, ularni bunday jinoyat qilishdan ogohlantirdi, Alloh ularning rejasini unga oshkor qilishini aytdi va bunday harakat musulmonlar bilan tuzilgan sulhning ochiq buzilishi bo'lishini qo'shimcha qildi.

Bani An-Nadir yurishidagi tinch g‘alaba bilan musulmonlarning Madina ustidan nazorati shubhasiz o‘rnatildi, munofiqlar esa sukunat holatiga o‘tib, ayyor fitnalarini ochiqdan-ochiq to‘xtatdilar. Natijada Payg‘ambar ﷺ barcha kuch-g‘ayratini va inson resurslarini cho‘l badaviylarini bostirishga, ularning zararli tahdidlarini va da’vatchilarini o‘ldirish kabi yovuz shafqatsiz amallarini cheklashga, hatto Madinaning o‘ziga hujum qilish niyatlarini barbod etishga yo‘naltirishga yetarli vaqt topdi. Shu orada musulmon razvedka guruhlari Madina atrofida Bani Muharib va G‘atafon qabilasining Sa‘laba bo‘linmalari to‘planayotgani haqida xabar berdi. Payg‘ambar ﷺ musulmonlar bilan birga bu yangi qaroqchilarni intizomga chaqirish, ularning qalbiga qo‘rquv solish va yanada yovuz amallarni sodir etishdan qaytarish uchun shoshilinch yo‘lga chiqdilar. Bu bostirish harakatlari takroran amalga oshirildi va samarali natijalar berdi. Isyonkor, qattiqqo‘l cho‘l badaviylari tog‘larga qochishga majbur bo‘ldi va Madina ularning talonchilik hujumlaridan butunlay xavfsiz qoldi. Ushbu yurishlar orasida bir muhim yurishga alohida e’tibor qaratish o‘rinlidir — Zot ar-Riqa‘ (latta-puttalar) yurishi. Ba’zi olimlar bu yurish Najdda (Arabiston yarim orolidagi keng platolar hududi) Rabi‘ as-Soniy yoki Jumodal-Ulo oyida, hijriy 4-yilda bo‘lib o‘tgan deb da’vo qiladilar. Ular o‘z da’volarini shu bilan asoslaydilarki, hijriy 4-yil Sha‘bon oyida kelishilgan mushriklar bilan uchrashuv, ya’ni kichik Badr jangi arafasida isyonkor badaviylarni bostirish strategik jihatdan zarur edi. Biroq eng ishonchli qarash shuki, Zot ar-Riqa‘ yurishi Xaybar fath etilganidan keyin bo‘lgan. Buni Abu Hurayra va Abu Muso al-Ash‘ariy (Alloh ulardan rozi bo‘lsin) jangda ishtirok etganliklari ham tasdiqlaydi. Abu Hurayra Xaybar jangidan bir necha kun oldin Islomni qabul qilgan edi, Abu Muso al-Ash'ariy esa Habashistondan (Efiopiyadan) qaytib, Xaybarda Payg'ambarga ﷺ qo'shildi. Payg'ambar ﷺ Zot ar-Riqa' yurishida o'qigan qo'rquv namozi qoidalari 'Asfan yurishida nozil bo'lgan, bu esa shubhasiz, Hijriy 5-yil oxirida, al-Xandaq (xandaq) jangidan keyin sodir bo'lgan.

With the peaceful victory that the Muslims achieved at Bani An-Nadeer invasion, their control over Madinah was undisputedly established, and the hypocrites receded to a state of silence and stopped their artful machinations publicly. Consequently the Prophet (Peace be upon him) had ample time to direct all his energies and human resources towards suppressing the desert bedouins and curbing their harmful provocations and wicked malicious practices of killing his missionaries and even contemplating an invasion of Madinah itself. Meanwhile, the Muslim scouting groups reported building up of bedouin troops of Bani Muharib and Tha‘labah of Ghatfan around Madinah. The Prophet (Peace be upon him), with the Muslims, hurriedly set out to discipline those new outlaws, cast fear into their hearts and deter them from perpetrating further wicked practices. These deterring operations were carried out repeatedly and did produce effective results. The rebellious hard-hearted desert bedouins were terrorized into the mountains, and Madinah remained completely immune against their raids. In the context of these invasions, it is interesting to draw some prominence to a significant one ¾ Dhat Ar-Riqa‘ (rags) campaign ¾ which some scholars claim, took place in Najd ( a large area of tableland in the Arabian Peninsula) in Rabi‘ Ath-Thani or Jumada Al-Ula, 4 A.H. They substantiate their claim by saying that it was strategically necessary to carry out this campaign in order to quell the rebellious bedouins in order to meet the exigencies of the agreed upon encounter with the polytheists, i.e. minor Badr Battle in Sha‘ban, 4 A.H. The most authentic opinion, however, is that Dhat Ar-Riqa‘ campaign took place after the fall of Khaibar. This is supported by the fact that Abu Hurairah and Abu Musa Al-Ash‘ari (May Allah be pleased with her) witnessed the battle. Abu Hurairah embraced Islam only some days before Khaibar, and Abu Musa Al-Ash‘ari came back from Abyssinia (Ethiopia) and joined the Prophet (Peace be upon him) at Khaibar. The rules relating to the prayer of fear which the Prophet (Peace be upon him) observed at Dhat Ar-Riqa‘ campaign, were revealed at ‘Asfan Invasion and this beyond a shadow of doubt took place after Al-Khandaq (the trench) Battle in late 5 A.H.

Arab cho‘l qabilalarining kuchi barbod qilinib, ularning yovuzliklaridan o‘zlarini himoya qilgan musulmonlar, endi o‘zlarining buyuk dushmanlariga qarshi tayyorgarlik ko‘ra boshladilar. Ular Uhud jangida Quraysh bilan urushganlaridan beri bir yil o‘tgan edi. Shuning uchun ikki tomondan qaysi biri omon qolishga loyiq ekanini aniqlash maqsadida ularga yana uchrashib, urushni qayta boshlash vaqti kelgan edi. Hijriy 4-yilning Sha‘bon oyida, milodiy 626-yil yanvarida Allohning Elchisi ﷺ bir ming besh yuz jangchi va o‘n otliq bilan Badrga yo‘l oldilar. Bayroqdor etib ‘Ali ibn Abu Tolib tayinlandi. Payg‘ambar ﷺ yo‘qligida Madina ustidan ‘Abdulloh ibn Ravohaga hokimiyat berildi. Badrga yetib kelgan musulmonlar mushriklarning kelishini kutib, o‘sha yerda qolishdi. Abu Sufyonning qo‘shini ikki ming piyoda va ellik otliqdan iborat edi. Ular Makkadan uzoqda joylashgan Mar az-Zahron yetib kelib, Mijanna deb ataladigan suv manbai yonida to‘xtadilar. Yaqinlashib kelayotgan jangning oqibatlaridan qo‘rqib, ruhan tushkun va juda vahimaga tushgan Abu Sufyon xalqiga yuzlanib, jangga borishdan qaytarish uchun qo‘rqoqlikka asoslangan asossiz bahonalarni keltira boshladi: “Ey Quraysh qabilasi! Hozirgi ahvolingizni faqat serhosil yil yaxshilay oladi — shunday yilki, bunda hayvonlaringiz o‘simlik va butalar bilan oziqlanadi va sizga ichish uchun sut beradi. Men esa bu yil yomg‘irsiz yil ekanini ko‘ryapman, shuning uchun hozir qaytmoqchiman va sizlarga ham men bilan birga qaytishingizni tavsiya qilaman.” Uning qo‘shinida ham xuddi shunday qo‘rquv va xavotirlar bo‘lganga o‘xshaydi, chunki ular hech ikkilanmasdan uning so‘zini darhol bajarishdi.

When the Muslims destroyed the power of the Arab-desert tribes and guarded themselves against their evils, they started preparations to encounter their great enemy. A year elapsed since they fought Quraish at Uhud. So it was due time to meet them and start war again in order to determine which of the two parties was worthy of survival. In Sha‘ban 4 A.H., January 626 A.D., the Messenger of Allâh (Peace be upon him) set out to Badr accompanied by one thousand and five hundred fighters and ten mounted horsemen, and with ‘Ali bin Abi Talib as standard bearer. ‘Abdullah bin Rawahah was given authority over Madinah during the Prophet ’s absence. Reaching Badr, the Muslims stayed there waiting for the idolaters to come. Abu Sufyan’s forces comprised two thousand footmen and fifty horsemen. They reached Mar Az Zahran, some distance form Makkah, and camped at a water place called Mijannah. Being reluctant, discouraged and extremely terrified of the consequences of the approaching fight, Abu Sufyan turned to his people and began to introduce cowardice-based flimsy pretexts in order to dissuade his men from going to war, saying: “O tribe of Quraish! Nothing will improve the condition you are in but a fruitful year — a year during which your animals feed on plants and bushes and give you milk to drink. And I see that this is a rainless year, therefore I am returning now and I recommend you to return with me.” It seems that his army were also possessed of the same fears and apprehensions, for they readily obeyed him without the least hesitation.

Payg'ambarning Badrdan qaytishi bilan butun hudud tinchlik va xavfsizlikka erishdi, Islom markazi bo'lgan Madina esa to'liq xavfsizlikdan bahramand bo'ldi. Shundan so'ng Payg'ambar ﷺ Arabistonning eng chekka hududlariga yurish qilish, barcha dushmanona kuchlarni bo'ysundirish va do'st ham, dushman ham uning mavqeini shubhasiz tan olishga majburlash maqsadida bu ishni o'rinli va zarur deb bildi.

With the Messenger’s return from Badr, peace and security prevailed the whole area; and the Islamic headquarters, Madinah, enjoyed full security. The Prophet (Peace be upon him) then deemed it fit and appropriate to head for the most distant areas of Arabia in order to subdue all hostile elements in order to force undisputed recognition out of friend and enemy alike.

Olti oylik harbiy harakatlardagi tinchlikdan so‘ng, Payg‘ambarga ﷺ xabar berildiki, Suriya chegarasidagi Doumat al-Jandal yaqinidagi ba’zi qabilalar yo‘l to‘sish va talonchilik bilan shug‘ullanmoqda hamda Madinaning o‘ziga hujum qilish uchun qo‘shin to‘plashmoqda. U darhol Siba‘ ibn ‘Arfatah al-G‘ifariyni o‘zi yo‘qligida Madinaning ishlarini boshqarish uchun tayinladi va hijriy 5-yilning Rabi‘ al-Avval oxirida 1000 nafar musulmon boshchiligida yo‘lga chiqdi. U o‘zi bilan yo‘lboshchi sifatida Bani ‘Udhrahdan bo‘lgan Madhkur ismli kishini olib ketdi.

After a six-month lull of military activities, the Prophet (Peace be upon him) was reported that some tribes, in the vicinity of Doumat Al-Jandal, on the borders of Syria, were involved in highway robbery and plundering, and were on their way to muster troops and raid Madinah itself. He immediately appointed Siba‘ bin ‘Arfatah Al-Ghifari to dispose the affairs of Madinah during his absence, and set out at the head of 1000 Muslims in late Rabi‘ Al-Awwal, 5 A.H. taking with him a man, named Madhkur, from Bani ‘Udhrah, as a guide.

Doumat Al-Jandal sari yo'lda ular tunda yurib, kun bo'yi yashirinib yurar edilar, shunda dushmanni kutilmaganda bosib olish mumkin bo'lardi. Manzilga yaqinlashganlarida, musulmonlar yo'lto'sarlar boshqa joyga ko'chib ketganini aniqladilar, shuning uchun ularning mollarini va cho'poncha-larini qo'lga oldilar. Doumat Al-Jandal aholisi ham hayotlarini saqlab qolish uchun barcha tomonga qochib ketgan va yashash joylarini tashlab ketgan edilar. Payg'ambar ﷺ u yerda 5 kun turdi, bu muddat ichida dushman kishilarini izlash uchun yurishlar yubordi, ammo ularning birortasini ham topa olishmadi. So'ng u Madinaga qaytdi, lekin yo'lda 'Uyaynah ibn Hisn bilan tinchlik shartnomasi tuzdi. Doumat Al-Jandal Madinadan taxminan o'n besh kunlik, Damashqdan esa besh kunlik yo'l masofasida joylashgan.

On their way to Doumat Al-Jandal, they used to march by night and hide by day, so that they might take the enemy by surprise. When they drew near their destination, the Muslims discovered that the highway men had moved to another place, so they captured their cattle and shepherds. The inhabitants of Doumat Al-Jandal had also fled in all directions for their lives and evacuated their habitations. The Prophet (Peace be upon him) stayed there for 5 days during which he despatched expeditionary forces to hunt for the enemy personnel but they detected none. He then returned to Madinah but en route he entered into a peace treaty with ‘Uyainah bin Hisn. Doumat Al-Jandal is located at about a distance of fifteen days march from Madinah and five from Damascus.