Yaƙe-yaƙen Annabi (S.A.W)

Daga wikishia
Wannan labarin yana magana ne akan Yaƙeyaƙen Manzon Allah (S.A.W). Don ganin jerin yaqoqan, duba jerin Yaƙeyaƙen Manzon Allah (S.A.W).

Yaƙeyaƙen Annabi (S.A.W) (Larabci: حروب النبي (ص)) bayan hijira daga Makka zuwa Madina sun kasance domin kare Al’ummar Musulmi da kuma kafa Hukumar Muslunci, a cewar ba’arin masu zurfafa bincike bakiɗayan waɗannan yaƙe-yaƙe sun faru sakamakon karya Alƙawurran Mushrikai ko kuma sakamakon barazanar yaƙi da suka kasance suna yi a kan Musulmai, wannan dalili ne yake ƙaryata da’awar Turawa masu nazari kan muslunci da suke cewa wai hadauffa da manufofin yaƙe-yaƙen da Annabi (S.A.W) ya yi sun kasance ne domin neman abin duniya. Ana kiran yaƙe-yaƙen da Annabi (S.A.W) ya halarta aka yi da shi da sunan Gazwa, yaƙe-yaƙen da kuma bai halarce su ba da sunan Sariyya, rahotannin Masadir ɗin tarihi suna dawwana yaƙoƙi 80 da Annabi (S.A.W) ya yi tsakaninsu 30 ne aka gwabza yaƙi tsakanin Dakarun ɓangaren Musulmi da kishiyarsu, sannan 5 kaɗai suka kasance yaƙoƙi masu tsanani, adadin waɗanda suka rasa rayukansu cikin waɗannan yaƙoƙi daga dukkanin ɓangarori biyu daga Musulmai da waɗanda ba Musulmai ba yana tsakanin mutum 900 zuwa 1600. Cikin Alkur’an ishara tare da ambato sunayen ba’arin waɗannan yaƙoƙi, a cewar Malaman tafsiri aya ta 39 suratul Hajji da aya ta 190 suratul Baƙara karo na farko aka baiwa Musulmai umarnin yin yaƙi, cikin rahotan da ya zo cikin Alkur’ani cikin yaƙe-yaƙen da Musulmai suka yi Allah ya aiko musu da gayyar Mala’iku domin su taya su yaƙi da taimaka musu cikin samar da tsoro cikin zukatan Maƙiyansu da kuma samar da nutsuwa cikin zukatan Muminai. A lokacin yaƙoƙi Annabi (S.A.W) ya kasance yana kiyaye dokokin yaƙi sannan shi ne yake ɗaukar nauyi kwamandanci yaƙe-yaƙen da suke bayyanar da makoma, ya kasance yana kiyaye haƙƙoƙin ƴan Adamtaka, yana hana kashe mata da ƙananan yara da tsofaffi, yana kuma shawartar Sahabbansa, tare da ƙaurcewa aikata kisan kiyashi da kuma ayyana Halifansa a Madina suna cikin wani ɓangare daga al’adarsa a cikin yaƙi. Ya kasance yana amfani da mabambanta dabaru da tsare-tsare cikin yaƙi, misalin dabarar yaudarar Maƙiya da kuma dabarar yaƙin raunana zuciyar abokin gaba, sannan ya rarraba Dakarunsa wurare biyar wasu ya aika su cikin Maƙiya don samo labari da kawo rahoto, wasu a dama, wasu a hagu, wasu a tsakiya wasu kuma a gaba, ba ya tilastawa kowa sai ya je yaƙi, haka zalika ba ya yarda ƙananan yara da tsofaffi da waɗanda basu da sharaɗin zuwa yaƙi su shiga cikin Dakarunsa. Ba’arin wasu daga Mata misalin Fatima (S), Ummu Aimana, Ummu Aɗiyya da Ummu Amara sun kasance suna shiga yaƙoƙi kamar dai misalin Maza, suna shagaltuwa da bada Magani ga waɗanda suka ji ciwo, kai ruwa zuwa wurin Mayaƙa, dafa musu abinci da kuma tattaro Kibbai da ajiye su.

Haduffan Annabi Dangane Da Yaƙi

Domin yaɗa Muslunci da kuma kafa Hukumar Muslunci, [1] Annabi (S.A.W) ya yi yaƙi da Mushrikai, Yahudawa da Rumawa, [2] saboda waɗannan Maƙiya guda uku sun kasance suna hana tabbatuwar Hukumar Muslunci, [3] haka kuma ƙalubalantar Mushrikai da kuma kawar da fitina suna daga sauran haduffan Annabi (S.A.W) cikin yaƙoƙi. [4] da wannan dalili ne ya kasance kafin ya fara yaƙi yana fara kiran Maƙiyansa zuwa ga Addinin Muslunci, ba ya yin yaƙi sai bayan sun ƙi yarda su Muslunta, [5] an ce tare da la’akari da haduffa na domin Allah da suka kasance haduffansa a yaƙoƙi yana amfani da ladubban addini maimakon amfani da Kalmar yaƙi sai yake amfani da Kalmar (Jihadi cikin tafarkin Allah). [6] a cewar ba’arin masu zurfafa bincike, Annabi (S.A.W) ya kasance yana yiwa Sojoji da Dakarunsa bayanin Asalai, dalilai da hadafin yaƙin da za su je, bayan nan kuma sai ya samar da ƙarfafar Rundunar Mayaƙa. [7] Tare da dukkanin waɗanann abubuwa, masu nazarin muslunci daga turawa sun yi da’awar cewa haduffan Annabi (S.A.W) cikin yaƙe-yaƙensa sun kasance don duniya da abin da yake cikinta daga samun ƙarfi na siyasa da tattalin arziƙi, [8] na’am wasu ba’arinsu sun saɓawa wannan Magana, sun tafi kan cewa hadafinssa cikin yaƙe-yaƙensa sun kasance neman ganima da samun abin rayuwa da kuma ɗaukar fansa kan Maƙiyansa bawai neman ƙarfi na siyasa da tattalin arziƙi ba, [9] wasu ba’arin masu nazari sun bayyana cewa wannan Magana bata da inganci, suna masu Amanna da cewa rahotannin tarihi suna watsi da waɗannan da’awowi [10] haka kuma wasu ba’ari daga Turawa sun tafi kan cewa haƙiƙa Annabi (S.A.W) ya yi baƙin ƙoƙarinsa cikin nesantar yaƙi, ba ya yin yaƙi sai dai idan ya zama larura babu wata hanyar sai yaƙi domin kare Muslunci da Musulmai. [11]

Gazwa Da Sariyya

Zanen Fatih Khyber, na Hassan Rooh El-Amin, 2017, 180*280 cm.

Tabulu Fatahu Khaibar, Rang Rogani Ruye Bum, talifin Hassan Ruhul Al-Amin, 1397 h shamsi.

Asalin Maƙala: Gazwa Da Sariyya

Litattafan da suka ƙunshi Maudu’an Tarihin Muslunci sun rarraba yaƙe-yaƙen Annabi (S.A.W) zuwa gida biyu Gazwa da Sariyya: [12] yaƙe-yaƙen da Annabi (S.A.W) ya je kuma ya jagorance su ana kiransu da sunan Gazwa, sannan yaƙe-yaƙen da bai je ba, amma dai ya shirya Dakarun tare da ayyana musu Kwamanda, aka kiransu da Sariyya, 13 tare da haka ba’arin Masu nazarin tarihi sun tafi kan cewa wanan ta’arifi da aka ambata cikin Gazwa da Sariyya bai kasance dandaƙaƙƙen ta’arifi ba; Maimakon haka, Ghazwa yana nufin yaƙe-yaƙe na Annabi, waɗanda aka yi a bayyane, tare da Mayaƙa da yawa tare da tsari, [13] Amma yaƙe-yaƙen Annabi da aka yi a asirce tare da mayaka kaɗan kuma ba shiri ana kiransu "Sariyya. [14] waɗannan ta’rifai guda biyu basu da wani bambanci cikin misdaƙin Gazwa da Sariyya, Annabi cikinsu bai kasance yana shiga yaƙe-yaƙen da aka yi su da adadin kaɗan na Mayaƙa ba kuma hadafin yinsu ya kasance cutarwa ko gano maƙiya ba. [15]

Adadin yaƙe-yaƙensa

Cikin rahotannin da suka zo a litattafan tarihi an dawwana yaƙe-yaƙe har guda 80, [16] daga cikin wannan adadi 30 ne aka gwabza yaƙi tsakanin Rundunoni biyu sauran sun kasance ba tare da gwabza yaƙi ba. [17] haka kuma cikin yaƙoƙain da aka gwabza guda biya ne kaɗai suka kasance masu tsanani, [18] Masu nazarin tarihi tare da jingina da naƙali daban-daban,sun bayyana adadin mutanen da suka rasa rayukansu daga Musulmai da waɗanda ba Musulmai sun kasance tsakanin mutum 900 zuwa 1600.[19] adadin waɗanda suka yi shahada daga Musulmai sun kai mutum 317. [20]

Yaƙe-yaƙen Annabi a Cikin Alkur’ani

Aya ta 123 a cikin suratul Al-Imran, wacce a cikinta aka ambaci sunan yakin Badar.

Aya ta 123 Suratul Alu Imran aya ce da aka ambaci sunan yaƙin badar a cikinta Cikin surorin Alkur’ani misalin suratul Baƙara, Alu Imran, Nisa, Ma’ida, Anfal, Tauba, Ahzab , Hashar, Saffi da Adiyat anyi ishara zuwa ga ba’arin yaƙe-yaƙen Annabi, [21] amma tare da haka sunayen yaƙe-yaƙen Annabi (S.A.W) uku kaɗai aka ambata ƙarara cikin Alkur’ani [22] sune Badar, Khandaƙ [23] da Hunaini [24] waɗannan yaƙe-yaƙe guda uku sunayensu ya zo ƙarara a fili [25] a cewar Shaik ɗusi marubucin tafsirin Al-Tibyan tare da saukar aya ta 39 daga suratul Hajji ne karan farko aka umarci Musulmai da yin yaƙi. [26] tare da haka a ra’ayin Allama ɗabaɗaba’i, marubucin tafsirul Almizan wannan umarni ya kasance ne tare da saukar aya ta 190 daga suratul Baƙara. [27]

Taimako Na ɓoye a Lokacin Yakin Badar

thumb| Hoton Mala'iku Suna Taimakawa Manzon Allah (S.A.W) A Yakin Badar Daidai da rahotannin Alkur’ani haƙiƙa cikin ba’arin wasu yaƙe-yaƙe Allah ya taimaki Annabinsa da taimako na gaibu (taimako na ɓoye) daidai da aya ta 9-11 daga suratul Anfal a lokacin yaƙin Badar Allah ya taimakawa Musulmai da tallafin wata Runduna daga Mala’iku da suka kasance suna wurga tsoro da razani cikin zukatan Maƙiya, cikin ɗan gajeren lokaci Musulmai suka ɗanyi gajeran bacci da ya sanyaya ruhinsu daga ƙarshe kuma suka samu galaba kan abokan gaba. [28] kan asasin aya ta 151 suratul Alu Imran ta bayyana cewa a lokacin yaƙin Uhudu Mushrikai sun yi amfani da kuskure da wasu jama’a daga Musulmai suka yi suka samu nasara kan Musulmai, kuma za su iya amfani da wannan dama suka kai hari kan garin Madina babban birnin Muslunci do kakkaɓe Musulmai, sai dai cewa ba su yi hakan ba sakamakon tsoro da Allah ya jefa cikin zukatansu, sai suka tattara na ina su suka koma Makka. [29] kan asasin aya ta 9 suratul Ahzab a lokacin yaƙin Ahzab ƙabilu sun harhaɗe kawukansu domin su samu ƙarfin kai hari kan Madina su kashe Annabi su kakkaɓe Muslunci, sai dai cewa Allah ya kawowa musulmi ɗauki ta hanyar aiko Rundunar da ba a iya ganinsu, da kuma Guguwa da ɗufan sun zo sun taimakawa Musulmi sun samu nasara kan Maƙiyansu. [30] daidai da aya ta 26 Suratul Tauba a cikin yaƙin Hunainu sakamakon ruɗuwar da wasu jama’a daga sojojin Musulmai suka yi da yawansu, a farkon yaƙi sai ya zamana Mushrikai ne suka samu nasara, sai dai cewa kwatsam Allah ya aiko da nutsuwa cikin zukatan Musulmai domin suka ƙara shiri da tanadi don samun nasara. [31] shin yaƙe-yaƙen Annabi sun kasance kare kai ko kuma Ibtida’i (shi ne ya fara shirya yin yaƙi) ? a ra’ayin ba’arin masu nazarin muslunci, sun bayyana Annabi (S.A.W) ba ya fara yaƙi, ba bakiɗayan yaƙe-yaƙensa sun kasance yaƙe-yaƙe na kare kai daga karya alƙwurran da aka ƙulla da Mushrikai ko kuma magance barazanar yaƙi daga maƙiya, [32] haka kuma a ra’ayin Muhammad Taƙiyyu Misbahu Yazdi, Jihadul Ibtida’i shi kansa Misdaƙi ne na yaƙin kare kai, saboda kamar yanda kare kai da kare rayukan Musulmai da garuruwansu ya kasance wajibi, haka kare haƙƙin Allah yake wajibi. [33]

Al’adar Annabi A Cikin Yaƙe-Yaƙe

Annabi (S.A.W) ya kasance yana kiyaye dokokin yaƙi a lokacin yaƙe-yaƙensa. [34] ya kasance yana himmatuwa kan kiyaye doka da oda cikin Dakarunsa babu wanda yake da izini barin inda aka ajiye shi a wurin yaƙi, [35] ya kasannce yana ɗaukar jagorancin Manya-manyan yaƙe-yaƙe misalin Uhudu, Badar, Khandaƙ, [36] daidai da abin da ya zo a Nahjul Balaga, Annabi ya kasance ya na tsayuwa a sahun gaba cikin yaƙi, sannan cikin tsanantuwar yaƙi Musulmai sun kasance suna fakewa da shi, [37] ya kuma kasance yana matuƙar himmatuwa kan batun tattaro rahotannin tanadin da Maƙiya suka yi [38] yana aika Mai leken Asiri cikin Rundunara Abokan gaba, yana kuma yin taka tsantsan cikin bayyana asirinsa cikin Abokan gaba, [39] wuraren da bayaninsu zai zo a ƙasa sun kasance cikin tsare-tsare da hanyoyin Annabi (S.A.W)yake amfani da su a cikin yaƙe-yaƙe:

  • Kiyaye haƙƙoƙin ɗan Adam: a cewar masu nazarin Muslunci, haƙiƙa Annabi (S.A.W) ya kasance yana bakin ƙoƙarinsa a cikin yaƙi ya ga ba a samu asarar rayuwa masu yawa ba, haka raunana masu yawa, [40] ya kuma kasance yana hana amfani da kisan rashin tausayi kan Abokan gaba da kuma hana kashe ƙanana yara da Mata, [41] idan Mata da ƙananan yara sun shiga sahun Masu yaƙarsa tare da haka yana bakin ƙoƙarinsa cikin ƙauracewa kashe su, [42] a cewar Masu nazarin Muslunci, a duk duniya muslunci ya fara rubuta ƙa’idoji da dokoki dangane da Fursunonin yaƙi. [43]
  • Samar da Diflomasiyya mai aiki a lokacin yaƙi: domin samun nasara mai yawa Annabi (S.A.W) lokutan yaƙi ya kasance yana himmatuwa kan ɓangaren Diflomasiyya, da wannan dalili ne ya kasance yana ƙulla yarjejeniya da waɗanda suka ƙauracewa yaƙarsa yana kuma bambanta hukuncinsu da hukuncin da yake yi kan abokan gaba, yana amfanuwa da ƙarfinsu cikin lamintar da buƙatu. [44]
  • Annabi (S.A.W) ya kasance wurare da yake ganin yin sulhu da Maƙiya shi ne Maslaha yana yin sulhu da su, saɓanin wannan surori yana yi taka tsantsan daga yin sulhu da su. [45]
  • Samar da Kwamitin Shura a cikin yaƙi: [46] misalin samar da kwamitin shura na yaƙi domin yaƙi da Maƙiya a cikin gari da wajensa kamar yanda ya kasance a lokacin yaƙin Uhudu, [47] shawarar da Annabi (S.A.W) ya yi a lokacin yaƙin Khandaƙ kan haƙa rami. [48]
  • Ayyana Halifansa a Madina: Annabi (S.A.W) kodayaushe a cikin yaƙe-yaƙensa idan zai fita daga Madina sai ya sanya Halifansa a cikinta. [49]
  • Yafiya da karamci: a lokacin Fatahu Makka ya bada aminci ga Manyan cikin ƙuraishawa, daidai lokacin da sune dai mutanen da suka kasance sun koreshi daga mahaifarsa suka kuma kashe masa danginsa da Sahabbansa. [50]
  • taka tsantsan daga aikata kisan kiyashi: ya kasance yana hana sanya guba cikin garuruwan Maƙiya. [51]

Masu Shiga Yaƙi

Annabi (S.A.W) bai kasance yana tilastawa kowa ba kan zuwa yaƙi, [52] duk da cewa ya kasance yana sayen Makamai daga hannun waɗanda ba Musulmai amma baya yarda waɗanda ba Musulmai ba su taimaka masa a cikin yaƙi, [53] an ce dole ne Musulmin da zai je yaƙi ya kasance ya kai shekaru goma sha biyar, [54] mutanen da basu kai wannan shekaru ba baya yarda ya ba su izinin shiga zuwa yaƙi, [55] cikin yanayin da ba a buƙatuwa zuwa ga Mayaƙa masu yawa, baya shelanta taron jama’a; amma lokacin da ake buƙatar tarin Sojoji yana gayyatar kowa da kowa amma banda waɗanda ba za su iya zuwa yaƙi ba, [56] amma tare da haka bai taɓa tilasta wani mutum zuwa yaƙi ba, [57] yana kuma ƙauracewa zuwan Mutane da basu da sharaɗin yaƙi zuwa yaƙi, [58] kan asasin wasiƙar Mubaya’ar yaƙi, kare ran Manzon Allah (S.A.W) a Madina yana wuyan mutanen garin, ba su da wazifa kan yaƙe-yaƙen Annabi (S.A.W) na wajen gari, [59] kan wannan asasi kafin yaƙin Badar bakiɗayan Dakarun Annabi (S.A.W) sun kasance daga Mutanen Madina (Ansar) amma bayan fara yaƙi sai Muhajirun (Mutanen Makka) suka shiga sakamakon sha’awar da suka kasance da ita ta shiga yaƙin. [60]

Mata A Fagen yaƙi

Mata kamar misalin Maza ne sun halarci yaƙe-yaƙen Annabi (S.A.W) [61] bada magani ga waɗanda suka ji ciwo, kaiwa Mayaƙa ruwa, dafa abinci, tattaro Kibban yaƙi da sauran makamai da ɗaukar shahidai da masu raunuka su dawo da su Madina duka suna cikin jumlolin ayyukan Mata a fagen yaƙi. [62] ba’arin Mata misalin Ku’aibatu Binti Sa’ad da Rufaida Ansariyya suma sun kasance suna tanadar tanti na musammam da suke ɗauko masu ciwo su kai su cikinta su ajiye domin basu magani. [63] Mata shi da suka halarci yaƙin Khaibar [64] a lokacin yaƙin Uhudu Mata goma sha huɗu suka halarci wannan yaƙi sun jiɓanci ɓangare bada magani ga waɗanda suka ji ciwo, samar da ruwan sha ga Sojoji da kuma dafa musu abinci, [65] cikin jumalar waɗannan Mata za a iya ishara zuwa ga Hazrat Fatima (A.S) A’isha da Ummu Aimana, [66] a lokacin yaƙin Uhudu da taimakon Imam Ali (A.S) aka ɗaure ciwon da Annabi (S.A.W) ya ji, [67] haƙiƙa Ummu Aimana ta halarci yaƙin Uhudu da yaƙin Khaibar, [68] Ummu Aɗiyya ta je yaƙe-yaƙe masu yawa, [69] bisa rahotannin da aka naƙalto daga gareta ta je yaƙi har guda bakwai, [70] Rabi’u Binti Mu’awwaz ita ma tana cikin jerin Mata da suka je yaƙi tare da Annabi (S.A.W), [71] Ummu Amara ita ma da halarci yaƙe-yaƙe daban-daban ta kasance tana yaƙi tare da Maza, [72] ta samu jin ciwo a yaƙe-yaƙe daban-daban , a lokacin yaƙin Uhudu yayin da Mushrikai suka kawo hari kan Manzon Allah (S.A.W) ta bada kariya gare shi. [73]

Dabaru

Hoton yadda aka shirya dakarun kare Musulunci[74]

A wasu yaƙe-yaƙe kamar yaƙin Khaibar [75] Manzon Allah (S.A.W) ya yi amfani da ƙungiyar “Khamis” wajen tsara Rundunarsa [76] cikin wannan tsari yana rarraba Sojojinsa da tsara su wurare biyar, Kason da ake tura su cikin Maƙiya domin yin leke asiri, Dakarun da ake ajiye su a tsakiya filin daga, waɗanda ake sanya su a hannun dama, waɗanda ake tura su hannun hagu, da kuma waɗanda suke daga baya domin kawo ɗauki, [77] ɗaya daga cikin dabarun Annabi (S.A.W) a cikin yaƙe-yaƙensa shi ne fara yaƙi a garin abokan gaba zai zamana baki ɗayan Hasara zata kasance kan Maƙiya, [78] a wasusu wuraren da gangan sai a canja hanya don kawar da hankulan abokan gaba daga Sojojin Muslunci, [79] a wasu wuraren idan Annabi (S.A.W) ya samu labarin shirin da abokan gaba suke yi na kawo hari kan Musulmi, sai ya shammace su ya afka kan taronsu ya tarwatsa shirinsu wanda hakan yana hana afkuwar babban yaƙi da za a rasa rayuka masu yawan gaske. [80] Amfani dabarun yaƙi na yaudarar Abokan gaba yana cikin sauran hanyoyin da Manzon Allah (S.A.W) ya kasance yana amfani da su a cikin yaƙi [81] a lokacin yaƙin Khaibar, a farkon ya jagoranci Sojojinsa sun bi ta hanyar garin Gaɗfan, daga baya kuma ya aika wata ƙarama Runduna a bayansu, sannan ya jagoranci babbar Runduna zuwa Khaibar ya canja hanya da su, da wannan dabara ce ya shammaci Mutanen Garin Gaɗfan da na garin Khaibar suka kasa samun taimakar junansu, [82] cikin ba’arin wasu yaƙe-yaƙe domin karya maƙiya sai ya yi amfani da yaƙin kwakwalwa, [83] alal misali a lokacin yaƙin Hamra’u Asad da daddare sai ya Kunna wuta a wurare ɗari biyar domin tsoratar da Abokan gaba; [84] kamar yadda a farkon Fatahu Makka ya umarci Abbas Bn Abdul-Muɗallib ya ɗauki Abu Sufyan ya kai shi wani Wadi domin ya gurguzun taron Musulmai [85] wanda hakan zai sanya shi tsoran duk wani motsin yaƙi tare da Musulmai da haka ne Fatahu Makka ya gudana ba tare da gwabza yaƙi ba, [86] Annabi (S.A.W) a yaƙe-yaƙe daban-daban ya kasance yana amfani da dabarar yaƙi ta shammatar Abokan gaba, alal misali a ya shammaci banu ƙuraiza lokacin gwabza yaƙi, ya shammaci mutanen Khaibar a filin daga, su kuma gayyar ƙabilun Mushrikai a lokacin yaƙin Khaibar ya Mamaye su da dabarar yaƙi. [87]

Kayayyakin Yaƙi

Bayan kafa Gwamnatin Muslunci, Annabi (S.A.W) da kansa ya ɗauki nauyin samar da kuɗaɗe da kayayyakin yaƙi, sai dai cewa shekarun farkon hijirarsa zuwa Madina Mawadatan cikin Musulmai da sauran mutane sune suka lamintar da kuɗaɗen da aka yi amfani da su. [88] misali ya umarci Sa’ad Bn Zaid ya ɗauke fursunonin yaƙin Banu ƙuraiza ya kai su garin Najad domin su ƙerawa Sojojin Muslunci Makaman yaƙi, [89] haka zalika a yaƙin Tabuka lokacin da ba’arin Sahabbansa suka buƙaci Ababen hawa da guzuri daga gare shi don kada abarsu a baya cikin samun falalar zuwa jihadi, sai ya bada umarni a basu abin da suke nema. [90] Annabi (S.A.W) ya ƙulla yarjejeniya da ƙabilu daban-daban domin samun damar sayen makaman yaƙi da suke buƙata daga gare su, [91] haka zalika ya kasance yana arar kayan yaƙi daga waɗanda ba Musulmai idan buƙatarsu ta taso, [92] a wasu yaƙe-yaƙe, Musulmai sun yi amfani da makamai masu inganci kamar Majejjewa [93] da dabbaba [94] (wani irin karusar yaƙi ce da ake amfani da ita wajen lalata bango) [95]

Bayanin kula

  1. ↑ Mu'awanat Fajuheshi Mu'assaseh tanzim Nashar Athar Imam Khomaini, ta buga, SImaye Ma'sumin dar Andishe Imam Khomaini, , 1375, shafi na 132.
  2. ↑ ƙaidan, “Sazimandahi Jangi dar Gazwat Asre Payambar”, shafi na 75.
  3. ↑ Mu'awanat Fajuheshi Mu'assaseh tanzim Nashar Athar Imam Khomaini, ta buga, SImaye Ma'sumin dar Andishe Imam Khomaini, , 1375, shafi na 132
  4. ↑ ƙa'idan, Mudiriyat wa rahbari Payambar Akram (S.A.W) dar Arsehaye Nizami”, shafi na 23.
  5. ↑ Sadeghi, "Usul Huƙuƙ Jang dar Sireh Nabawi", shafi na 119.
  6. ↑ ƙa'idan, Mudiriyat wa rahbari Payambar Akram (S.A.W) dar Arsehaye Nizami”, shafi na 35
  7. ↑ ƙa'idan, Mudiriyat wa rahbari Payambar Akram (S.A.W) dar Arsehaye Nizami”, shafi na 7
  8. ↑ Abdulmohammadi, wa Akbari, “ Nakdhe wa Barasi Didgahe Mustashrikan darbaraye Ahdafe Gazwat wa sarayaye Payambar (S.A.W)” shafi na 7.
  9. ↑ Abdulmohammadi, wa Akbari, “ Nakdhe wa Barasi Didgahe Mustashrikan darbaraye Ahdafe Gazwat wa sarayaye Payambar (S.A.W)” shafi na 8-12
  10. ↑ Abdulmohammadi, wa Akbari, “ Nakdhe wa Barasi Didgahe Mustashrikan darbaraye Ahdafe Gazwat wa sarayaye Payambar (S.A.W)” shafi na 17-29.
  11. ↑ Abdulmohammadi, wa Akbari, “ Nakdhe wa Barasi Didgahe Mustashrikan darbaraye Ahdafe Gazwat wa sarayaye Payambar (S.A.W)” shafi na 13-14.
  12. ↑ Sobhani, Farazhaye Az Tarikh Payambar Islam, 2006, shafi na 216.
  13. ↑ Sobhani, Farazhaye Az Tarikh Payambar Islam, 2006, shafi na 216.
  14. ↑ ƙai'dan, “Sazimandahi Jangi dar Gazwat Asre Payambar”, shafi na 79-80.
  15. ↑ ƙai'dan, “Sazimandahi Jangi dar Gazwat Asre Payambar”, shafi na 80.
  16. ↑ Sadeghi, “Usul Huƙuƙ Jang dar Sireh Nabawi”, shafi na 137.
  17. ↑ Alikhani, “Tahlil Siyasi Jngahaye Payambar Akram Raheburdi baraye Imruz” shafi na 71.
  18. ↑ Alikhani, “Tahlil Siyasi Jngahaye Payambar Akram Raheburdi baraye Imruz” shafi na 71.
  19. ↑ Nasiri, Tarikh Payambare Islam, 2003, shafi na 76.
  20. ↑ ƙaidan, “Mudiriyar wa Raheburdi Paya,bare Akram (S.A>W) dar Arshaye Nizami”, shafi na 15.
  21. ↑ Misbah Yazdi, Jang wa Jihad dar Kur'an, 1394, shafi na 118.
  22. ↑ Suratul Alu-Imrana, aya ta:123
  23. ↑ Suratul Ahzab, aya ta 22.
  24. ↑ Suratul Towba, aya ta 25.
  25. ↑ Misbah Yazdi, Jang wa Jihad dar Kur'an, 1394, shafi na 117
  26. ↑ Sheikh Tusi, Al-Tebyan, Dar Ihya Al-Turath al-Arabi, juzu'i na 7, shafi na 123.
  27. ↑ Ɗabaɗaba'i, Al-Mizan, 1417 AH, juzu'i na 2, shafi na 60.
  28. ↑ Makarem Shirazi wa Digaran, Tafsir Namuneh, 1374, juzu'i na 7, shafi na 103-107.
  29. ↑ Makarem Shirazi wa Digaran, Tafsir namuneh, 1374, juzu'i na 3, shafi 125-126, Ɗabaɗaba'i, Al-Mizan, 1417 AH, juzu'i na 4, shafi na 43.
  30. ↑ Makarem Shirazi wa Digaran, Tafsir Namuneh, 1374, mujalladi na 17, shafi na 216-218.
  31. ↑ Makarem Shirazi wa Digaran, Tafsir Namuneh, 1374, mujalladi na 17, shafi na 338-341.
  32. ↑ Montazeri, Hukumate Dini wa Huƙuƙ Insan, 2007, shafi na 68-69; Salehi Najaf Abadi, Jihad dar Islam, 1382. P. 34.
  33. ↑ Misbah Yazdi, Jang wa Jihad dar Kur'an, 1394, shafi na 148-151.
  34. ↑ Markaz tahƙiƙat, Jangahaye Payambar Akram (S.A.W), 1378, shafi na 120.
  35. ↑ Markaz tahƙiƙat, Jangahaye Payambar Akram (S.A.W), 1378, shafi na 120.
  36. ↑ Markaz tahƙiƙat, Jangahaye Payambar Akram (S.A.W), 1378, shafi na 118
  37. ↑ Nahj al-Balagha, Tashihu Sobhi Saleh, Hikmat 266, shafi na 520.
  38. ↑ Watar, Fan al-Harb al-Islami fi Ahade Rasul (S.A.W), Darul Fikr, shafi na 143.
  39. ↑ Markaze Tahƙiƙat Sepa, Janghahe Payambar Akram (S.A.W), 1378, shafi na 120.
  40. ↑ Markaze Tahƙiƙat Sepa, Janghahe Payambar Akram (S.A.W), 1378, shafi na 119.
  41. ↑ Kulaini, Al-Kafi, 1407H, juzu'i na 5, shafi na 27.
  42. ↑ Kulaini, Al-Kafi, 1407H, juzu'i na 5, shafi na 29.
  43. ↑ Hoshiar wa digaran, “ Baztab jangahaye Payambar (S.A.W) dar Kitbahaye Tarikh Islam Iran az sale 1358 ta Aknun”, shafi na 82.
  44. ↑ Jalili, Siyasat Kariji Payambar (S.A.W), 1374, shafi na 105-106.
  45. ↑ Jalili, Siyasat Kariji Payambar (S.A.W), 1374, shafi na 112-114.
  46. ↑ Taghizadeh Akbari, “Rabashe Parmandahi Payambar A'azam (S.A.W)”, shafi na 15.
  47. ↑ Duba: Waƙidi, Al-Maghazi, 1409 AH, Mujalladi na 1, shafi na 209-211.
  48. ↑ ƙommi, Tafsir ƙummi, 1363, juzu'i na 1, shafi na 177
  49. ↑ Abdul Shafi, Al-Sira Al-Nabawiyyah da Al-Tarikh Al-Islami, 1428H, shafi na 153.
  50. ↑ Taghizadeh Akbari, “Rabashe Parmandahi Payambar A'azam (S.A.W)”, shafi na 9
  51. ↑ Kulaini, Al-Kafi, 1407 Hijira, juzu'i na 5, shafi na 28.
  52. ↑ Sadeghi, “Usul Huƙuƙ JAng Dar Sireh Nabawi”, shafi na 129.
  53. ↑ Sadeghi, “Usul Huƙuƙ JAng Dar Sireh Nabawi”, shafi na 127.
  54. ↑ Sadeghi, “Usul Huƙuƙ JAng Dar Sireh Nabawi”, shafi na 131
  55. ↑ Duba: Bayhaƙi, Al-Sunan Al-Kubara, 1424H, juzu'i na 9, shafi na 37.
  56. ↑ ƙa'idan, “Mudiriyar wa Raheburdi Payambar Akram (S.AW) a fagen soja”, shafi na 13.
  57. ↑ ƙa'idan, “Mudiriyar wa Raheburdi Payambar Akram (S.AW) a fagen soja”, shafi na 15.
  58. ↑ Markaze tahƙiƙat Sepah, Janghaye Payambare AKram (S.A.W), 1378, shafi na 120.
  59. ↑ ƙa'idan, “Mudiriyar wa Raheburdi Payambar Akram (S.AW) a fagen soja”, shafi na 12
  60. ↑ ƙa'idan, “Mudiriyar wa Raheburdi Payambar Akram (S.AW) a fagen soja”, shafi na 12
  61. ↑ Jalali Kandari, "Hudure Nizami Zanan dar Sadre Islam", shafi na 108.
  62. ↑ Jalali Kandari, "Hudure Nizam Zanan Dar Sadre Islam,", shafi na 108; Misali, duba: Bukhari, Sahihul Bukhari, 1422H, juzu'i na 4, shafi na 24.
  63. ↑ Duba: Ibn Saad, Thabaƙat Al-Kubra, 1414 AH, Mujalladi na 8, shafi na 226-227; Ibn Hajar Asƙalani, Al-Isabah, 1415 AH, juzu'i na 8, shafi na 297; Ibn Abd Al-Barr, al-Estiy'ab, 1412 AH, juzu'i na 4, shafi na 1838; Ibn Hajar Asƙalani, Al-Isabah, 1415 Hijira, Juzu'i na 8, shafi na 135-136.
  64. ↑ Ibn Athir, Usudul Ghabah, 1409H, juzu'i na 6, shafi na 334.
  65. ↑ Waƙidi, Al-Magazi, 1409 AH, Mujalladi na 1, shafi na 249-250.
  66. ↑ Waƙidi, Al-Magazi, 1409 AH, Mujalladi na 1, shafi na 249-250.
  67. ↑ Ibn Hajjaj, Sahih Muslim, Dar Al-Ihya Al-Tarat Al-Arabi, juzu'i na 3, shafi na 1416.
  68. ↑ Ibn Saad, Thabaƙat Al-Kubra, 1414H, juzu'i na 8, shafi na 180.
  69. ↑ Ibn Abd Al-Barr, Al-Istiy'ab, 1412 Hijira, juzu'i na 4, shafi na 1947
  70. ↑ Ibn Saad, Thabaƙat Al-Kubra, 1414H, juzu'i na 8, shafi na 333.
  71. ↑ Ibn Juzi, al-Muntazem, 1412 AH, juzu'i na 5, shafi na 137; Ibn Hajar Asƙlani, Al-Asabah, 1415 Hijira, Juzu'i na 8, shafi na 132-133.
  72. ↑ Ibn Saad, Thabaƙat Al-Kbara, 1414 AH, juzu'i na 8, shafi na 303-305.
  73. ↑ Ibn Saad, Thabaƙat Al-Kbara, 1414 AH, juzu'i na 8, shafi na 303.
  74. ↑ Al-Halabi, “Kang aza sadar islam ta payane Khilafat Abbasi karshen”, shafi na 63.
  75. ↑ Ibn Saad, Thabaƙat Al-Kubra, 1414H, juzu'i na 2, shafi na 81.
  76. ↑ ƙa'idan, Mudiriyat wa raheburdi Payambare Akram (S.A.W) dar Arsehaye Nizami”, shafi na 26
  77. ↑ ƙa'idan, Mudiriyat wa raheburdi Payambare Akram (S.A.W) dar Arsehaye Nizami”, shafi na 26
  78. ↑ Khattab, Al-Rasul al-ƙaid, 1422H, shafi na 208.
  79. ↑ Khattab, Al-Rasul al-ƙaid, 1422H, shafi na 203.
  80. ↑ Taghizadeh Akbari, "Rabashe farmandahi Payambar A'azam (S.A.W)", shafi na 17-18.
  81. ↑ Taghizadeh Akbari, "Rabashe farmandahi Payambar A'azam (S.A.W)", shafi na 18-19.
  82. ↑ Khattab, Al-Rasul al-ƙaid, 1422H, shafi na 452-453.
  83. ↑ Taghizadeh Akbari, "Rabashe farmandahi Payambar A'azam (S.A.W)", shafi na19
  84. ↑ Ibn Sayyid An-Nas, Ayoun Al-Athar, 1414 AH, juzu'i na 2, shafi na 54.
  85. ↑ Ibn Hisham, Al-Sirah al-Nabiwiyah, Dar al-Marifah, juzu'i na 2, shafi na 403-404.
  86. ↑ Khattab, Al-Rasul al-ƙaid, 1422H, shafi na 337.
  87. ↑ Firouzi, da Hosseini, "Barasi Ahammiyat Asle Gafilgiri dar jangahaye Payambare Akram(SAW) wa karburde an dar Asre hadir", shafi na 196-200.
  88. ↑ ƙa'idan,Mudiriyat wa Raheburdi Payambare Akram (S.A.W) dar Arsehaye Nizamia”, shafi na 16-17.
  89. ↑ Bayhaƙi, Dala'ilul Al-Nubuwwah, 1405 AH, juzu'i na 4, shafi na 24.
  90. ↑ Waƙidi, al-Magazi, 1409 AH, juzu'i na 3, shafi na 994.
  91. ↑ ƙA'idan, Mudiriyat wa raheburdu Payambare Akram (S.A.W) dar Arsehaye Nizami, shafi na 18; Misali, duba: Balazri, Futuh Al-Buldan, 1988, shafi na 71; Maƙrizi, Imta'ul Al-asma, 1420 AH, juzu'i na 9, shafi na 367.
  92. ↑ Ibn Saad, Thabaƙat Al-Kubra, 1414 Hijira, Juzu'i na 1, shafi na 220.
  93. ↑ Ibn Athir, Usudul Al-Ghabah, 1409H, juzu'i na 1, shafi na 30.
  94. ↑ Salehi Shami, Subulul Al-Huda, 1414 AH, juzu'i na 6, shafi na 210.
  95. ↑ Dubi: Yaƙut Hamawi, Mujam Al-Buldan, 1995, juzu'i na 4, shafi na 12.

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