1. Elchi Tabukdan qaytganidan so‘ng, Uvaymir al-Ajlaniy va uning xotini o‘rtasida zino ayblovi bilan bog‘liq qasamli da’vo yuzaga keldi.

1. After the Messenger’s return from Tabuk, the sworn allegation of infidelity between ‘Uwaimir Al- ‘Ajlani and his wife took place.

2. Zino qilganini tan olgan G‘omidiyalik ayolni toshbo‘ron qilish. U faqat farzandini ko‘krak suti emishdan ajratganidan keyingina toshbo‘ron qilingan.

2. Pelting with stones the Ghamidiyah woman who confessed committing adultery. She was pelted with stones only after weaning her child off her breast milk.

3. Habashiston (Efiopiya) podshohi Najoshiy Ashama vafot etgach, Payg'ambar ﷺ uning uchun g'oyibona janoza namozini o'qidilar.

3. Negus Ashama; the king of Abyssinia (Ethiopia), died so the Prophet (Peace be upon him) performed prayer in absentia for him.

4. Ummu Kulsum vafoti — Payg‘ambarning ﷺ qizi. Payg‘ambar ﷺ uning vafotidan juda qattiq qayg‘urdi. U ‘Usmonga dedi: “Agar menda uchinchi qiz bo‘lganida, uni senga tekkizgan bo‘lardim.”

4. The death of Umm Kulthum, the daughter of the Prophet (Peace be upon him), the Prophet felt extremely sad at her death. “Had I got a third daughter, I would let you marry her.” He said to ‘Uthman.

5. Munofiqlarning boshlig‘i Abdulloh ibn Ubay ibn Salulning vafoti, Tabukdan qaytgandan keyin. Allohning Elchisi ﷺ uning uchun Allohdan mag‘firat so‘radi. Shuningdek, Umar roziligi bo‘lmasa-da va uni bunga to‘sishga uringaniga qaramay, Nabiy ﷺ uning uchun duo qildi. Keyinroq esa Umarning to‘g‘ri fikrini tasdiqlovchi Qur’on oyati nozil bo‘ldi.

5. The death of ‘Abdullah bin Abi Salool, the head of hypocrites, after the Prophet’s return from Tabuk. The Messenger of Allâh (Peace be upon him) asked Allâh’s forgiveness for him. He also prayed for him in spite of ‘Umar’s disapproval and his attempt to prevent him from doing that. Later on a Qur’ânic verse was revealed attesting to ‘Umar’s right viewpoint.

Hijriy yilning to‘qqizinchi yilida, Zulqa‘da yoki Zulhijja oyida, Allohning Elchisi ﷺ Abu Bakr (Alloh undan rozi bo‘lsin), ya’ni rostgo‘y kishini Haj (hajj) amirining o‘rinbosari sifatida yubordilar, toki u musulmonlarga haj marosimlarini ado etishda imomlik qilsin.

In the month Dhul-Qa‘dah or in Dhul-Hijjah of the very year (the ninth of Al-Hijra), the Messenger of Allâh (Peace be upon him) dispatched Abu Bakr (May Allah be pleased with him), the truthful, as a deputy prince of Al-Hajj (pilgrimage), so that he would lead the Muslims in performing of the pilgrimage rituals.

Muhojirlar ketganidan ko‘p o‘tmay, Allohdan vahiy keldi: "Tavba" (Bara’a) deb nomlangan 9-suraning dastlabki oyatlari nozil bo‘ldi, unda o‘sha mushrik qabilalardan, ular Payg‘ambar ﷺ bilan tuzgan shartnomalarga hurmat ko‘rsatmagan bo‘lsalar, Alloh tomonidan majburiyatdan ozod etilgani e’lon qilindi. Bu xabarni yetkazish arab an’analariga muvofiq amalga oshirildi: qon va mol-mulk bilan bog‘liq eski odatlar bekor qilinganda, har qanday o‘zgarish ommaga e’lon qilinar edi.

Soon after the departure of the Muslims, there came a Revelation from Allâh: the opening passages of the Chapter 9 entitled ‘Repentance’ (Surah Tauba or Bara’a) in which ‘freedom from obligation’ is proclaimed from Allâh in regard to those idolatrous tribes who had shown no respect for the treaties which they had entered into with the Prophet (Peace be upon him). Communication of this news went in line with the Arabian traditions of making public any change relating to declining conventions of blood and fortunes.

‘Ali ibn Abi Tolib bu e'lonni qilish uchun vakil etilgan edi. U Al-‘Arj yoki Dajnan’da Abu Bakrga yetib oldi. Abu Bakr undan Payg‘ambar ﷺ uni amir etib tayinlaganmi yoki faqat e'lonni yetkazish uchun yuborilganmi, deb so‘radi. “Men faqat e'lonni yetkazish uchun yuborilganman”, — deb javob berdi ‘Ali. Ikki sahobi shundan so‘ng hajning amallarini davom ettirdilar. Marosimlar yakunlanayotganda, qurbonlik kuni, ‘Ali Al-Jamrah (toshlar otiladigan joy) yonida turdi va atrofida to‘plangan xalqqa baland ovozda o‘qib berdi, mushriklar bilan tuzilgan ahdlardan voz kechilganini e'lon qildi va ularga o‘zlarining ahvolini qayta o‘ylab ko‘rishlari uchun to‘rt oy muhlat berildi. Mo‘minlar bilan ahd tuzgan, lekin musulmonlarning huquqlaridan hech narsani kamaytirmagan va ularga qarshi hech kimga yordam bermagan boshqa mushriklarga kelsak, ularning ahdi muddati tugaguniga qadar amalda qoladi. Shundan so‘ng Abu Bakr ba'zi musulmonlarni yubordi, ular oshkora e'lon qilishdi: o‘sha yildan keyin hech bir kofir hajga bormaydi va hech kimga yalang‘och holda Baytullohni tavof qilishga ruxsat berilmaydi.

‘Ali bin Abi Talib was deputed to make this declaration. He overtook Abu Bakr at Al-‘Arj or Dajnan. Abu Bakr inquired whether the Prophet (Peace be upon him) had put him in command or he had just been commissioned to make the announcement. “I have been deputed to make the proclamation only” replied ‘Ali. The two Companions then proceeded with the pilgrimage process. Towards the close of the rituals, on the day of the ritual sacrifice, ‘Ali stood at Al-Jamrah (a spot at which stones are pelted) and read aloud to the multitudes that thronged around him and declared quittance from covenants with idolaters and giving them four months’ respite to reconsider their position. As for the other idolaters with whom the believers had a treaty and had abated nothing of the Muslims’ rights nor had supported anyone against them, then the terms of the treaty would run valid until the duration of which expired. Abu Bakr then sent some Muslims to declare publicly that no disbeliever would after that year perform pilgrimage, nor would anyone be allowed to make the Tawaf (going round) of the Sacred House unclothed.

Payg'ambarimizning (ﷺ) g'azotlari, yurishlari va tuzgan hamda jo'natgan qo'shinlari ustida mulohaza yuritish barchamizga va har bir kishiga, Payg'ambar (ﷺ) butun dunyodagi eng buyuk harbiy sarkarda, shu bilan birga eng solih, eng donishmand va eng ziyrak inson bo'lganligi haqida haqiqiy va aniq tasavvur beradi. U bu sohada oddiy iste'dod egasi emas edi, balki payg'ambarlik va Ilohiy Vahiy jihatidan ham barcha Elchilarning Ustozi va eng buyugi edi. Bundan tashqari, u olib borgan barcha janglar urushning qat'iylik, jasorat va yaxshi tashkil etish talablariga, urush shartlariga to'liq mos edi. U olib borgan janglarning hech biri donolik yetishmasligi yoki qo'shinni safarbar qilishdagi boshqa texnik xatolar, yoxud noto'g'ri strategik joylashuv tufayli yutqazilmagan. Uning hech bir jangi jangning eng yaxshi va eng munosib joylarini egallashdagi noto'g'ri hukm tufayli yoki jang rahbarlarining noto'g'ri tanlanishi sababli mag'lubiyatga uchramagan, chunki u dunyomiz bilgan va boshidan kechirgan har qanday sarkardadan farq qiluvchi o'ziga xos rahbar ekanini isbotlagan edi. Uhud va Hunayn voqealariga kelsak, Hunaynda ba'zi harbiy qismlarning zaifligi, Uhudda esa buyruqlarga itoatsizlik oqibatlari yuz bergan. Ularning donolikka va jang rejasiga rioya qilmasligi bu ikki yurishning borishida passiv rol o'ynagan. Musulmonlar mag'lub bo'lgan bu ikki jangda uning dahosi aniq namoyon bo'ldi: u dushman oldida mustahkam turdi va o'zining oliy donoligi bilan Uhudda bo'lganidek, dushmanning maqsadini barbod qilishga muvaffaq bo'ldi. Xuddi shunday, Hunaynda musulmonlarning mag'lubiyatini g'alabaga aylantira oldi. Harbiy harakatlardagi jiddiy og'ir vaziyatlar odatda harbiy sarkardalarda eng yomon taassurot qoldirib, ularni jonini saqlab qochishga undashiga qaramay, shunday bo'ldi.

Meditation on the Prophet’s Ghazawat, missions, and the battalions he formed and dispatched, will certainly give us and everybody a true and clear impression that the Prophet (Peace be upon him) was the greatest military leader in the whole world as well as the most righteous, the most insightful and the most alert one. He was not a man of superior genius for this concern but he was also the Master and the greatest of all Messengers as far as Prophethood and Heavenly Message are concerned. Besides, all the battles that he had fought were standard in their application to the requirements of strictness, bravery, and good arrangements that fitted the terms and conditions of war. None of the battles he fought was lost as a consequence of shortage of wisdom or due to any other technical error in army mobilization or a location in a wrong strategical position. The loss of any of his battle was not due to misjudgement about occupying the best and the most appropriate sites of battles, nor was it due to a mischoice of leaders of the fight, for he had proved himself to be a peculiar sort of leader that differs from any of those leaders that our world had known and experienced. As regards Uhud and Hunain events, there were consequences of weakness in some military elements in Hunain; and disobedience to orders in Uhud. Their non-compliance with wisdom and the plan of the battle played a passive role in the course of those two invasions. His genius was clearly shown in these two battles when the Muslims were defeated; for he stoodfast facing the enemy and managed, by his super wisdom, to thwart the enemy’s aim as was the case in Uhud. Similarly he managed to change the Muslims’ defeat in Hunain into a victory. Nothwithstanding the fact that serious grave developments in military operations usually leave the worst impression on the military leaders and entice them to flee for their lives.