Payg‘ambarimiz (sallallohu alayhi vasallam) hayotining uchinchi va so‘nggi bosqichi uning Islomga chaqirig‘ining samarali natijalarini o‘zida mujassam etadi. Bu natijalar Allohning yo‘lidagi uzoq davom etgan muqaddas kurashlar (jihod), mashaqqatlar, zahmatlar, tartibsizliklar, sinovlar hamda yigirma yildan ortiq davom etgan ko‘plab qonli to‘qnashuv va janglarning oqibatlari edi.

The third and last stage of the life of the Messenger (peace be upon him) embodies the fruitful results of his call to Islam, which were the consequences of long-timed holy fights in the way of Allâh (Jihad), troubles, toil, disturbances, trials and a lot of bloody conflicts and battles, which lasted for over twenty years.

Makkah fatihi musulmonlarning o‘sha yillardagi eng muhim yutug‘i hisoblangan. Chunki bu voqea tarixiy jarayonga ta’sir ko‘rsatdi va natijada arablarning butun hayotini o‘zgartirdi. U fathdan oldingi va fathdan keyingi davrlar o‘rtasida hal qiluvchi chegara bo‘ldi. Chunki o‘sha paytda Quraysh arablarning nazarida ularning himoyachisi va yordamchisi edi, boshqa arablar esa faqat ularning ittifoqchilari edi. Shu sababli Qurayshning taslim bo‘lishi Arabiston yarimorolida butparastlikning yakuniy barham topishi deb baholanadi.

The conquest of Makkah was considered the most serious profit achieved by Muslims during those years. For it affected the course of events and consequently altered the Arabs’ whole life. It was a decisive distinction between preconquest and post-conquest periods. For Quraish, at that time, was in the eyes of Arabs the defenders and helpers of Arabs. Other Arabs are only their ancillaries. The submission of Quraish is, therefore, estimated to be a final elimination of paganism in the Arabian Peninsula.

Bosqich:

The phase of:

(1) muqaddas urushlar va jang.

(1) holy wars and fighting.

(2) qabilalar va xalqlarning Islomni qabul qilishga intilishi.

(2) the tribes and people’s race to embrace Islam.

Ushbu bosqichning ikki fazasi shunchalik yaqin va deyarli ajralmas bo‘lganligi sababli, ular shunday o‘zaro kirishib ketadiki, birining voqeasi ikkinchisining davomida yuz beradi. Shunga qaramay, bayon qilish maqsadida biz bu ikki fazani alohida-alohida ko‘rib chiqishni ma’qul ko‘rdik. Jang fazasi tartibda birinchi o‘ringa qo‘yildi, chunki u boshqasiga nisbatan mazmunan yaqinroq va mosroqdir.

Being so close and rather inseparable, the two phases of this stage intervene in such a way that a happening of one phase occurs during the progress of the other. However, we have preferred — for expository purposes — to deal with these two phases distinctively. The fighting phase was given the priority in order, due to the fact that it is more intimate and fit than the other.

Makkah ishg'olining tezkor zarbadan kelib chiqqan oqibati sifatida ro'y bergani arablarni ham, boshqa qabilalarni ham hayratga soldi; ular o'zlarining halokatga mahkum ekanliklarini anglab, sodir bo'lgan vaziyatga bo'ysunishga, uni amalga oshgan ish sifatida qabul qilishga majbur bo'ldilar. Ba'zi bir shiddatli, qudratli va mag'rur qabilalar esa bo'ysunmadi va qarshilik ko'rsatishni ma'qul topdi. Ularning oldida Hawazin va Thaqif urug'lari turardi. Nasr, Jashm va Sa‘d bin Bakr hamda Qays ‘Aylondan bo'lgan Bani Hilol xalqi ham shular jumlasidan edi. Ular o'zlarini bunday g'alabani tan olishga yoki unga taslim bo'lishga juda qudratli deb hisoblardi. Shu sababli ular Malik bin ‘Awf An-Nasriy bilan uchrashdilar va musulmonlarga qarshi urushni davom ettirishga qat'iy qaror qildilar.

The conquest of Makkah which came forth as a consequence of a swift blow astounded both the Arabs and other tribes who realized that they were doomed and had to submit to the new situation as a fait accompli. Some of the fierce, powerful proud tribes did not submit and favoured resistance. Ahead of these were the septs of Hawazin and Thaqif. Nasr, Jashm and Sa‘d bin Bakr and people of Bani Hilal — all of whom of Qais ‘Ailan. They thought that they were too mighty to admit or surrender to such a victory. So they met Malik bin ‘Awf An-Nasri and made up their mind to proceed fighting against the Muslims.

URUSH TAJRIBASI BOR ODAM RAHBARNING QARORINI NOTO'G'RI BAHOLAYDI:

THE WAR-EPERIENCED MAN WRONGS THE LEADER'S JUDGEMENT:

Awtas'da qo'nib bo'lishlari bilan odamlar Molik atrofiga to'planishdi. Urush tajribasi bilan tanilgan, aqli joyida bo'lgan keksa Durayd ibn As-Simma ham Molik atrofiga yig'ilganlar orasida edi va u so'radi: "Biz qaysi vodiydamiz?" "Avtasda," deyishdi ular. "Otlar uchun qanday yaxshi yo'l! Bu na o'tkir uchli baland tepalik, na tekis, tuproqli tekislik. Nega men tuyalarning g'ildirashini, eshaklarning ingrashini, bolalarning yig'isini va qo'ylarning ma'rashini eshityapman?" deb so'radi Durayd. Ular dedilar: "Molik ibn 'Avf odamlarga xotinlarini, mol-mulkini va bolalarini o'zlari bilan olib kelishni buyurgan." Shunda u Molikni chaqirib, nega bunday qilganini so'radi. Molik esa maqsadi har kimning oilasi va mol-mulkini o'z atrofida to'plash ekanligini aytdi, toki ular ularni himoya qilish uchun qattiq jang qilsinlar. "Allohga qasamki, sen cho'pondan boshqa narsa emassan," deb javob berdi Durayd, "Sen mag'lub bo'lgan kishini to'xtata oladigan yoki qochishidan saqlay oladigan biror narsa bor deb o'ylaysanmi? Agar jangda g'alaba qozonsang, qo'lida qilich va nayza bo'lgan odamdan boshqa foydang bo'lmaydi; agar mag'lub bo'lsang, xalqingni va mol-mulkingni sharmanda qilasan." So'ng u gapini davom ettirdi va ba'zi qabilalar va ularning yetakchilari haqida o'ylanib ketdi. "Ey Molik, Hawozinning nufuzli odamlarini jang maydoniga surish senga hech qanday foyda keltirmaydi. Ularni xavfsiz joyga ko'taring. So'ngra yosh yigitlarni otlariga minib jang qilishga yuboring. Agar g'alaba qilsang, orqada qoldirganlaring senga ergashadi; agar mag'lub bo'lsang, bu faqat bir jangning yo'qotilishi bo'ladi, ammo qarindoshlaring, xalqing va mol-mulking yo'qolmaydi."

As soon as they had camped in Awtas, people crowded round Malik. The old sane Duraid bin As-Simmah, who was well-known as a war-experienced man, and who was among those who gathered round Malik, asked: “What valley are we in?” “In Awtas,” they said. “What a good course it is for horses! It is neither a sharp pointed height nor a loosed soiled plain. What? Why do I hear camels’ growling, the donkeys’ braying, the children’s cries and the sheep bleating?” asked Duraid. They said: “Malik bin ‘Awf had made people bring their women, properties and children with them.” So he called Malik and asked him what made him do such a thing. Malik said that his aim was to have everybody’s family and properties around them so that they fight fiercely to protect them.” “I swear by Allâh that you are nothing but a shepherd,” answered Duraid, “Do you believe that there is anything whatsoever, can stand in the way of a defeated one or stop him from fleeing? If you win the battle you avail nothing but a man with a sword and a spear; but if you lose you will bring disgrace on your people and properties,” then he resumed his talk and went on wondering about some septs and their leaders. “O Malik, thrusting the distinguished people of Hawazin into the battlefield will avail you nothing. Raise them up to where they can be safe. Then make the young people mount their horses and fight. If you win, those whom you tarried will follow you, but if you were the loser it would be a loss of a battle, but your kinsmen, people and properties would not be lost.”.

Malik oldindan yuborgan josuslar musulmon qo'shinini kuzatishdan qaytdi, ularning a'zolari kesilgan edi. Malik dedi: "Voy sizlarga! Sizlarga nima bo'ldi?" Ular dedilar: "Biz dog'li otlarda minib olgan ulug' kishilarni ko'rdik. Agar biz mustahkam birlikda bo'lganimizda, sizning ko'rganingiz sodir bo'lmagan bo'lardi."

The spies that Malik had already dispatched to spy Muslim forces, returned with their limbs cut off. “Woe unto you! What happened to you?” Said Malik. They said: “We have seen distinguished people on spotted horsebacks. What you see, would not have happened if we had been firmly together.”

Dushman qo'shinining yurishi haqidagi xabarlar Allohning Elchisi ﷺ ga yetkazildi. Shunda u Al-Aslamiyni odamlar orasiga aralashish, ular bilan birga bo'lish uchun yubordi, toki ularning xabarlarini bilib olsin va qaytganida Allohning Elchisi ﷺ ga yetkazsin. U aynan shuni uddalay oldi.

News about the enemy’s marching were conveyed to the Messenger of Allâh (peace be upon him) , so he sent out Al-Aslami with orders to mix with people, stay with them so that he would be able to know their news and to convey it to the Messenger of Allâh (peace be upon him) when he turns back. That was exactly what he managed to do.

Shavvol oyining o‘n to‘qqizinchi kunida, asir kuni, Allohning Elchisi ﷺ o‘n ikki ming musulmon bilan birga Makkadan chiqdi. Ulardan o‘n ming kishi ilgari Makkani fath qilishda ishtirok etgan edi. Qolgan ikki ming kishining ko‘pchiligi, ular makkaliklar bo‘lib, yaqinda Islomni qabul qilgan edi. Bu yurish uning Makkani fath etishining o‘n to‘qqizinchi kuni edi. U Safvon ibn Umayyadan jihozlari bilan birga yuz dona zirh qarz oldi. U ‘Itob ibn Useydni Makka hokimi etib tayinladi. Kech bo‘lganda, Allohning Elchisi ﷺ oldiga bir otliq keldi va dedi: “Men falon-falon tog‘larga chiqdim va Havozin qabilasini tuya, mol va qo‘ylari bilan uchratdim. Havozin butunlay o‘sha yerda to‘plangan.” Allohning Elchisi ﷺ shunda jilmaydi va dedi: “Agar Alloh xohlasa, ertaga bular hammasi musulmonlarning o‘ljasi bo‘ladi.” O‘sha kecha Anas ibn Abi Mursid al-G‘anaviy qo‘riqlashga ko‘ngilli bo‘ldi.

On Shawwal, the nineteenth, the captive day, the Messenger of Allâh (peace be upon him) left Makkah accompanied by twelve thousand Muslims. Ten thousand of those had previously shared in Makkah Conquest. A great number of the other two thousand, who were Makkans, had recently embraced Islam. That march was on the nineteenth day of his conquest to Makkah. He borrowed a hundred armours with their equipment from Safwan bin Omaiyah. He appointed ‘Itab bin Usaid as a governor over Makkah. When it was evening time, a horseman came to the Messenger of Allâh (peace be upon him) and said: “I have climbed up so and so mountains and came across Hawazin with their riding camels, livestock and sheep. Hawazin wholly were gathered together there.” The Messenger of Allâh (peace be upon him) smiled then and said: “They will all be Muslims’ spoils tomorrow, if Allâh will.” That night Anas bin Abi Murthid Al-Ghanawi volunteered to guard.

Hunayn tomon yo'lda ular Zot-Anvat (osilgan narsalar egasi) deb nomlangan katta yashil nabk daraxtini ko'rdilar. Buning sababi, arablar o'z qurollarini unga osib qo'yar, uning tagida hayvonlarni so'yar va unga sig'inar edilar. Shunda lashkar a'zolaridan ba'zilari Allohning Elchisi ﷺdan ularga xuddi ularnikiga o'xshash osilgan narsalar bilan nabk daraxti yasab berishni so'radilar. "Alloh buyukdir!" dedi u. "Jonim qudrat egasi bo'lgan Zot nomi bilan qasam ichamanki, siz Muso qavmining unga aytgan so'zini aytdingiz. Ular: «Bizga ham ularnikiga o'xshash xudo yasab bering», dedilar. Albatta, siz johil odamlarsiz. Bular sunnatlar, lekin siz o'tganlarning turmush tarzini bosib o'tasiz va ularga amal qilasiz."

On their way to Hunain they saw a great green Nabk plant, that was called Dhat-Anwat (the one with suspenders). That was because the Arabs used to hang their weapons on it, slay beasts under it and keep to it. So some of army members asked the Messenger of Allâh (peace be upon him) to make them a Nabk with suspenders as the one they had. “Allâh is the Greatest of all!” He said, “I swear by the One in Whose Hand is Muhammad’s soul, that you have just said what the people of Moses said to him. They said ‘Make us a god as the one they have.’ Surely you are ignorant people. These are Sunnah, but you will follow and comply with the modes of life of those who preceded you.”.

Chorshanba kuni, Shavvol oyining o‘ninchi kechasi, musulmon lashkari Hunayn vodiysiga yetib keldi. Oldinroq kechasi vodiyga kirgan Molik ibn Avf o‘z lashkariga vodiy ichida yashirinib, yo‘llar, kirish joylari va tor yashirin o‘rinlarda musulmonlarni poylab turishni buyurdi. Uning odamlariga buyrug‘i shu edi: musulmonlarni ko‘rishlari bilan ularga tosh otishlari, so‘ngra bir kishilik hujum qilishlari kerak edi. Tong saharda Allohning Elchisi ﷺ lashkarini safarbar qila boshladi va odamlarga saflarni hamda bayroqlarni tarqatdi. Qorong‘ida, tong otishdan oz oldin musulmonlar Hunayn vodiysi tomon yurdilar. Ular vodiyga tusha boshladilar, vodiy ichida ularni poylab yotgan dushman borligidan bexabar edilar. Shunday qilib, ular lager qurayotgan paytda ularning ustiga o‘qlar yomg‘irdek yog‘ila boshladi, dushman qo‘shinlari esa musulmonlarga qattiq hujumga o‘tdi, musulmonlar tartibsiz va chalkashlik ichida orqaga chekinishga majbur bo‘ldilar. Mag‘lubiyat shunchalik dahshatli edi, yaqinda Islomni qabul qilgan Abu Sufyon ibn Harb, ularning chekinishi Qizil dengizgacha davom etmaguncha to‘xtamaydi, dedi. Jabla yoki Kildah ibn Al-Junа esa buga izoh berib shunday dedi: “Albatta, bugun sehr ta’siri so‘ndi.”

On Wednesday night the tenth of Shawwal, the Muslim army arrived at Hunain. Malik bin ‘Awf, who had previously entered the valley by night, gave orders to his army to hide inside the valley and lurk for the Muslims on roads, entrances, narrow hiding places. His orders to his men were to hurl stones at Muslims whenever they caught sight of them and then to make a one-man attack against them. At early dawn the Messenger of Allâh (peace be upon him) started mobilizing his army and distributing posts and flags to people. In the dark and just before dawn the Muslims moved towards Hunain Valley. They started descending into it unaware of the presence of an enemy lurking for them inside the valley. So at the moment they were camping, arrows began showering intensively at them, whereas the enemy’s battalions started a fierce attack against the Muslims, who had to retreat in disorder and utter confusion. It was such a shatteringly defeat that Abu Sufyan bin Harb, who had recently embraced Islam, said that their retreat would not stop till they got to the Red Sea. Jablah or Kildah bin Al-Junacommented on that by saying: “Surely magic has grown inactive today.”.

Allohning Elchisi (ﷺ) o‘ngga burilib dedi: “Ey odamlar, kelinglar! Men Allohning Elchisiman. Men Abdulloh o‘g‘li Muhammadman.” Unga sobit turgan kishilar muhojirlardan bir necha kishi va uning ba’zi qarindoshlari edi. Shunda Payg‘ambar (ﷺ) ning tengsiz jasorati namoyon bo‘ldi. U qo‘rqmasdan kofirlarga qarshi, xachirini turg‘un tutishga harakat qilib, baland ovoz bilan takrorlar edi:

The Messenger of Allâh (peace be upon him) turned to the right and said: “Come on, people! I am the Messenger of Allâh. I am Muhammad, the son of Abdullah.” Those who stoodfast by him were only few Emigrants and some of his kinsmen. The matchless bravery of the Prophet (peace be upon him) was then brought to light. He went on and on in his attempts to make his mule standfast in the face of the disbelievers while saying loudly:

Allohning Elchisi ﷺ amakisi Al-‘Abbosga — ovozi baland, jarangdor odam bo‘lgan — ergashuvchilarni chaqirishni buyurdi. Al-‘Abbos imkoni boricha baland ovozda baqirdi: “Nayzabozlar qayerda?” “Alloh haqqi,” dedi Al-‘Abbos, “Mening chaqirig‘imni eshitib, ular xuddi bolalariga intilayotgan yovvoyi sigirlar kabi jang maydoniga qaytib o‘girildilar.”

The Messenger of Allâh (peace be upon him) ordered his uncle Al-‘Abbas — who was a sonorous voiced man — to call out on the followers. As loudly as he could, Al-‘Abbas shouted: “Where are the lancers?” “By Allâh,” Al-‘Abbas said, “Upon hearing my voice calling them back, they turned round to the battlefield as if they had been oryxes (wild cows) tending towards their calves.”.

"Mana, biz sizning xizmatingizdamiz. Mana, biz." Dedilar ular. Mana, ularning tuyalarini to'xtatib, jangga qaytish uchun orqaga burilishga urinayotganlarini ko'rasiz. Tuyasini orqaga burishga qodir bo'lmagan kishi, qalqonini olib bo'ynига osar, qurolini qo'lida tutgancha shoshilib tuyasidan tushar va tuyasini ovoz kelayotgan tomonga erkin yugurib ketishiga qo'yib yuborardi. Ovozlar tobora kuchayib borar, to yuzta kishi Payg'ambar ﷺ atrofiga to'planib, jangni davom ettirguncha.

“Here we are, at your service. Here we are. ” They said. There you see them trying to stop their camels and reverse to the battle. He who was unable to force his camel to turn back, would take his armour, fling it round his neck, and hastily dismount his camel with his weapon in his hand letting his camel move freely and run towards the voice source. Voices would grow louder and louder till a hundred of them gathered round the Prophet and resumed the fight.

Keyin chaqirilgan guruhlar Al-Ansor, ya'ni Yordamchilar edi: “Ey Al-Ansor xalqi! Ey Al-Ansor xalqi!” Oxirgi chaqirilgan guruh Bani Al-Horis bin Al-Xazraj edi. Musulmon qo'shinlari xuddi jangga kelgan tartibida, ketma-ket maydonga kirib bordi. Ikki tomonning chidami ham benihoya kuchli edi. Ikkalasi ham mustahkam turib, shiddat bilan jang qildi. Allohning Elchisi ﷺ jangni shu qadar ishtiyoq va qizg'in ehtiros bilan kuzatardiki, shunday dedi:

Those who were called out upon next were Al-Ansar, the Helpers, “O, folks of Al-Ansar! Folks of Al-Ansar!” The last group to be called out upon were Bani Al-Harith bin Al-Khazraj. Muslims battalions poured successively into the battlefield in the same manner that they had left it. The stamina of both parties was superb. Both of them stoodfast and fought fiercely. The Messenger of Allâh (peace be upon him) was so eagerly and furiously watching the battle that he said:

“Endi jang qizib ketdi.”

• “Now the fight has grown fierce.”.

Bir necha soat o‘tmasdan, dushmanning yuzlariga bir hovuch tuproq otilganidan so‘ng, ular dahshatli mag‘lubiyatga uchradi. Faqat Saqif qabilasidan taxminan yetmish kishi halok bo‘ldi, musulmonlar esa ularning barcha minib yuradigan tuyalari, qurollari va chorva mollarini o‘lja qilib oldilar.

Few hours had elapsed since the earth-handful was hurled at the enemy’s faces, when they were shatteringly defeated. About seventy men of Thaqif alone were killed, and the Muslims plundered all their riding camels, weapons and cattle.

Alloh, Uning ulug'ligi bor bo'lsin, Qur'onda bu to'satdan o'zgarishga ishora qilib dedi:

Allâh, Glory is to Him, alluded to this sudden change in the Qur’ân when He said:

“…va Hunayn kuni (jangi) — ko‘pligingizdan quvonganingizda, ammo bu sizga hech narsa bermadi va keng bo‘lsa-da, yer sizga tor bo‘lib qoldi, shunda orqaga qaytib qochdingiz. So‘ng Alloh Rasulining ustiga [Muhammad ﷺ] va mo‘minlarning ustiga Oʻzining Sakinahini (tinchlik, xotirjamlik, ishonch va boshqalar) nozil qildi va ko‘rmagan lashkarlarini (farishtalarni) yubordi hamda kofirlarni jazoladi. Kofirlarning jazosi mana shudir.” [9:25,26]

• “…and on the Day of Hunain (battle) when you rejoiced at your great number but it availed you naught and the earth, vast as it is, was straitened for you, then you turned back in flight. Then Allâh did send down His Sakinah (calmness, tranquillity, and reassurance, etc.) on the Messenger [Muhammad (peace be upon him) ] and on the believers, and sent down forces (angels) which you saw not, and punished the disbelievers. Such is the recompense of disbelievers.” [9:25,26]

Mag'lubiyatdan so'ng dushmanning ayrim qo'shinlari Ta'if tomon, boshqalari esa Nakhla va Awtas tomon yo'l oldi. Abu 'Omir al-Ash'ariy boshchiligidagi bir guruh musulmonlar dushmanni quvish uchun yuborildi. Bir necha to'qnashuvlar bo'lib o'tdi, shu jarayonda Abu 'Omir halok bo'ldi.

After their defeat, some enemy troops headed for Ta’if, others to Nakhlah and Awtas. A group of Muslims headed by Abu ‘Amir Al-Ash‘ ari, were despatched to chase the enemy, some skirmishes took place during which Abu ‘Amir was killed.

Худди шундай отлиқ қўшин Нахлага борадиган йўлдан ўтаётган мушрикларни таъқиб қилди ва Дурайд ибн ас-Симмани ушлаб олди; уни Рабиъа ибн Рофиъ ўлдирди. Ўлжани йиғиб олгач, Аллоҳнинг Элчиси ﷺ енгилган мушрикларнинг кўпчилигига қарши Тоиф томон жўнадилар. Ўлжа олтита минг асир, йигирма тўрт минг туя, қирқ минг дан ортиқ қўй ва тўрт минг унция кумуш эди. Аллоҳнинг Элчиси ﷺ ўлжани Ал-Жиронада сақлашни буюрдилар ва уни назорат қилишга Масъуд ибн Амр ал-Ғифорийни тайинладилар. Тоиф юриши бутунлай тугагач, асирлардан бири — Элчининг сути синглиси Ҳорис ас-Саъдийнинг қизи аш-Шайма Аллоҳнинг Элчиси ﷺ ҳузурига олиб келинди ва ўзини таништирди. Элчи ﷺ уни маълум белгисидан танигач, уни ҳурмат қилдилар, устидаги кийимини ёзиб, унинг устига ўтқаздилар. Элчи ﷺ мулойим муносабатда бўлдилар, уни озод қилдилар ва қавмига қайтаришни буюрдилар.

A similar battalion of horsemen pursued the idolaters who threaded the track to Nakhlah and caught up with Duraid bin As-Simmah, who was killed by Rabi‘a bin Rafi‘. After collecting the booty, the Messenger of Allâh (peace be upon him) left for Ta’if to face the greatest number of the defeated idolaters. The booty was six thousand captives, twenty four thousand camels; over forty thousand sheep and four thousand silver ounces. The Messenger of Allâh (peace be upon him) gave orders that booty should be confined at Al-J‘iranah and ordained Mas‘ud bin ‘Amr Al-Ghifari to be in charge of it. It was only when he was entirely free from Ta’if Campaign, that one of the captives As-Shaimâ’, the daughter of Al-Harith As-Sa‘diya, the Messenger’s foster sister was brought to the Messenger of Allâh (peace be upon him) , she introduced herself to him. Upon recognizing her by a certain mark, he honoured her, spread for her his garment and seated her on it. He was graceful and released her and made her turn back to her people.

Ta’if yurishi aslida Hunayn g‘azotining davomi edi; chunki Hawazin va Saqif qabilalarining mag‘lub bo‘lgan askarlarining aksariyati bosh qo‘mondon Molik ibn ‘Avf An-Nasriy bilan birga Ta’ifga kirib, uning ichida o‘zlarini mustahkamlab olishdi. Shuning uchun Hunayn yurishini tugatgach, u o‘ljani o‘sha oyda, ya’ni Shavvol oyida va hijriy sakkizinchi yilda Al-Ji‘ronada to‘pladi. Xolid ibn Validning boshchiligidagi ming kishilik old qo‘shin At-Ta’if tomon yo‘l oldi. Allohning Elchisi ﷺ esa Naxlat Al-Yamaniya, Qarn Al-Manozil va Laiya orqali o‘tib yurdilar. Laiyada Molik ibn ‘Avfga tegishli bir qal’a bor edi, shuning uchun Allohning Elchisi ﷺ uni vayron qilishni buyurdilar. Ular yo‘llariga davom etib, Ta’ifga yetib kelдилар. U yerda tushib, qal’asi yonida chodir qurdilar va qal’a aholisini qamal qildilар; ammo bu uzoq davom etmadi.

Ta’if Campaign is in fact an extension of Hunain Ghazwah; that is because the majority of the defeated troops of Hawazin and Thaqif went into Ta’if with the general commander — Malik bin ‘Awf An-Nasri — and fortified themselves within it. So upon finishing with Hunain Invasion, he gathered the booty at Al-Ji‘ranah in the very month (i.e. Shawwal) and in the eighth year A.H. A vanguard battalion of a thousand men led by Khalid bin Al-Waleed marched towards At-Ta’if. Whereas the Messenger of Allâh (peace be upon him) proceeded passing through Nakhlah Al-Yamaniyah, Qarn Al-Manazil and through Laiyah. At Laiyah there was a castle that belonged to Malik bin ‘Awf, so the Messenger of Allâh (peace be upon him) gave orders to have it destroyed. He resumed his march till he got to Ta’if. There he dismounted, camped near its castle and laid siege to the castle inhabitants; but not for long.

Qal'aning qamalda qancha davom etgani hanuzgacha ixtilof masalasi bo'lib qolmoqda. Biroq bu muddat 10 kundan 20 kungacha bo'lgan oraliqda deb hisoblanadi. Qamal davomida ko'plab o'q otish va tosh otish holatlari yuz berdi. Chunki musulmonlar qal'ani qamal qilishlari bilan, uning aholisi ularga qarshi o'q otishni boshladi. O'qlar shunchalik kuchli va shiddatli edi, go'yo ular ko'chib yurgan chigirtkalar to'dasiga o'xshardi. Musulmonlarning bir qismi yaralandi, o'n ikki nafari esa halok bo'ldi.

How long the siege continued, is still a matter of disagreement. It however stands between 10-20 days. A lot of arrow-shooting and rock-hurling occurred during the siege. For as soon as the Muslims laid siege round the castle, its people started shooting arrows against them. The arrows were so intense and fierce that they looked as if they had been locusts on the move. A number of Muslims were wounded and twelve were killed.

Arrot otish masofasidan uzoqda bo‘lish uchun musulmonlar balandroq joyga ko‘tarilishga majbur bo‘ldilar va hozir At-Ta’if masjidi deb ataladigan joyga o‘rnashdilar. Payg‘ambar ﷺ manjanoq o‘rnatib, qal’ani o‘qqa tutdi. Oxir-oqibat qal’a devorida bo‘shliq hosil bo‘ldi va musulmonlarning bir qismi yog‘ochdan yasalgan tank himoyasida qal’aga kirib, uni yoqish niyatida bo‘ldilar. Shunday bo‘lsa-da, dushman ularning ustiga erigan qizil temir quydi. Bundan zarar ko‘rgan musulmonlar tankdan chiqdilar va yana o‘q yomg‘iriga duchor bo‘ldilar, natijada ularning ba’zilari halok bo‘ldi. Dushmanni taslim bo‘lishga majburlash uchun Payg‘ambar ﷺ dushmanning ekinlarini yoqish va kesish siyosatini tutdi. U kishining buyrug‘i uzumzorlarni kesib, yoqib yuborish edi. Musulmonlarning uzum tokarlarini tezda kesib, yoqa boshlaganini ko‘rib, ular Payg‘ambar ﷺ dan to‘xtashini va Alloh roziligi uchun hamda qarindoshlik rishtasi tufayli ularga rahm qilishini so‘radilar. Shunda Payg‘ambar ﷺ rozi bo‘ldi. Alloh Rasulining ﷺ chaqiruvchisi odamlarga: “Kim qal’adan tushib chiqsa, u ozod bo‘ladi”, deb nido qilganida, yigirma uch kishi chiqdi. Ulardan biri Abu Bakra edi, u o‘zini devorga bog‘lab, odatda quduqdan suv tortish uchun ishlatiladigan kichik g‘ildirak yordamida pastga tushdi. U pastga tushgan usuli tufayli Payg‘ambar ﷺ unga “Abu Bakra”, ya’ni g‘ildiragi bor odam, degan laqab berdi. Alloh Rasuli ﷺ ularning hammasini ozod qildi va har birini kun kechirish ishlariga qarashi uchun bir musulmonga topshirdi, bu esa qal’a aholisi uchun chidab bo‘lmas darajada og‘ir edi.

Ta’ifni qamal qilishni to‘xtatib, qaytgach, Alloh Elchisi ﷺ ganimat molini taqsimlashni boshlashdan oldin Al-Ji‘ranahda o‘n kechadan ortiq turdilar. Taqsimotning kechikishi Payg‘ambar ﷺning Hawazin vakillari kelib, tavba qilganlarini e’lon qilishlari va natijada o‘z mollarini qaytarib olishlari umidi bilan bog‘liq edi. Ularning hech biri kelmaganini ko‘rgach, qabilalar boshliqlari va Makkaning obro‘li kishilarini tinchlantirish uchun ganimat molini taqsimlashni boshladilar. Ganimat molini birinchi bo‘lib olganlar va eng ko‘p ulush olganlar yaqinda Islomni qabul qilgan kishilar edi.

Upon returning and lifting the siege in Ta’if, the Messenger of Allâh (peace be upon him) had stayed over ten nights at Al-Ji‘ranah before starting to distribute the booty. Distribution delay was due to the Prophet’s hope that Hawazin’s delegation might arrive and announce their repentance and consequently reclaim their loss. Seeing that none of them arrived, he started dividing the booty so as to calm down the tribes’ chiefs and the celebrities of Makkah. The first to receive booty and the ones who obtained the greatest number of shares were the people who had recently embraced Islam.

Abu Sufyon ibn Harb-ga yuz tuya va qirq (oltin) uqiya berildi, shunga qaramay u: “Mening o‘g‘lim Yazid uchun ulush-chi?” dedi. Shunda unga o‘g‘li uchun ham xuddi shuncha miqdor berildi. Lekin u yana qichqirdi: “Mening ikkinchi o‘g‘lim Muoviya uchun ulush-chi?” Shunda Payg‘ambar ﷺ Muoviyaga otasi va akasiga bergan miqdorning hammasini berdi. Hakim ibn Hizamga yuz tuya berildi, lekin so‘raganida unga yana yuz tuya qo‘shib berildi. Safvon ibn Umayyaga uch yuz tuya berildi – har safar yuztadan. Bu haqda Qozi Iyoz kitobi “Shifo”da shunday zikr etilgan. Payg‘ambar ﷺ al-Horis ibn Horis ibn Kilda ga yuz tuya berdi. U Quraysh boshliqlariga va boshqa qabilalarga ham yuztadan tuya berdi; boshqalarga ellikdan, yana boshqalarga qirqtadan berdi. Oqibatda odamlar orasida: “Muhammad saxiy bo‘lib, faqirlikdan qo‘rqmaydi”, degan gap tarqaldi. Bu esa badaviylarning unga to‘planib, boylik kutishlariga sabab bo‘ldi. Ular shunchalik ko‘p bo‘lib ketdiki, Payg‘ambar ﷺ ni daraxt tagiga siqib qo‘yishdi, hatto uning ridosini ham tortib olishdi. Shunda u: “Ey odamlar! Menga ridomni qaytaringlar! Qasamki, qo‘lida Muhammadning joni bo‘lgan Zot haqi, agar Tihama daraxtlari miqdoricha tuyalarim bo‘lganida ham, ularni sizlar orasida taqsimlab bergan bo‘lardim. Siz yaxshi bilasizki, men xasis, qo‘rqoq yoki yolg‘onchi emasman.” Keyin tuyasi yonida turib, uning o‘rkachidan bir tola tuk yulib oldi, uni ikki barmog‘i orasida ushlab ko‘tardi va dedi: “Ey odamlar, Alloh haqi, men sizlarning o‘ljangizdan faqat beshdan birini olaman, o‘sha beshdan bir ham yana sizlarga qaytadi.”

Abu Sufyan bin Harb was given a hundred camels and forty (gold) ounces and yet he said, “What about my son, Yazeed’s Share?” So he was given the same quantity for his son as well. But yet he exclaimed: “And what about the share of Mu‘âwiyah, my second son?” So the Prophet (peace be upon him) gave Mu‘âwiyah as much as he gave his father and brother. Hakeem bin Hizam was given a hundred camels, but he was given a hundred more when he demanded. Safwan bin Omaiyah was given three hundred camels - a hundred camels at each time. It is thus mentioned in Shifâ, Book by Qadi Iyadh. The Prophet (peace be upon him) gave Al-Harith bin Harith bin Kilda a hundred camels. He also gave some chiefs of Quraish and other clans a hundred camels; he gave others fifty and some others had forty. Eventually it was spread among people that “Muhammad grants generously and fears not to grow poor.” This made bedouins gather around him expecting to be given some wealth. They were so many that they forced the Prophet (peace be upon him) to seek refuge against a tree and they even took away his garment, “O people!“ He said, “Give me back my garment! For I swear by the One in Whose Hand is Muhammad’s soul, that if I had as many numerous camels as the number of Tihama trees, I would distribute them among you. You know quite well that I am neither mean nor coward or a liar.” Standing by his camel he plucked out a hair of his camel’s hump and held it between his two fingers, lifted it up and said: “O people, I swear by Allâh that I get nothing but one-fifth of your booty, and this very fifth goes back to you.”.

Dastlab Payg'ambarimizning ulashish siyosatini ko'plab odamlar tushunmadi. Shu sababli o'tkir tilli kishilar o'z e'tirozlarini bildira boshladilar. Bu siyosatdan ranjiganlar orasida Ansorlar ham bor edi. Ular Hunayn ganimatlaridan mahrum qilindilar, holbuki Hunayn kunida og'ir paytda aynan ular chaqirilgan, Allohning Elchisi ﷺ bilan jangga birinchilardan bo'lib shoshilgan va mag'lubiyat g'alabaga aylanguncha sobit turganlar edi. Endi esa ular qochib qutulganlarning qo'llarini o'ljaga to'ldirganini tomosha qilmoqdalar, o'zlari esa hech narsa olmayaptilar.

At first the Prophet’s policy of distribution was uncomprehended by many a man. Therefore sharp-tongued people started expressing their objections. The Helpers were among those who were afflicted by this policy. They were deprived of Hunain gifts though they had been the ones who were summoned at Hunain hard times and they were the first to rush to fight with the Messenger of Allâh (peace be upon him) and standfast till the defeat turned into victory. Now here they are watching those who escaped fill their hands with booty while they are given nothing.

Ibn Ishoq rivoyat qilishicha: Allohning Elchisi ﷺ Quraysh va arab qabilalariga o'sha sovg'alarni berib, ansorlarga hech narsa ajratmagach, ansorlarning bir guruhi bundan shunchalik ranjidiki, ular orasida Payg'ambar ﷺ haqida ko'plab nohaq gaplar tarqaldi; ulardan biri shunday dedi: "Allohga qasamki, Allohning Elchisi ﷺ o'z qavmi tomonidan ranjitildi!" Bu gaplar tarqalib yurdi, toki Sa'd ibn Ubada Allohning Elchisi ﷺ huzuriga kelgunicha. Bir muddatdan so'ng Payg'ambar ﷺ o'z qavmi oldiga chiqdi. Sa'd ibn Ubada dedi: "Ey Allohning Elchisi ﷺ, bu ansorlar guruhi siz qo'lga kiritgan o'ljani taqsimlashingiz sababli sizdan g'azablangan. Siz o'z qarindoshlaringizga ulush ajratdingiz va arab qabilalariga ko'p sovg'alar yubordingiz. Lekin bu guruh hech narsaga ega bo'lmadi." Payg'ambar ﷺ Sa'dga yuzlanib dedi: "Sa'd, bularning hammasi haqida nima deb o'ylaysan?" Sa'd javob berdi: "Ey Allohning Elchisi ﷺ, bilasizki, men ham faqat shu guruhning bir a'zosiman." Payg'ambar ﷺ dedi: "Qavmingni chaqir va ularni menga shu chodirga olib kel."

On the authority of Ibn Ishaq: “When the Messenger of Allâh (peace be upon him) had given Quraish and Arab tribes those gifts and allotted nothing to the Helpers, a group of the Helpers felt so uneasy about it that a lot of ill-statements against the Prophet (peace be upon him) were spread among them to an extent that one of them said: “By Allâh, the Messenger of Allâh (peace be upon him) was ill-spoken of by his folksmen!” And those ill-statements went on spreading till Sa‘d bin ‘Ubadah met the Messenger of Allâh (peace be upon him) , who in his turn faced his people after a while. Sa‘d bin ‘Ubadah said: “O Messenger of Allâh, this group of the Helpers are furious at you about the distribution of the booty that you had won. You have allotted shares to your own kinsmen and forwarded lots of gifts to the Arab tribes. But this group has obtained nothing.” The Prophet (peace be upon him) asked Sa‘d exclaiming: “Sa‘d, what do you think of all that?” Sa‘d replied: “O Messenger of Allâh. You know that I am nothing but a member of this group.” “Call out on your people and bring them forth to me into this shed.” Said the Prophet (peace be upon him).

Hawozin vakili payg'ambarlar tomonidan o'ljalar taqsimlanganidan so'ng, bizga kelib qo'shildi. Ular o'n to'rt kishi edi va ularga Zuhayr bin Sard boshchilik qilardi. Payg'ambar ﷺ ning amakivachchasi ham ular orasida edi. Ular undan o'ljaning bir qismini berishni so'radilar. Ular shunday ta'sirli so'zlar aytdilarki, Allohning Elchisi ﷺ ularga dedi: "Mening yonimda kimlar borligini ko'rib turibsizlar. Menga eng yoqimli so'z – eng rostgo'y so'zdir. Sizlarga mol-mulkingizmi yoki ayollaringiz va bolalaringizmi qimmatliroq?" Ular javob berdilar: "Qarindoshlik rishtasiga hech narsa teng kela olmaydi." Shunda, peshin namozini o'qiganimda o'rnimdan turib aytinglar: "Biz Allohning Elchisi ﷺ dan mo'minlarni yumshatishni so'rab shafoat qilamiz va mo'minlardan Allohning Elchisi ﷺ ni bizning qavmimizning qo'lga tushgan asirlaridan kechishga undashlarini so'rab shafoat qilamiz." Shunday qilib, Allohning Elchisi ﷺ peshin namozini o'qigach, ular o'rnidan turib, o'zlariga aytilgan gaplarni aytdilar. Payg'ambar ﷺ shunda dedi: "Mening va Abdulmuttalibning avlodlariga tegishli bo'lgan narsalar bundan buyon sizlarniki bo'lsin. Men esa qavmimdan ularning ulushini qaytarishlarini so'rayman." Buni eshitgan Muhojirlar va Ansorlar dedilar: "Bizga tegishli bo'lgan narsa bundan buyon Allohning Elchisi ﷺ ga hadya qilinadi." Lekin Al-Aqra' bin Hobis dedi: "Men va Bani Tamimga tegishli bo'lgan narsalardan hech birini bermaymiz." Uyayna bin Hisn ham shunday dedi: "Men va Bani Fazaraga kelsak, men 'yo'q' deyman." Al-Abbos bin Mirdas ham rad etib dedi: "Bani Sulaym va o'zim uchun 'yo'q'." Ammo uning qavmi boshqacha dedi: "Bizga tegishli bo'lgan o'ljaning hammasini Allohning Elchisi ﷺ ga hadya qilamiz." Shunda Al-Abbos bin Mirdas o'zini tutolmay dedi: "Siz mening mavqeimni pasaytirdingiz." Shundan so'ng Allohning Elchisi ﷺ dedi: "Bu odamlar sizlarga musulmon bo'lib kelishdi. Shu sababli men o'ljani taqsimlashni kechiktirgan edim." Bundan tashqari, men ularga adolatli taklif berdim, lekin ular xotinlari va bolalaridan boshqa hech narsa istamadilar. Shuning uchun, kimda ularning qaysidir asirlari bo'lsa-yu, ixtiyoran ularni qaytarishni xohlasa, qaytarsin. Kim esa o'z qo'lidagini o'zida saqlashni ma'qul ko'rsa, ular ham qaytarsin, va u Alloh bizga beradigan birinchi o'ljadan olti baravar ko'proq mukofot oladi». Shunda odamlar: «Biz ularning hammasini Allohning Elchisi uchun ixtiyoran qaytaramiz», dedilar. Allohning Elchisi ﷺ dedilar: «Ammo shunday qilsak, kim rozi, kim norozi ekanini bilib bo'lmaydi. Shuning uchun qaytinglar, sizning boshliqlaringiz qarorlaringizni bizga yetkazguncha kutamiz». Ularning hammasi xotinlarni va bolalarni qaytardilar. Allohning Elchisi ﷺ istagiga bo'ysunmagan yagona kishi 'Uyayna ibn Hisn bo'ldi. U avvaliga ularning bir keksa ayolini qo'yib yuborishni istamadi. Keyinroq uni ham qo'yib yubordi. Allohning Elchisi ﷺ har bir asirga sovg'a sifatida bir dona kiyim berdilar.

Hawazin’s delegation arrived a Muslims just after the distribution of spoils. They were fourteen men headed by Zuhair bin Sard. The Messenger’s fosteruncle was one of them. They asked him to bestow upon them some of the wealth and spoils. They uttered so touching words that the Messenger of Allâh (peace be upon him) said to them: “You surely see who are with me. The most desirable speech to me is the most truthful. Which is dearer to you, your wealth or your women and children?” They replied: “Nothing whatsoever compares with kinship.” Then when I perform the noon prayer, stand up and say: “We intercede with the Messenger of Allâh (peace be upon him) to exhort the believers, and we intercede with the believers to exhort the Messenger of Allâh (peace be upon him) to forego the captives of our people fallen to their lot.” So when the Messenger of Allâh (peace be upon him) performed the noon prayer, they stood up and said what they had been told to say. The Messenger (peace be upon him) , then, said: “As for what belongs to me and to the children of Abdul Muttalib, you may consider them, from now on, yours. And I will ask my folksmen to give back theirs.” Upon hearing that the Emigrants and the Helpers said: “What belongs to us is, from now on, offered to the Messenger of Allâh (peace be upon him) .” But Al-Aqra‘ bin Habis said, “We will grant none of what belongs to me and to Bani Tamim,”; so did ‘Uyaina bin Hisn, who said: “As for me and Bani Fazarah, I say ‘No’.” Al- ‘Abbas bin Mirdas also refused and said: “No” for Bani Saleem and him. His people, however, said otherwise: “Whatever spoils belong to us we offer to the Messenger of Allâh (peace be upon him) ” “You have undermined my position.” Said Al-‘Abbas bin Mirdas spontaneously. Then the Messenger of Allâh (peace be upon him) said: “These people have come to you as Muslims. For this I have already tarried the distribution of the booty. Besides, I have granted them a fair option but they refused to have anything other than their women and children. Therefore he who has some of theirs and will prefer willingly to give them back, let them do. But those who favours to keep what he owns to himself, let them grant them back too, and he will be given as a recompense six times as much from the first booty that Allâh may provide us.” People then said, “We will willingly offer them all for the sake of the Messenger of Allâh.” The Messenger of Allâh (peace be upon him) said: “But in this way we are not able to find out who is content and who is not. So go back and we will be waiting for your chiefs to convey to us your decisions.” All of them gave back the women and children. The only one who refused to comply with the Messenger’s desire was ‘Uyaina bin Hisn. He refused to let an old woman of theirs go back at first. Later on he let her go back. The Messenger of Allâh (peace be upon him) gave every captive a garment as a gift.

Al-Ji‘ranah'dagi o‘ljalarni taqsimlab bo‘lgach, u yerdan Al-‘Umrah libosida chiqib, Al-‘Umrah qilish uchun Makkaga yo‘l oldi. Allohning Elchisi ﷺ Makkaga ‘Itob ibn Usayd'ni hokim etib tayinlagach, u yerdan Madinaga qaytdi. Madinaga kelishi Zulqa‘da oyining so‘nggi olti kechasida, hijriy 8-yilda bo‘ldi. Shu munosabat bilan Muhammad al-G‘azzoliy shunday degan:

Having accomplished the distribution of the spoils at Al-Ji‘ranah he left it while wearing Al-‘Umrah clothes and proceeded to Makkah to perform Al-‘Umrah. The Messenger of Allâh(Peace be upon him) turned back from there to Madinah after appointing ‘Itab bin Usaid on Makkah as governor. His arrival to Madinah was by the last six nights of Dhul-Qa‘dah, in the year 8 A.H. On this occasion Muhammad Al-Ghazali said:

Muhammad ﷺ hozirgi g‘alabali davri bilan, Alloh uni ochiq fath bilan ulug‘lagan davr, va o‘tgan davr, ya’ni Muhammad ﷺ sakkiz yil avval bu shaharga birinchi marta kelgan davr o‘rtasidagi katta farq naqadar ulkan!

“What a great change it is between the victorious period of Muhammad at present which Allâh has towered with a manifest conquest, and that period of the past during which Muhammad first arrived at this town, eight years ago.”.

Birinchi marta Madinaga kelganida, u ta'qib qilinayotgan va izlanayotgan edi. U xavfsiz boshpana izlardi. U hamroh va tasalli topishni istagan yolg'iz musofir edi. Madinaliklar uni qabul qildilar, unga yashash joyi berdilar, unga yordam ko'rsatdilar va unga nozil qilingan Islom nurini qabul qildilar. Uning uchun ular boshqa xalqlarning adovatiga parvo qilmadilar. Mana, u o'sha birinchi tashrifidan sakkiz yil o'tgach, yana Madinaga kirmoqda. Bir paytlar qo'rqqan muhojir sifatida kelganida uni qabul qilgan shahar, endi Makka uning qo'lida va ixtiyorida bo'lgan paytda uni yana qabul qilmoqda. Endi Makka o'z takabburligi va johiliyatidan (ya'ni islomgacha bo'lgan davr va an'analaridan) xalos bo'lgan. U endi Islomda yana faxrlanmoqda va qudratli bo'lmoqda. Allohning Elchisi uning aholisining barcha xatolarini va zulmlarini kechirdi.

When he first came to Madinah, he was pursued and wanted. He was seeking a secure shelter. He was a lonely stranger who sought companionship and comfort. The people of Madinah welcomed him, gave him residence and aided him and embraced the light of Islam, which had been sent down upon him. They, for his sake, did not care about the enmity of other peoples. Here he is entering Madinah again, after the lapse of eight years of that first visit. Madinah, the town that had received him once, when he was a frightened Emigrant; it receives him once again when Makkah has become in his hands and at his disposal. It is Makkah that has got rid of its pride and Jahiliyah (i.e. pre-Islamic period and traditions). It is now proud again and mighty in Islam. The Messenger of Allâh forgave all the errors and wrongs of its people.

Ushbu uzoq va muvaffaqiyatli safardan qaytgach, Allohning Elchisi ﷺ Madinada qoldilar, vakillarni qabul qildilar, har tomonga elchilar jo‘natdilar va Islomga da’vat qiluvchi va'zgo‘ylar tayinladilar. Hali ham Islomga nisbatan ko‘ngillarida xurofot to‘la bo‘lgan, shu sababli Allohning dinini qabul qilishdan kibrlanganlar esa, o‘sha paytda Arabistonda hukm surayotgan mavjud holatga rozi bo‘lmasliklari bilan qat’iy ravishda bo‘g‘ib qo‘yildilar.

Upon returning from this long successful travel, the Messenger of Allâh (peace be upon him) stayed in Madinah where he received delegates and dispatched agents and appointed preachers and callers to Islam everywhere. Those whose hearts were still full of prejudice against Islam and therefore were too proud to embrace Allâh’s religion, were decisively muffled on their non-acquiescence in the status quo prevalent then in Arabia.

Bu yerda mo‘min-muslimlar haqida qisqa lavha keltirilgan. Biz allaqachon bayon qilganmizki, Payg‘ambarning Madinaga kelishi Hijratning sakkizinchi yilining oxirgi kunlarida bo‘lgan. Hijriy to‘qqizinchi yil Muharram oyining hilolı paydo bo‘lishi bilan, Allohning Elchisi ﷺ quyida ro‘yxatda ko‘rsatilgan qabilalarga mo‘min-muslimlarni yubordilar.

Here is a mini-image about the believed ones. We have already stated that the Messenger’s arrival in Madinah was by the last days of the eighth year of Al-Hijra. No sooner the crescent of Muharram of the ninth year turned up than the Messenger of Allâh (peace be upon him) dispatched the believed ones, to the tribes as shown in the list below:

1. ‘Uyaina bin Hisn — Bani Tamim qabilasiga.

• 1. ‘Uyaina bin Hisn to Bani Tamim.

2. Yazid bin Husayn — Aslam va G‘ifar qabilalariga.

2. Yazeed bin Husain to Aslam and Ghifar.

3. ‘Abbad bin Bishr Al-Ashhali — Sulaym va Muzaynaga.

3. ‘Abbad bin Bishr Al-Ashhali to Sulaim and Muzainah.

4. Rafi‘ bin Mukaith — Juhayna qabilasiga. 5. ‘Amr bin Al-‘As — Bani Fazara qabilasiga.

4. Rafi‘ bin Mukaith to Juhainah. 5. ‘Amr bin Al-‘As to Bani Fazarah.

6. Ad-Dahhak bin Sufyan Bani Kilab qabilasiga.

6. Ad-Dahhak bin Sufyan to Bani Kilab.

7. Bashir ibn Sufyon Bani Ka‘bga.

7. Basheer bin Sufyan to Bani Ka‘b.

Xuddi imonga kelganlarning qabilalarga yuborilgani kabi, Arabistonning barcha hududlarida xavfsizlikning ustunligi va hukmronligi uchun yana bir qancha qo'shinlarni Arabistonning barcha mintaqalariga yuborish zarurligini tushunamiz.

In the same way that the believed ones were dispatched to the tribes, we understand that dispatching some more platoons to all regions of Arabia is a necessity for the prevalence and domination of security on all lands of Arabia.

Ushbu qo'shinlarning ro'yxati:

Here is a list of those platoons:

1. Al-Muharram oyida, Hijratning to‘qqizinchi yilida, ‘Uyaina bin Hisn Al-Fazariy boshchiligidagi qo‘shin Bani Tamimga yuborildi. U ellik nafar otliqdan iborat bo‘lib, ulardan birortasi ham Muhojir yoki Ansor emas edi.

1. ‘Uyaina bin Hisn Al-Fazari’s platoon in Al-Muharram, the ninth year of Al-Hijra to Bani Tamim. It consisted of fifty horsemen, none of them was an Emigrant or a Helper.

Ushbu yurish Bani Tamim qabilasi boshqa qabilalarni jizya to'lashdan bosh tortishga da'vat qilgani va oxir-oqibat ularni jizya to'lashdan to'xtatgani sababli yuborildi.

2. This expedition was dispatched due to the fact that Bani Tamim had already urged other tribes not to pay tribute (Al-Jizya) and eventually stopped them from paying it.

Shuning uchun ʼUyayna ibn Hisn ularga qarshi jang qilish uchun yo‘lga chiqdi. Butun yo‘l davomida u kechasi yurdi va kunduzi pistirmada yashirinib yotdi. Shu tarzda davom etib, ularga yetib oldi va cho‘lda ularga hujum qildi. Ular jonlarini saqlab qolish uchun orqaga qochdilar. Shu paytda o‘n bir erkak, yigirma bir ayol va o‘ttiz bola asirga olindi. U ularni Madinaga qaytarib olib keldi va Ramla bint al-Horis uyiga joylashtirildi. Ularning o‘nta yetakchisi Payg‘ambar ﷺ eshigiga kelib, unga baland ovozda: “Ey Muhammad, chiqing va bizga yuzma-yuz keling”, deb chaqirdilar. U tashqariga chiqqanida, ular uni ushlab oldilar va suhbat boshladilar.

Therefore, ‘Uyaina bin Hisn set out to fight them. All the way long he marched by night and lurked by day. He went on that way till he overtook them and attacked them in the desert. They fled back for their lives. Eleven men, twenty-one women and thirty boys were captured then. He drove them back to Madinah and were housed in Ramlah bint Al-Harith’s residence. Ten of their leaders, who came to the Prophet’s door, called out unto him saying: “O Muhammad come out and face us.” When he went out they held him and started talking.

U bir muddat ular bilan suhbatlashdi, so'ng ularni qoldirib, peshin namozini o'qish uchun ketdi. Namozdan keyin u masjid hovlisida o'tirdi. Ular o'zlarining fazilat va o'zini ko'rsatish istagini bildirdilar. Shu maqsadda ular o'zlarining notiqi 'Utorid ibn Hojibni tanishtirdilar, u esa nutq so'zladi.