Ikki elchi, Abdulloh ibn Ravohah va Zayd ibn Horisa, g'alaba xabarini Madinadagi musulmonlarga yetkazish uchun Madinaga jo'natildi.
Two heralds, ‘Abdullah bin Rawahah and Zaid bin Harithah were despatched to Madinah, to convey the glad tidings of victory to the Muslims there.
Madinah ning ko‘p millatli va mafkuraviy tuzilishi turlicha munosabatlarni keltirib chiqardi. Yahudiylar va munofiqlar orasidagi mish-mishchilar Payg‘ambar ﷺ o‘ldirilganligi haqidagi xabarlarni tarqatdilar va Zayd ibn Horisa Payg‘ambarning tuyasi Al-Qaswâ’ ga minib olganini o‘zlarining soxta taxminlariga ishontirishga urindilar. Ikki elchi yetib kelib, musulmonlarga g‘alaba haqidagi quvonchli xabarni yetkazdilar va voqealar borishi haqida aniq ma’lumot berib, tashvishli, lekin endi xursand bo‘lgan musulmonlarning qalbiga xotirjamlik hissini o‘rnatdilar. Ular darhol ovozlarining boricha Allohning nomini ulug‘lab, Uning maqtovini aytishni boshladilar. Ularning boshliqlari shahardan chiqib, Badrga olib boruvchi yo‘lda Payg‘ambar ﷺ ni kutib olish uchun ketdilar.
The multi-ethnic and ideological structure of Madinah featured different respective reactions. Rumour-mongers amongst the Jews and hypocrites spread news to the effect that the Prophet (Peace be upon him) had been killed, and tried to impress their false assumption on the fact that Zaid bin Harithah was riding Al-Qaswâ’, the Prophet’s she-camel. Having reached, the two messengers imparted to the Muslims the happy news of victory, and furnished accurate information about the course of events in order to establish the sense of reassurance deep in the hearts of the anxious, but now, joyous Muslims. They immediately started acclaiming Allâh’s Name and entertaining His praise at the top of their voices. Their chiefs went out of the city to wait and receive the Prophet (Peace be upon him) on the road leading to Badr.
Usома ibn Zayd rivoyat qilishicha, Ruqayya — Payg‘ambar ﷺning qizi va Usmon ibn Affonning rafiqasi — dafn etilganidan ko‘p o‘tmay, ularga ochiq g‘alaba xabari yetib keldi. U og‘ir kasal edi va Payg‘ambar ﷺ Usmonni Madinada qolib, uning parvarishi bilan shug‘ullanishni buyurgan edilar.
Usamah bin Zaid related that they received the news of the manifest victory shortly after Ruqaiyah, the Prophet ’s daughter, and the wife of ‘Uthman bin ‘Affan had been committed to earth. She had been terminally ill and the Prophet (Peace be upon him) had asked ‘Uthman to stay in Madinah and look after her.
Jang maydonini tark etishdan oldin musulmon jangchilar o‘rtasida urush o‘ljasini taqsimlash bo‘yicha nizo yuzaga keldi, chunki uni taqsimlash qoidasi hali qonunlashtirilmagan edi. Ixtilof kengayganda, Allohning Elchisi ﷺ Vahiy nozil bo‘lguncha uning har qanday yechimini to‘xtatib qo‘ydilar.
Before leaving the scene of the battle, dispute concerning the spoils of war arose among the Muslim warriors, as the rule relating to their distribution had not yet been legislated. When the difference grew wider, the Messenger of Allâh (Peace be upon him) suspended any solution whereof until the Revelation was sent down.
‘Ubada ibn As-Somit aytdi: “Biz Allohning Elchisi ﷺ bilan chiqdik va men ular bilan birga Badr jangida qatnashdim. Jang boshlandi va Alloh, Ulug‘ Zot, dushmanni yengdi. Musulmonlarning ba’zilari dushmanni izlab quvdi, ba’zilari dushman qarorgohidagi o‘ljani yig‘ishga kirishdi, boshqalari esa Allohning Elchisi ﷺ ni qo‘riqlab, har qanday favqulodda holat yoki kutilmagan hujumga qarshi ogoh turdi. Kech tushib, musulmonlar bir joyga to‘planganda, o‘ljani yig‘qanlar dedi: “Biz uni yig‘dik, shuning uchun unga boshqalarning haqqi yo‘q.” Dushmanni quvganlar dedi: “Bunga bizdan ko‘ra ko‘proq haqqingiz yo‘q; biz dushmanni chetga surib turdik, so‘ngra ularni yengdik.” Nabiy ﷺ ni qo‘riqlagan kishilar esa ular ham o‘ljaga xuddi shunday da’vo qildilar.
‘Ubadah bin As-Samit said: “We went out with the Messenger of Allâh (Peace be upon him) and I witnessed Badr with him. The battle started and Allâh, the Exalted, defeated the enemy. Some of the Muslims sought and pursued the enemy, some were intent on collecting the spoils from the enemy camp, and others were guarding the Messenger of Allâh (Peace be upon him) and were on the alert for any emergency or surprise attack. When night came and the Muslims gathered together, those who had collected the booty said: “We collected it, so no one else has any right to it.” Those who had pursued the enemy said: “You do not have more right to it than we do; we held the enemy at bay and then defeated them.” As for the men who had been guarding the Prophet (Peace be upon him), they also made similar claims to the spoils.
Aynan shu paytda quyidagi mazmundagi Qur'on oyati nozil bo'ldi:
At that very time, a Qur’ânic verse was revealed saying:
“Ular sizdan o‘ljalar haqida so‘raydilar. Ayting: ‘O‘ljalar Allohniki va Rasulniki.’ Shunday ekan, Allohdan qo‘rqinglar va aranglardagi ixtiloflarni to‘g‘rilanglar, agar mo‘minlar bo‘lsangiz, Allohga va Uning Rasuliga [Muhammad ﷺ ga] itoat etinglar.” [8:1] Madinaga qaytayotganda, katta qum tepaligi yonida Payg‘ambar ﷺ al-Xumsni (beshdan bir qismini) olib, o‘ljani jangchilar orasida teng taqsimladilar. As-Safro‘ga yetganlarida, ular asirlardan ikkitasini o‘ldirishni buyurdilar. Ular an-Nadr ibn al-Horis va Uqba ibn Abu Muayt edi, chunki ular Makkada musulmonlarga zulm qilgan va Allohga hamda Uning Rasuliga ﷺ chuqur adovat saqlagan edilar. Qisqasi, ular zamonaviy atamalarda urush jinoyatchilari edi va ularning qatl etilishi zolimlar uchun dahshatli saboq bo‘ldi. Uqba o‘z mag‘rurligini unutib, qichqirdi: “Ey Allohning Rasuli, mening bolalarimga kim qaraydi?” Payg‘ambar ﷺ javob berdilar: “Do‘zax olovi.” Uqba o‘sha kunni eslamadimi, qachonki u Payg‘ambar ﷺ namoz o‘qiyotib sajda qilganlarida, ularning boshlariga qo‘y ichaklarini tashlagan va Fotima kelib, uni yuvib tashlagan edi? U Payg‘ambarni ﷺ o‘z ridosi bilan bo‘g‘moqchi ham bo‘lgan, agar Abu Bakr aralashib, Payg‘ambarni ﷺ qutqarmaganida edi. Ikki jinoyatchining boshi ‘Ali ibn Abu Tolib tomonidan kesildi.
• “They ask you [O Muhammad (Peace be upon him) ] about the spoils of war. Say: ‘The spoils are for Allâh and the Messenger.’ So fear Allâh and adjust all matters of difference among you, and obey Allâh and His Messenger [Muhammad (Peace be upon him) ], if you are believers.” [8:1] On their way back to Madinah, at a large sand hill, the Prophet (Peace be upon him) divided the spoils equally among the fighters after he had taken Al-Khums (one-fifth). When they reached As-Safra’, he ordered that two of the prisoners should be killed. They were An-Nadr bin Al-Harith and ‘Uqbah bin Abi Muait, because they had persecuted the Muslims in Makkah, and harboured deep hatred towards Allâh and His Messenger (Peace be upon him). In a nutshell, they were criminals of war in modern terminology, and their execution was an awesome lesson to oppressors. ‘Uqbah forgot his pride and cried out, “Who will look after my children O Messenger of Allâh?” The Prophet (Peace be upon him) answered, “The fire (of Hell). ” Did ‘Uqbah not remember the day when he had thrown the entrails of a sheep onto the head of the Prophet (Peace be upon him) while he was prostrating himself in prayer, and Fatimah had come and washed it off him? He had also strangled the Prophet (Peace be upon him) with his cloak if it had not been for Abu Bakr to intervene and release the Prophet (Peace be upon him). The heads of both criminals were struck off by ‘Ali bin Abi Talib.
Ar-Rawhâ’ shahri yaqinidagi Madinaga qarashli joyda, Muslim qo‘shini Allohning ularga ato etgan ochiq g‘alabasi uchun Payg‘ambarni (ﷺ) tabriklash maqsadida kelgan quvnoq madinaliklar tomonidan kutib olindi. Boshqa haqiqiy mo‘minlarning vakili sifatida ish tutgan Usaid ibn Hudayr Allohni maqtagach, Payg‘ambarning (ﷺ) niyati, ehtimol, faqat karvon tuyalarini to‘sib olishga qaratilgan topshiriq bo‘lgan, deb uzr bildirdi va agar bu haqiqiy urush bo‘lishini o‘ylaganida, hech qachon kechikmagan bo‘lardi, deb qo‘shimcha qildi. Payg‘ambar (ﷺ) Usaidga uning so‘zlariga ishonganini bildirdi.
At Ar-Rawhâ’, a suburb of Madinah, the Muslim army was received by the joyous Madinese who had come to congratulate the Prophet (Peace be upon him) on the manifest victory that Allâh had granted him. Usaid bin Hudair, acting as a mouthpiece of the other true believers, after entertaining Allâh’s praise, he excused himself for not having joined them on grounds that the Prophet ’s intention was presumably, an errand aiming to intercept a caravan of camels only, he added that if it had occurred to him that it would be real war, he would have never tarried. The Prophet (Peace be upon him) assured Usaid that he had believed him.
Payg‘ambar ﷺ endi Madinaga harbiy sohada ham e’tiborga loyiq bir shaxs sifatida kirib keldi. Natijada Madinaning ko‘p aholisi Islomni qabul qildi, bu esa haqiqiy dinning kuchi, qudrati va ma’naviy mavqeini ancha oshirdi. Payg‘ambar ﷺ musulmonlarni asirlarga shunchalik yaxshi munosabatda bo‘lishga undadiki, asirga oluvchilar asirlarga o‘zlarining non — ovqatning qadrliroq qismini berar, xurmoni esa o‘zlari uchun saqlab qo‘yar edilar.
The Prophet (Peace be upon him) now entered Madinah as a man to be counted for in a new dimension — the military field. In consequence, a large number of the people of Madinah embraced Islam, which added a lot to the strength, power and moral standing of the true religion. The Prophet (Peace be upon him) exhorted the Muslims to treat the prisoners so well to such an extent that the captors used to give the captives their bread (the more valued part of the meal) and keep the dates for themselves.
Asirlar masalasi hal etilishi kutilayotgan muammo edi, chunki bu Islom tarixida yangi hodisa edi. Payg'ambar ﷺ asirlarga nima qilish kerakligi haqida Abu Bakr va ‘Umar ibn al-Xattob bilan maslahatlashdi. Abu Bakr ularni fidya evaziga ozod qilishni taklif qildi va buni shunday tushuntirdi: “Ular axir bizning qarindoshlarimiz, bu pul esa kofirlarga qarshi bizga kuch beradi, bundan tashqari, Alloh ularni Islomga hidoyat qilishi mumkin.” ‘Umar esa ularni o'ldirishni maslahat berdi va dedi: “Ular kufr (kofirlik) yetakchilaridir.” Payg'ambar ﷺ Abu Bakrning taklifini ‘Umarnikidan afzal ko'rdi. Ertasi kuni ‘Umar Payg'ambar ﷺ va Abu Bakr huzuriga kelib, ularning yig'layotganini ko'rdi. U juda hayron bo'lib, vaziyat haqida so'radi, shunda u yig'lashga arziydigan bo'lsa yig'laydi, aks holda yig'lаganday qiladi.
Prisoners of war constituted a problem awaiting resolution because it was a new phenomenon in the history of Islam. The Prophet (Peace be upon him) consulted Abu Bakr and ‘Umar bin Al-Khattab as to what he should do with the prisoners. Abu Bakr suggested that he should ransom them, explaining this by saying: “They are after all our relatives, and this money would give us strength against the disbelievers, moreover, Allâh could guide them to Islam.” ‘Umar advised killing them, saying, “They are the leaders of Kufr (disbelief).” The Prophet (Peace be upon him) preferred Abu Bakr’s suggestion to that of ‘Umar’s. The following day, ‘Umar called on the Prophet (Peace be upon him) and Abu Bakr to see them weeping. He shextreme astonishment and inquired about the situation so that he might weep if it was worth weeping for, or else he would feign weeping.
Payg'ambar (alayhissalom) aytdilar: qaytarilgan (ya'ni, asirlardan fidya olib, ularni o'ldirmaganlari uchun) ularni tanbeh qilgan holda Qur'on oyati nozil bo'lgan.
Wait, I must correct the wording to follow the rules: the honorific should be ﷺ, not a written-out form.
Payg'ambar ﷺ aytdilar: ularni asirlardan o'ldirish o'rniga fidya olganlari uchun tanbeh qilgan Qur'on oyati nozil bo'lgan.
The Prophet (Peace be upon him) said that a Qur’ânic verse had been revealed rebuking them for taking ransom from the captives rather than slaying them:
• “Hech bir Payg‘ambarga asir olishi va (ularni fidye evaziga ozod qilishi) yer yuzida keng qirg‘in qilmaguncha ravo emas. Siz bu dunyo foydasini istaysiz (ya’ni asirlarni ozod qilish uchun fidyaning pulini), holbuki Alloh sizlar uchun oxiratni xohlaydi. Alloh qudratli va hikmat egasidir. Agar Allohning oldindan bergan hukmi bo‘lmaganida, olganlaringiz uchun sizlarga qattiq azob yetgan bo‘lardi.” [8:67,68].
• “It is not for a Prophet that he should have prisoners of war (and free them with ransom) until he had made a great slaughter (among his enemies) in the land. You desire the good of this world (i.e. the money of ransom for freeing the captives), but Allâh desires (for you) the Hereafter. And Allâh is All-Mighty, All-Wise. Were it not a previous ordainment from Allâh, a severe torment would have touched you for what you took.” [8:67,68].
Oldingi ilohiy farmon shunday edi.
The previous Divine ordainment went as follows.
"Shundan so'ng (ularga nisbatan) yo'l ochiq: yo'q, yo'l ochiq bo'lishi uchun ozod qilish (ya'ni fidyasiz ozod etish) yoki fidya (evaziga ozod etish)."
Hmm, that rendering is clumsy; a cleaner version:
"Shundan so'ng esa (ularga nisbatan) yo'l bitta: ya'ni ularni saxiylik bilan (fidyasiz) ozod qilish yoki fidya olib ozod qilish."
• “Thereafter (is the time) either for generosity (i.e. free them without ransom) or ransom.” [47:4].
Unda fidya olish huquqini beruvchi hudud ham bor edi, shuning uchun hech qanday jazo qo'llanilmadi. Ularni faqat butun kufr yurti zabt etilishidan oldin asirga olgani uchun ogohlantirishgina berildi. Bundan tashqari, Madinaga olib kelingan mushriklar oddiy urush asirlari emas, balki urush jinoyatchilari bo'lib, zamonaviy urush jinoyat qonuni ularni adolatga topshirib, o'lim yoki umrbod qamoq jazosiga hukm qilar edi. Asirlar uchun fidya asirning moliyaviy ahvoliga qarab 4000 dan 1000 dirhamgacha bo'lgan. Fidyaning yana bir shakli ta'limiy xarakterga ega edi: Makkaliklarning aksariyati, Madinaliklardan farqli o'laroq, savodli edi, shuning uchun fidyani to'lay olmagan har bir asirga o'nta bolani yozish va o'qish san'atini o'rgatish topshirilar edi. Bola yetarlicha malakali bo'lgach, o'qituvchi ozod qilinardi. Yana bir guruh asirlar kambag'alligi sababli fidyasiz ozod qilindi. Payg'ambarning (Peace be upon him) qizi Zaynab o'z eri Abul-‘Osni bo'yinbog'i bilan fidya qilib qutqardi. Musulmonlar Payg'ambarga (ﷺ) hurmat yuzasidan uning asirini ozod qilib, bo'yinbog'ni qaytarib berdilar, ammo shart qo'yishdi: Abul-‘As Zaynabning Madinaga hijrat qilishiga ruxsat berishi kerak edi, va u shunday ham qildi.
Which included an area providing permission to take ransom, that is why no penalty was imposed. They were rebuked only for taking prisoners before subduing all the land of disbelief. Apart from this, the polytheists taken to Madinah were not only prisoners of war but rather archcriminals of war whom modern war penal law brings to justice to receive their due sentence of death or prison for life. The ransom for the prisoners ranged between 4000 and 1000 Dirhams in accordance with the captive’s financial situation. Another form of ransom assumed an educational dimension; most of the Makkans, unlike the Madinese, were literate and so each prisoner who could not afford the ransom was entrusted with ten children to teach them the art of writing and reading. Once the child had been proficient enough, the instructor would be set free. Another clan of prisoners were released unransomed on grounds of being hard up. Zainab, the daughter of the Prophet (Peace be upon him), paid the ransom of her husband Abul-‘As with a necklace. The Muslims released her prisoner and returned the necklace in deference to the Prophet (Peace be upon him) but on condition that Abul-‘As allow Zainab to migrate to Madinah, which he actually did.
Asirlikda yana Suhayl ibn ʼAmr ismli notiq ham bor edi. ʼUmar uni gapira olmasligi uchun old tishlarini sug‘urib olishni taklif qildi, lekin Payg‘ambar ﷺ bu taklifni rad etdi: bir tomondan Quraysh ham shunday qasos olishidan, ikkinchi tomondan esa Qiyomat kunida Allohning g‘azabidan qo‘rqqani uchun.
In captivity, there was also an eloquent orator called Suhail bin ‘Amr. ‘Umar suggested that they pull out his front teeth to disable him from speaking, but the Prophet (Peace be upon him) turned down his suggestion for fear Quraish should retaliate in the same manner on one hand, and on the other for fear of Allâh’s wrath on the Day of Resurrection.
Sa‘d bin An-Nu‘man, kam sonli hojilardan biri bo‘lib, Makkada ushlab turilgan edi. U Abu Sufyonning o‘g‘li asirni ozod qilish evaziga qo‘yib yuborildi.
Sa‘d bin An-Nu‘man, a lesser pilgrim detained in Makkah, was released in return for setting Abu Sufyan’s son, a captive, free.