Badr jangi musulmonlar bilan Quraysh o‘rtasidagi birinchi qurolli to‘qnashuv edi. Aslida bu hal qiluvchi jang bo‘lib, musulmonlarga barcha arablar tomonidan tan olingan tarixiy g‘alabani qo‘lga kiritib berdi va mushriklarning diniy va iqtisodiy manfaatlariga og‘ir zarba berdi. Yahudiylar ham islomning har bir g‘alabasini o‘z diniy-iqtisodiy tuzumlariga og‘ir zarba deb bilar edilar. Musulmonlar bu buyuk g‘alabaga erishgach, ikkala tomon ham g‘azab va qahr-g‘azabga to‘lib-toshgan edi: “Albatta, sen odamlar ichida mo‘minlarga (musulmonlarga) eng ko‘p adovatda bo‘lganlarni yahudiylar va mushriklar (ko‘pxudolilar, butparastlar, kofirlar va boshqalar) ekanini topasan.” [5:82].

he battle of Badr was the first armed encounter between the Muslims and Quraish. It was in fact a decisive battle that gained the Muslims a historic victory acknowledged by all the Arabs, and dealt a heavy blow to the religious and economic interests of the polytheists. There were also the Jews who also used to regard each . Islamic victory as a heavy blow to their religioeconomic entity. Both parties were burning with rage and fury since the Muslims had achieved that great victory: • “Verily, you will find the strongest among men in enmity to the believers (Muslims) the Jews and Al-Mushrikûn (polytheists, pagans, idolators and disbelievers, etc.).” [5:82].

Ikkala tomonning ham ancha g‘azablangan tarafdorlari bor edi — bular o‘z obro‘larini saqlab qolish uchun Islomni go‘yo qabul qilgan munofiqlar bo‘lib, ularning boshida ‘Abdulloh ibn Ubay va uning gurūhi turardi. Madina atrofida chodirlarda yashovchi, kun ko‘rishini talonchilik va o‘ljadan topadigan sahro badaviylari esa iymon va kufr kabi asosiy masalaga butunlay befarq edilar. Ularning tashvishi shundan iborat ediki, agar kuchli, yangi shakllanayotgan musulmon davlati paydo bo‘lib, bunday noqonuniy yo‘llarga chek qo‘yadigan bo‘lsa, ular o‘zlarining buzuq rizq manbalaridan mahrum bo‘lib qolishardi. Shu sababli ular umuman Islom va musulmonlarga, xususan, Muhammad ﷺ shaxsiga nisbatan ichlariga kek saqlab yurardilar.

Both resentful parties had their much more indignant suite in the form of hypocrites who faked Islam just to save their faces; at the head of whom came ‘Abdullah bin Ubai and his retinue. The desert bedouins living in tents pitched in the vicinity of Madinah, who depended on plundering and looting as a means of living, were totally indifferent to this axial question of belief and disbelief. Their worry derived from fear of losing their perverted avenues of subsistence in case a powerful nascent Muslim state should rise up and put an end to such ill-practices, hence the grudge they nursed against Islam and the Muslims, in general, and the person of Muhammad (Peace be upon him) in particular.

Shunday qilib, Imon ishi xavf ostida qoldi: to'rt xil qarshi tomon yangi dinga qarshi har biri o'z uslubida tuzoq qurardi. Madinada Islomni da'vo qilgan, lekin ichida fitna rejalari va provokatsion harakatlar yashirgan kishilar; yahudiylarda ochiq namoyon bo'lgan adovat, g'azab va qahr olovi bilan to'lgan dushmanlik; Makkada esa qasos chaqirig'i va Islom ovozini bir umrga bostirish uchun mavjud barcha kuchlarni safarbar qilish niyatini ochiq-oydin bildirgan doimiy da'volar. Keyinchalik bu Uhud yurishi ko'rinishida harbiy harakatga aylandi va musulmonlar astoydil intilib qozonishga va saqlashga harakat qilgan yaxshi nom hamda obro'ga juda yomon ta'sir ko'rsatdi.

The whole cause of Faith was thus at stake with four furious parties laying ambushes against the new religion, each in its style: Pretension to Islam embedded with conspiracy plots and provocative deeds within Madinah, explicitly uncovered animosity pregnant with indignation and fire of rage on the part of the Jews, and there in Makkah open and persistent calls for vengeance coupled with open intentions to mobilize all potential resources available to silence the voice of Islam once and for all. This was later translated into military action, Uhud Invasion, which left a very bad impression on the good name and esteem that the Muslims were painstakingly working to merit and preserve.

Musulmonlar har doim dushman harakatlarini kuzatib turishga majbur edilar va bu katta notinchlik okeanida ma'lum darajada xavfsizlikdan bahramand bo'lish uchun barcha yo'nalishlarda oldindan zarba berish ularga zarur edi. Quyida Badrdan keyingi davrda olib borilgan harbiy harakatlarning ro'yxati keltirilgan.

The Muslims were always obliged to be on the lookout for any hostile movements, and it was imperative on them to launch pre-emptive strikes in all directions in order to enjoy a reasonable degree of security in this great instability-provoking ocean of unrest. The following is a list of military activities conducted in the post-Badr era:

Madinah ilg'or xizmati Banu Saleem qabilasi G'atafon bilan birga musulmonlarga hujum qilish uchun qo'shin to'playotgani haqida xabar berdi. Payg'ambar ﷺ o'zi tashabbus ko'rsatdi va Al-Kudr deb ataladigan suv manbai yonida, ularning o'z yurtida, kutilmagan hujum uyushtirdi. Banu Saleem xabarni eshitib, u yetib kelmasdan oldin qochib ketgan edi. U yerda uch kun turdi, ularning 500 ta tuyasini o'ljа sifatida oldi va odatdagi beshdan bir ulushni ajratib qo'ygach, uni jangchilar o'rtasida taqsimladi; har biriga ikkitadan tuya tegdi.

The scouting body of Madinah reported that Banu Saleem of Ghatafan were engaged in mustering troops to invade the Muslims. The Prophet (Peace be upon him) took the initiative himself and mounted a surprise attack on them in their own homeland at a watering place called Al-Kudr. Banu Saleem, on receiving the news, had fled before he arrived. He stayed there for three days, took their 500 camels as booty and distributed them to the fighters after he had set aside the usual one-fifth; each one gained two camels.

Bu bosqin hijriy 2-yil Shavvol oyida, Badr voqeasidan yetti kun o'tib sodir bo'ldi.

This invasion took place in Shawwal in the year 2 A.H., seven days after the event of Badr.

Badr mag'lubiyatining ta'siri shunchalik katta bo'ldiki, Makkaliklar o'zlarining dahshatli yo'qotishlari uchun g'azab va alam bilan yonib keta boshladilar. Bu holatni hal qilish uchun ikki mushrik o'z chanqoqlarini qondirish va o'sha xo'rlikning manbai, ya'ni Payg'ambar ﷺ ning ovozini bo'g'ish uchun o'z ixtiyorlari bilan xizmat qilishga tayyor bo'ldilar. 'Umair ibn Vahb al-Jumahiy, dahshatli mushrik, va dushmanlarning eng yirigi Safvon ibn Umayya yolg'iz o'tirib, yo'qotishlari va o'lganlari hamda asirlari haqida qayg'urishdi. 'Umair Madinada asirga tushgan o'g'lini ozod qilish va Payg'ambar ﷺ ni o'ldirish istagini qattiq bildirdi, agar uning zimmasidagi qarzlar va boqishi kerak bo'lgan katta oilasi bo'lmaganida. Safvon ham Payg'ambar ﷺ o'ldirilishini ko'rishga o'z sabablari bor edi, shuning uchun u 'Umairning rejasini amalga oshirsa, uning qarzlarini to'lashni va oilasini boqishni taklif qildi.

The impact of defeat at Badr was so great that the Makkans began to burn with indignation and resentment over their horrible losses. To resolve this situation two polytheists volunteered to quench their thirst and muffle the source of that humiliation i.e. the Prophet (Peace be upon him). ‘Umair bin Wahab Al-Jumahi, a terrible polytheist, and an archenemy Safwan bin Omaiyah sat together privately lamenting their loss and remembering their dead and captives. ‘Umair expressed a fervent desire to kill the Prophet (Peace be upon him) and release his captured son in Madinah, if it was not for the yoke of debts he was under and the large family he had to support. Safwan, also had his good reasons to see the Prophet (Peace be upon him) killed, so he offered to discharge ‘Umair’s debts and support his family if he went on with his plan.

‘Umair rozi bo‘ldi va Safvonga butun reja haqida jim turishni so‘radi. U Madinaga jo‘nadi, o‘zi bilan o‘ldiruvchi zahar surtilgan qilich olgan edi. ‘Umar bin al-Xattob uni Masjid eshigi oldida ko‘rdi va u yomon niyat bilan kelganini tushundi. U darhol Masjidga kirib, Payg‘ambar ﷺ ga xabar berdi. ‘Umairni ichkariga kiritishdi; u qilichining dastasini qayishga o‘rab olgan edi. Salom berib: “Xayrli tong!” dedi. Payg‘ambar ﷺ esa Alloh ularga marhamat qilib, jannat ahlining salomini – “Sizga tinchlik bo‘lsin!” degan so‘zni o‘rgatganini aytdi. Payg‘ambar ﷺ uning maqsadi haqida so‘raganida, ‘Umair asirga tushgan o‘g‘lining yaxshi muomalada bo‘lishini ko‘rish uchun kelganini aytdi. Payg‘ambar ﷺ qilich haqida so‘raganida esa, u qilichni la’natladi va u ularga hech qanday foyda keltirmaganini aytdi. Uni haqiqiy maqsadini aytishga undaganda, u qaysarlik qildi va Safvon bilan bo‘lgan yashirin uchrashuvni oshkor qilmadi. Shunda Payg‘ambar ﷺ sabrsizlanib, ‘Umairga o‘zining yashirin vazifasini o‘zi ochib berdi. ‘Umair hayratga tushdi, uni chuqur ajablanish egalladi va shu zahoti Muhammad ﷺ ning payg‘ambarligiga guvohlik berdi. So‘ng u Allohga “To‘g‘ri yo‘l”ga hidoyat qilgani uchun hamd aytishga kirishdi. Payg‘ambar ﷺ xursand bo‘ldi va sahobalariga ‘Umairga Islom asoslarini o‘rgatish, unga Qur’oni Karimni o‘qib berish va o‘g‘lini asirlikdan ozod qilishni buyurdi.

Biz allaqachon Payg'ambar (alayhissalom) yahudiylar bilan tuzgan shartnoma haqida gapirgan edik. U zot unga harfma-harf rioya qilishga juda ehtiyotkor bo'lgan va musulmonlar uning bitta bandini ham buzishning sal bo'lsa ham alomatini ko'rsatmagan. Ammo yahudiylar, ularning tabiiy xulqi xiyonat, ishonchsizlik va ahdni buzish bilan chambarchas bog'liq bo'lib, o'zlarining bu odatidan qutula olmadilar va o'sib borayotgan mustahkam musulmonlar safida ixtilof chiqarish maqsadida fitna va chalkashliklar qilishni boshladilar. Ularning xulqiga doir bir namuna mana bunday: Shas ibn Qays, qari yahudiy, dahshatli kofir va musulmonlarga nisbatan juda hasadgo'y odam, Muhammad ﷺning Aws va Xazraj qabilalaridan bo'lgan sahobalari guruhi yonidan o'tdi. U butun guruhni qamrab olgan murosa ruhini, do'stlik va ahillik muhitini ko'rdi; bu ularning islomgacha bo'lgan adovat va nafratga to'la xulqiga butunlay zid bo'lgan g'ayrioddiy manzara edi. Shuning uchun u o'z yoshlaridan birini ularning orasiga o'tirish, ularga ular o'rtasidagi Bu'os urushini eslatish va bir-birini hajv qilib tuzgan ba'zi she'rlarini o'qib berish uchun yubordi. Bularning hammasi nifoq urug'ini sochish, ixtilof chiqarish va yangi, islomiy asosda qurilgan qabilalararo munosabatlarni buzish niyatida qilingan edi. Yigit haqiqatan ham muvaffaqiyatga erishdi, ikki tomon ham eski kunlarni eslab qoldi va islomdan oldingi qabilaviy taassub yuzaga chiqib, urush holatiga olib keldi.

We have already spoken about the treaty that the Prophet (Peace be upon him) signed with the Jews. He was very careful to abide by it to the letter and the Muslims did not show the least violation of any of its provisions. The Jews, however, whose natural disposition is closely linked to treachery, betrayal and covenant-breaching, could not rid themselves of the tradition of theirs, and started a process of intrigues and troublemaking with the aim of producing schism in the growing solid Muslim ranks. Here is a relevant model of their behaviour: Shas bin Qais, an elderly Jew, a terrible disbeliever and a greatly envious man of the Muslims, passed by a group of Muhammad (Peace be upon him) followers of Aws and Khazraj. He perceived a prevalent spirit of reconciliation and an atmosphere of rapport and amity enveloping the whole group; an unusual scene categorically in conflict with the animosity and hatred that characterized their pre-Islam behaviour. He, therefore, sent a youth of his to sit among them, remind them of Bu‘ath war between them and recite some of their verses which they used to compose satirizing each other; all of this with the intention of sowing the seeds of discord and disagreement and undermining the new Islamically-orientated inter-tribal relations. The youth did in fact succeed and the two parties at no time recalled the old days and pre-Islam tribal fanaticism sprang to the front to bring about a state of war.

Payg'ambar (ﷺ) bu xabarni eshitdilar va darhol bir qancha Muhojirlar bilan birga vaziyatni tekshirish uchun yo'lga chiqdilar. U zot ularni koyiy boshladilar, lekin buyuk ustoz uslubida va dono rahnamoning bag'rikeng ruhi bilan: "Ey, musulmonlar! Men sizlarga (Payg'ambar qilib) yuborilganimdan keyin ham hali johiliyat da'volarini ilgari surasizmi? Esda tutingki, Alloh sizlarni To'g'ri yo'lga hidoyat qilib, kufrdan qutqarib, o'rtangizda do'stlik yaratganidan keyin orqaga qaytishingiz to'g'ri emas." Musulmonlar bu shayton vasvasasi va dushmanlar tomonidan uyushtirilgan fitna ekanini darhol anglab yetdilar. Ular bir-birlarini quchoqlashdi va to'liq rozi holda, Alloh Elchisiga (ﷺ) to'liq itoat etgan holda uylariga qaytdilar.

Allohning musulmonlarga yordam berib, ularga aniq g‘alaba ato etganini ko‘rgan va Madinadagi musulmonlarning kuchayib borayotgan ta’sirini sezgan yahudiylar endi o‘z g‘azablarini yashira olmadilar. Ular ochiqdan-ochiq isyonkor va zararli ishlarni birin-ketin qila boshladilar. Ularning eng fitnachisi Banu Qaynuqo‘ qabilasi edi, ular Madina ichida o‘z nomlari bilan atalgan mahallalarda yashardilar. Kasblari bo‘yicha ular zargarlik, temirchilik va uy-ro‘zg‘or asboblari yasash bilan shug‘ullanardilar, shuning uchun ularning uylarida urush qurollari ko‘p miqdorda mavjud edi. Ularning 700 nafar jangchisi bor edi va ular Arabistondagi yahudiy jamoasining eng jasur qismi hisoblanardi. Shu bilan birga, ular Payg‘ambar ﷺ bilan avvaldan imzolagan hamkorlik va tajovuzsizlik to‘g‘risidagi ahdni birinchi bo‘lib buzgan edilar. Ularning xulq-atvori tobora haddan oshib, chidab bo‘lmas darajaga yetdi. Ular fitna-fasod chiqarishni boshladilar, musulmonlarni masxara qildilar, ularning bozorlariga qatnaganlarga zarar yetkazdilar, hatto musulmon ayollarini qo‘rqitdilar. Bunday ishlar umumiy vaziyatni yanada keskinlashtira boshladi. Shunda Payg‘ambar ﷺ ularni yig‘ib, ogohlantirdi, aql-idrokli, ziyrak va to‘g‘ri yo‘lga kirishga chaqirdi hamda yanada ko‘proq haddan oshishdan ogohlantirdi. Biroq ular o‘jarlik qilib, uning ogohlantirishiga e’tibor bermadilar va dedilar: “Urush san’atidan tajribasiz bo‘lgan ba’zi Quraysliklarni yengganingiz bilan mag‘rurlanmang. Agar bizga qarshi urush boshlasangiz, biz haqiqiy urush ustalari ekanimizni bilib olasiz.”

Seeing that Allâh sided with the believers and granted them a manifest victory and perceiving the Muslims’ awesome presence in Madinah, the Jews could no longer contain themselves or conceal indignation. They started a series of provocative and harmful deeds publicly. The most wicked amongst them were the tribe of Banu Qainuqa‘, who lived in quarters within Madinah named after them. As for jobs, they took up goldsmithery, blacksmithing and crafts of making household instruments, that is why war weaponry was available in large quantities in their houses. They counted 700 warriors, and were the most daring amongst the Jewish community in Arabia, and now the first to breach the covenant of cooperation and non-aggression which they had already countersigned with the Prophet (Peace be upon him). Their behaviour grew too impolite and unbearable. They started a process of trouble-making, jeering at the Muslims, hurting those who frequented their bazaars, and even intimidating their women. Such things began to aggravate the general situation, so the Prophet(Peace be upon him) gathered them in assemblage, admonished and called them to be rational, sensible and guided and cautioned against further transgression. Nevertheless they remained obdurate and paid no heed to his warning, and said: “Don’t be deluded on account of defeating some Quraishites inexperienced in the art of war. If you were to engage us in fight, you will realize that we are genuine war experts.”.

Ikki yoqlama dushmanona harakatlar Payg‘ambar ﷺ ga qarshi mustaqil ravishda olib borilayotgan edi: bir tomondan, Safvon ibn Umayya, munofiqlar va yahudiylar tomonidan uyushtirilayotgan fitnalar va makkor reja-tadbirlar, ikkinchi tomondan esa Abu Sufyon tomonidan tayyorlanayotgan harbiy hujumlar bo‘lib, ular o‘z qavmining obro‘sini saqlash va boshqa arablarga Quraysh hali ham e’tiborga loyiq harbiy kuch ekanini ko‘rsatishni maqsad qilgan edi. Badr jangidan keyin Abu Sufyon qasos olish istagida yonib yurar edi va Muhammad ﷺ va uning sahobalari dan qasos olmagunicha janoba g‘uslini qilmaslikka qasam ichdi. U 200 kishi bilan Madinaga yo‘l oldi, ammo kunduzi ochiqdan-ochiq hujum qilishga jur’at etolmadi. Shu sababli u tunda amalga oshiriladigan qaroqchilik yo‘lini tanladi. U Payg‘ambar ﷺ shahriga yashirincha kirib, eski ittifoqchisi Huyay ibn Axtabning oldiga bordi, ammo u qo‘rqoqligi sababli uni ichkariga kiritmadi. Shundan so‘ng u yahudiylarning Bani Nadir qabilasi boshlig‘i Salom ibn Mashkamning oldiga bordi. Yahudiy uni mehmon qildi va unga vaziyat haqida to‘liq ma’lumot berdi. Kechasi kech vaqtda u o‘z odamlaridan bir guruhni Madina atrofidagi Al-‘Uroid qishlog‘iga bosqin qilish uchun yubordi. U yerda odamlar xurmo daraxtlarini kesib, yoqib yuborishdi, ikki musulmonni o‘ldirishdi va so‘ngra tezda qochib ketishdi. Bu xabarni eshitgan Payg‘ambar ﷺ odamlarini to‘plab, ularning ortidan yo‘lga chiqdi, ammo ularga yetib ololmadi. Musulmonlar mushriklar yukini yengillashtirish va qochishni tezlashtirish uchun tashlab ketgan oziq-ovqatni (sawiq, arpadan tayyorlangan bir xil lo‘ppi) olib qaytishdi; shu sababli bu yurish “As-Sawiq yurishi” deb atalgan. U Hijriy 2-yilning Zulhijja oyida, Badr voqeasidan ikki oy keyin sodir bo‘lgan.

Two-pronged hostile activities were being independently conducted against the Prophet (Peace be upon him) ; plots and intrigues being hatched by Safwan bin Omaiyah, the hypocrites and Jews on the one hand, going on and on parallel lines with military hostilities being prepared by Abu Sufyan aiming at saving the face of his people and impressing on the other Arabs that Quraish was still a military power to be counted for. In the aftermath of Badr, Abu Sufyan was burning for revenge and took a solemn vow he would never bathe off impurity unless he had avenged himself on Muhammad (Peace be upon him) and his followers. He set out at the head of 200 men towards Madinah but was not brave enough to attack it in broad daylight. He, instead resorted to acts of piracy that are performed in the dark. He infiltrated into the Prophet ’s town and went to see an old ally Huyai bin Akhtab, who was too cowardly to let him in, so he left for Salam bin Mashkam, chief of Bani Nadeer, a tribe of Jews. The Jew entertained and gave him a full account of the situation therein. Late at night he despatched a group of his men to raid Al-‘Uraid, a suburb of Madinah. There, the men felled and burnt the palm trees, killed two Muslims and then took swiftly to their heels. On hearing the news, the Prophet (Peace be upon him) gathered his men and set out at their heels, but could not catch them. The Muslims brought back the provisions (Sawiq, a kind of barley porridge) which the polytheists had thrown aside in order to lighten their loads and hasten their escape; hence this campaign was called As-Sawiq Invasion. It took place in Dhul-Hijjah 2 A.H., two months after the event of Badr.

Payg'ambarning ﷺ razvedka xodimlari Bani Sa'labah va Bani Muhorib qabilalari Madinaning chekka hududlariga reyd uyushtirish maqsadida qo'shin to'playotgani haqida xabar berishdi. Payg'ambar ﷺ 450 nafar otliq va piyoda askar boshida bu yangi vaziyatni hal qilish uchun yo'lga chiqdilar. 'Usmon ibn 'Affon Madinadagi musulmonlarning ishlarini tartibga solish vazifasi bilan topshirildi. Yo'lda ular islomni qabul qilgan bir kishini asir olishdi va u qo'shin uchun yo'lboshchi bo'ldi. Dushmanlar musulmonlarning yaqinlashib kelayotganini eshitib, shoshilinch ravishda tog'larga tarqalib, g'oyib bo'lishdi. Musulmonlar Safar oyi davomida, hijriy 3-yili, "Zu Amr" deb ataladigan suv manbai yonida qarorgoh qurdilar. Payg'ambar ﷺ bu hududdagi cho'l badaviylariga musulmonlarning endi dushmanlari qalbiga qo'rquv va vahima solishga yetarlicha kuchli ekanliklarini ko'rsatmoqchi edilar.

The Prophet ’s intelligence personnel reported that Banu Tha‘labah and Banu Muhârib were mustering troops with the aim of raiding the outskirts of Madinah. The Prophet (Peace be upon him) at the head of 450 horsemen and footmen set out to handle this new situation. ‘Uthman bin ‘Affan was asked to dispose the affairs of the Muslims in Madinah. On their way, they captured a man who embraced Islam and acted as a guide for the army. When the enemies heard of the approach of the Muslims, they hurriedly dispersed in the mountains and disappeared. The Muslims encamped at a watering place called “Dhi Amr” for the whole of Safar 3 A.H. The Prophet (Peace be upon him) aimed to impress upon the desert bedouins in the area, that the Muslims were then powerful enough to cast fear and awe into the hearts of their enemies.

Ka‘b ibn al-Ashraf Islomga va musulmonlarga eng ko‘p kin saqlagan yahudiy, Allohning Elchisiga ﷺ zarar yetkazishga eng intilgan va unga qarshi urush olib borishni eng qizg‘in targ‘ib qilgan kishi edi. U Tay’ qabilasiga mansub edi, ammo onasi Bani Nadir qabilasidan edi. U go‘zalligi bilan tanilgan boy odam va shoir bo‘lib, Madinaning janubi-sharqida, Bani Nadir yashash joylarining orqasida joylashgan qal’asida farovon hayot kechirardi.

Ka‘b bin Al-Ashraf was the most resentful Jew at Islam and the Muslims, the keenest on inflicting harm on the Messenger of Allâh (Peace be upon him) and the most zealous advocate of waging war against him. He belonged to Tai’ tribe but his mother to Banu Nadeer. He was a wealthy man known for his handsomeness, and a poet living in luxury in his fort south east of Madinah at the rear of Banu Nadeer’s habitations.

Badr xabarini eshitganda u juda g‘azablandi va agar bu xabar rost bo‘lsa, hayotdan o‘limni afzal ko‘rishga qasam ichdi. Bu tasdiqlangach, u Muhammad ﷺ ni hajv qiluvchi, Quraysh ni maqtovchi va ularni Payg‘ambar ﷺ ga qarshi qo‘zg‘atuvchi she’rlar yozdi. So‘ngra u Makkaga yo‘l oldi va u yerda urush olovini yoqishni boshladi hamda Madinadagi musulmonlarga qarshi adovat alangasini qo‘zg‘ay boshladi. Abu Sufyon undan qaysi dinga ko‘proq moyilligini so‘raganida — makkaliklarning diniga yoki Muhammad ﷺ va uning sahobalarining diniga — u, butparastlar yaxshiroq to‘g‘ri yo‘lda ekanligini aytdi. Ushbu vaziyat munosabati bilan Alloh Taolo Oyatlarini nozil qildi:

On hearing the news of Badr, he got terribly exasperated and swore that he would prefer death to life if the news was true. When this was confirmed he wrote poems satirizing Muhammad (Peace be upon him), eulogizing Quraish and enticing them against the Prophet (Peace be upon him). He then rode to Makkah where he started to trigger the fire of war, and kindle rancour against the Muslims in Madinah. When Abu Sufyan asked him which religion he was more inclined to, the religion of the Makkans or that of Muhammad (Peace be upon him) and his companions, he replied that the pagans were better guided. Wrespect to this situation, Allâh revealed His Words:

“Kitobdan bir ulush berilganlarni ko‘rmadingizmi? Ular Jibt va Toƣutga ishonadilar va kofirlarga: «Ular (musulmonlar)dan yo‘lda to‘g‘riroq hidoyatdadirlar», deydilar.” [4:51].

•“Have you not seen those who were given a portion of the Scripture? They believe in Jibt and Taghût, and say to the disbelievers that they are better guided as regards the way than the believers (Muslims).” [4:51].

U'sha Payg'ambar (ﷺ) Madinaga qaytib keldi va qo'shiqlar hamda sevgi she'rlari ko'rinishidagi haqoratli tashviqotni yangidan boshladi, maqsadi musulmon ayollarni obro'sizlantirish edi. Bu holat endi chidab bo'lmas darajaga yetdi va boshqa sabr qilib bo'lmaydigan bo'lib qoldi. Payg'ambar (ﷺ) o'z odamlarini yig'ib dedi: "Ka'b ibn Ashrafni kim o'ldiradi? U Allohni va Uning Elchisini haqorat qilgan." Shunda Muhammad ibn Maslama, Abbod ibn Bishr, Horis ibn Avs, Abu Abs ibn Hibr va Ka'bning sut birodari Salkon ibn Salama bu ishni bajarishga o'zlarini taklif qilishdi. Muhammad ibn Maslama dedi: "Ey Allohning Elchisi, sizningcha, men uni o'ldirishimni xohlaysizmi?" U zot (ﷺ) dedi: "Ha." Muhammad ibn Maslama dedi: "Menga u bilan o'zim ma'qul ko'rgan tarzda gaplashishga ruxsat bering." U zot (ﷺ) dedi: "Istaganingcha gapiravur." Shunday qilib, Muhammad ibn Maslama Ka'bning oldiga kelib, u bilan gaplashdi va dedi: "Bu odam (ya'ni Payg'ambar (ﷺ)) bizdan sadaqa yig'ishni niyat qilib qo'ydi va bu bizni katta mashaqqatga solib qo'ydi." Buni eshitgan Ka'b dedi: "Allohga qasamki, u sizlarni yana ko'proq mashaqqatga soladi." Muhammad ibn Maslama javob berdi: "Shubhasiz, endi biz uning izdoshlari bo'ldik va uning ishlari qanday tus olishini ko'rmaguncha, uni tark etishni istamaymiz. Men sizdan qarz so'ramoqchiman." U so'radi: "Nimani garovga qo'yasizlar?" Muhammad javob berdi: "Sizga nima kerak?" Bu kofir va shafqatsiz yahudiy qarz uchun garov sifatida ayollar va bolalarni talab qildi. Muhammad dedi: "Biz arablarning eng go'zali bo'lgan sizga xotinlarimizni garovga qo'yamizmi? Yoki bizdan birimizning o'g'lini ikki vasq xurmo uchun garovga qo'yilgan deb haqorat qilishlari mumkinmi? Biz esa sizga qurollarimizni garovga qo'yishimiz mumkin." Ka'b rozi bo'ldi. Keyinroq, xuddi shu maqsadda, Salkon ibn Salama, Abu Na'ila Ka'bning oldiga bordi va deyarli shu mavzularda gaplashdi, faqat Abu Na'ila unga ba'zi sheriklarini olib keldi. Reja muvaffaqiyatli bo'ldi va ham odamlar, ham qurollar hozir bo'lishini ta'minladi. Hijriy 3-yilning Rabi' al-Avval oyining 14-kuni kechasi edi. Odamlar Payg'ambar ﷺ bilan xayrlashib, puxta tuzilgan rejani amalga oshirish uchun Allohning nomi bilan yo'lga chiqdilar. Payg'ambar ﷺ ularga duo qilib, Allohdan ularga muvaffaqiyat berishini so'rab, ortda qoldi. Odamlar kechasi uning huzuriga kelib, chaqirdilar. U xotinining ogohlantirishiga qaramay, ular bilan uchrashish uchun pastga tushdi. Xotini: "Qotillik ovoziga o'xshagan bir ovozni eshitaman", deb aytgan edi. U esa: "Bu faqat Muhammad ibn Maslama va sut birodarim Abu Na'ila", dedi. "Kechasi odam chaqirilganda, hatto nayza bilan sanchilgan bo'lsa ham, chaqiriqqa javob berishi kerak." Abu Na'ila o'z hamrohlariga dedi: "U pastga tushganda, men qo'limni uning boshiga cho'zib, hidlayman. Uni mahkam ushlaganimda, siz o'z ishingizni qiling." Shunday qilib, u tushganida, ular taxminan bir soat gaplashdilar. So'ng uni chiqib, oy nurida yaxshi vaqt o'tkazishga taklif qildilar. Chiqish yo'lida Abu Na'ila dedi: "Sendan eng yaxshi atirning hidini sezyapman." Ka'b dedi: "Ha, mening yonimda Arabistondagi ayollarning eng xushbo'y hididagi bir ayol bor." Abu Na'ila yana dedi: "Ruxsat ber, (boshingdagi hidni) hidlab ko'raman." U dedi: "Ha, hidlashing mumkin." Shunda u uni ushlab, hidladi. So'ng dedi: "Yana bir marta ruxsat ber." Keyin uning boshini mahkam ushlab, hamrohlariga dedi: "Ishingizni qiling." Va ular uni o'ldirdilar. Vazifasini bajarib bo'lgan odamlar qaytib keldilar. Ulardan biri, Al-Horis ibn Avs, o'z odamlarining qilichlari bilan xato bilan yaralanib, qattiq qon ketayotgan edi. Ular Baqi' al-G'arqadga yetganlarida, "Alloh buyukdir!" deb baqirdilar. Payg'ambar ﷺ buni eshitib, ular Allohning dushmanini o'ldirganlarini angladi. Ular uni ko'rganlarida, u dedi: "Yuzlaringiz yorug' bo'lsin." Ular javob berib dedilar: "Sizning yuzingiz ham yorug' bo'lsin, ey Allohning Elchisi." Ular zolimning boshini unga topshirdilar. U ularning muvaffaqiyati uchun Allohga hamd aytdi. So'ng Al-Horisning yarasiga tupuk surtdi va u o'sha zahoti bitib ketdi.

Hijriy 3-yil, Rabi‘ al-Oxir oyida Payg‘ambar ﷺ 300 nafar jangchidan iborat yurish boshlab, Al-Furu‘ hududidagi Buhran tomon yo‘l oldi. U yerda Jumada al-Ula oyigacha, ya’ni hijriy 3-yil Jumada al-Ula oyigacha qoldi. Bu patrul yurishi davomida hech qanday jang bo‘lmadi.

In Rabi‘ Ath-Thani, the year 3 A.H. the Prophet (Peace be upon him) led a campaign comprising 300 warriors to Buhran in the area of Al-Furu‘. He stayed there till Jumada Al-Ula, 3 A.H. No fighting took place in the process of this patrolling invasion.

Bu Uhud jangidan oldingi eng muvaffaqiyatli yurish edi. U Hijriy 3-yil Jumada as-Soniya oyida bo‘lib o‘tgan.

This was the most successful campaign prior to Uhud Battle. It took place in Jumada Ath-Thaniyah, the year 3 A.H.

Yoz yaqinlashgan edi va Makkaning savdo karvonlarining Suriyaga jo'nash vaqti allaqachon kelgan edi. Hayoti asosan yozgi Suriyaga va qishki Habashistonga (Efiopiyaga) yo'nalgan karvon savdosiga bog'liq bo'lgan Quraysh xalqi endi qaysi yo'ldan borishni bilmay qolgan edi, chunki musulmonlar mushriklarga muvaffaqiyatli zarba berib, ularni qattiq ta'qib qilayotgan edi.

Summer approached and it was high time for the Makkan trade caravans to leave for Syria. The people of Quraish whose lives depended mainly on a mercantile economy consisting of summer caravans to Syria and winter caravans to Abyssinia (Ethiopia), were now at a loss as to what route they would have to follow in order to avoid the backbreaking military strikes that the Muslims successfully inflicted on the polytheists.

Ular Najd orqali Iroqqa savdo yo‘li bo‘ylab yurish imkoniyatlarini, iqtisodiy blokadadan qutulish yo‘llarini muhokama qilish uchun yig‘ilish o‘tkazdilar va shu yo‘lni tanladilar. Karvonga yo‘lboshchi etib Furot ibn Hayyon tayinlandi. Safvon ibn Umayya karvonni yangi yo‘l bo‘ylab boshqardi. Yig‘ilish haqidagi xabar Na‘im ibn Mas‘ud al-Ashja‘iy orqali, u sharob ta’siri ostida bo‘lganida, oshkor bo‘ldi va Sulit ibn an-Nu‘mon orqali tezda Madinaga yetib bordi. Payg‘ambar ﷺ darhol Zayd ibn Horisa al-Kalbiy boshchiligida yuz nafar otliqni to‘pladilar va karvonni to‘xtatish hamda qo‘lga olish uchun ularni yubordilar. Ular al-Qardah deb ataladigan joyda tuyalarga yetib oldilar. Ular mushriklarni kutilmaganda qamrab oldilar, yo‘lboshchini va yana ikki kishini asir oldilar. Safvon va uning qo‘riqchilari hech qanday qarshilik ko‘rsatmasdan qochib ketdilar. Karvonda qiymati yuz ming dirhamga teng kumush va mollar bor edi. G‘animat beshdan bir qismi Payg‘ambar ﷺ uchun ajratilgandan so‘ng musulmon jangchilar orasida taqsimlandi. Furot ibn Hayyon esa o‘z erkiga ko‘ra, chin ko‘ngildan Islomni qabul qildi.

They held a meeting to discuss the chances of escaping the economic blockade and decided to go along a trade route across Najd to Iraq. Furat bin Haiyan was appointed as a guide for the caravan. Safwan bin Omaiyah led the caravan along the new route. News of the meeting leaked out through Na‘im bin Mas‘ud Al-Ashja‘i under the effect of wine, and it flew fast to Madinah by Sulit bin An-Nu‘man. The Prophet (Peace be upon him) immediately mustered 100 horsemen under the leadership of Zaid bin Harithah Al-Kalbi and despatched them to intercept and capture the caravan. They caught up with the camels at a place called Al-Qardah. They took the polytheists by surprise and arrested their guide and two other men. Safwan and his guards fled away without showing the least resistance. The caravan was carrying silver and wares whose value amounted to 100 thousand dirhams. The booty was distributed among the Muslim warriors after one-fifth had been set aside for the Prophet (Peace be upon him). Furat bin Haiyan embraced Islam out of his own sweet free will.