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Yaƙin Badar


Gazwato Badar ko yaƙin Badar, (Larabci: غزوة بدر الكبرى yaƙi na farko da Annabi (S.A.W) ya fara tare da mushrikan Ƙuraishawa, wanda ya kasance a 17 ga watan Ramadan shekara ta 2 hijira ƙamari a yankin Badar. Annabi (S.A.W) ya kasance tare da dakaru 313 da niyyar ƙwace dukiyar ayarin ƴankasuwar Ƙuraishawa waɗanda suke tare da sojoji 900 zuwa 1000 da suka shirya yaƙi. Tare da ƙarancin adadin da musulmi suka kasance amma tare da taimakon ƙarfin imani, shiri da kuma taimako na ɓoye daga ubangiji sun yi nasara kan Ƙuraishawa. Cikin wannan yaƙi musulmi 14 ne suka yi shahada, sannan an kashe mushrikai guda 70, an samu ganimomin yaƙi da suka haɗa da Raƙuma 150, Dawakai guda 10 da aka rarraba su tsakanin musulmi, haka nan fursunoni guda 74 da aka kama, ba'arinsu sun fanshi kawukansu ta hanyar bada fidiya, an kuma saki wasu bayan sakamakon koyar da karatu da rubutu ko kuma dalilin talaucinsu.

Yaƙin Badar
Taswirar ƙasar Badar
Taswirar ƙasar Badar
Lokaci17 Ramadan shekara ta 2 hijira
WuriYankin Badar
HususiyoyiNisan kilomita 13 Kudu masu Yamma na Madina
DaliliƘwace ayarin ƴankasuwar Ƙuraishawa
Masu yaƙi
Ɓangarori biyu na yaƙiMusulmi tare da dakaru 313
Kafirai tare da dakaru 900
Sojoji
Ƙarƙashin kwamandancin Sayyidina Muhammad (S.A.W)
Ƙarƙashin kwamandancin Abu Jahal (Amru Bin Hisham)
Asara
HasaraShahadar mutane 14 daga musulmi (6 daga Muhajirun 8 daga Ansar)
Halakar mutane 70 da kame mutane 74 daga mushrikai

Bayan gama yaƙi, Annabi (S.A.W) ya sa an wurga gawarwakin mushrikai cikin wata rijiya a Badar, sannan ya musu magana. Wannan waƙi'a dalili ce da yake tabbatar da jin mamata da ake bahasi kansa a makarantun Muslunci.

Muhimmanci

Yaƙin Badar yana cikin mafi muhimmanci da tasirin yaƙi a cikin yaƙe-yaƙen tarihin Muslunci wanda ya faru a 17 Ramadan a wata riwayar kuma 19 Ramadan shekara ta 2 hijira, Annabin Muslunci (S.A.W) ne da kansa ya yi kwamandancin wannan yaƙi a yankin Badar.[1] Cikin wannan yaƙi, musulmi tare da ƙarancinsu sun yi nasara kan Ƙuraishawa. Wannan nasara ta zama sanadiyyar ƙarfin musulmi da ƙara jin cewa za su iya da kuma tabbatar ikon mulkin Muslunci.[2] Malaman tafsiri sun danganta adadin wasu ayoyin kur'ani da wannan yaƙi, misalin aya ta 123 suratul Alu Imran da aya ta 17 da 41 suratul Anfal.[3] A cewar Makarim Shirazi, a cikin Kur'ani an ambaci wannan yaƙi da sunan Yaumul Furƙan (Ranar rarrabe gaskiya daga ƙarya).[4]

Bisa riwayoyi, an bayyana cewa Mala'iku dubu uku ne suka sauko don taimakawa Musulmi[5] Mutanen da suka je wannan yaƙi sun shahara da sunan sahabban Badar,[6] sun samu matsayi mai girma a wurin musulmi, kuma ana la'akari da halartarsu ko shaidarsu cikin muhimman abubuwa da suka faru daga baya a matsayin wata daraja ta musamman.[7]

Dalilin Faruwar Yaƙin

Bisa rahotan littafin Furug Abadit, a ranar 15 Jima Awwal shekara ta biyu hijira, Annabi (S.A.W) ya samu labarin tasowar ayarin ƴankasuwar Ƙuraishawa ƙarƙashin jagorancin Abu Sufyan daga Makka zuwa Sham, ya bi bayan sawunsu har lokacin da suka isa yankin al-Ashira; amma dai bai kai zuwa gare su ba.[8] A cewar Ayatullahi Subhani, kasancewar Ƙuraishawa sun ƙwace dukiyar musulmi muhajirun, sai Annabi (S.A.W) ya ba da umarni a fita daga Madina domin ƙwace dukiyar Ƙuraishawa.[9] Ba'arin masana tarihi sun naƙalto cewa da farko Annabi (S.A.W) ya aika Ɗalha Bin Ubaidullahi da Sa'id Bin Zaidi domin su je su duba hanya su kuma kawo rahoto game da adadin masu gadi da nau'in kayan da ƴankusawar Ƙuraishawa suke tare da su.[10] An ƙaddara darajar kayan da kusan dinare dubu hamsin da Raƙuma dubu ke ɗauke da su.[11] A cewar Waƙidi daga malaman tarihi na ƙarni na2-3 hijira, za a iya cewa baki ɗayan mutanen Makka sun zuba jari cikin wannan ayarin ƴankasuwa.[12]

Ƙoƙarin Da Abu Sufyan Ya Yi Na Tseratar Da Ayarin Ƴankasuwar Ƙuraishawa

A cewar Jafar Subhani, bayan Annabi (S.A.W) ya tsaya a yankin Zafiran, Abu Sufyan ya samu labarin shirin da sojojin Muslunci suka yi, sai ya aika Damdamatu Bin Amru Makka domin gayyato rundunar Ƙuraishawa su zo su ceci Ayarin ƴankasuwa.[13] A cewar Muhammad Ibrahim Ayati, kusan baki ɗayan jaruman Ƙuraishawa in banda Abu Lahab sun yi shirin yaƙi.[14] Abu Lahab ya ɗauki hayar wani mutum da ake kira Asu Bin Hisham ya biya shi dinare dubu huɗu ya je wannan yaƙi maimakonsa.[15] Bisa rahotan Tarikh Ɗabari (Talifi: 203 hijira) adadin Ƙuraishawa ya kasance tsakanin mutum 900 zuwa 1000.[16]

Ayyana Halifa

Bisa naƙalin malaman tarihi, Annabi (S.A.W) a lokacin da yake fita daga Madina domin zuwa yaƙi, ya sanya Abdullahi Bin Ummu Maktum halifansa cikin tsayar da sallah, Abu Lubaba kuma cikin al'amuran siyasa.[17] Haka nan Asim Bin Adi ya sanya shi shugaba a yankin Ƙuba da wani sashen saman Madina.[18] Annabi (S.A.W) ya fita daga garin Madina tare da rakiyar adadin mutane kusan 305[19] ko 313.[20] An ce a kan hanyarsa ya tsaya a wani bigire, masu ƙananan shekaru da suka zo shiga yaƙi ya komar da su Madina.[21] A kan hanyar zuwa wannan yaƙi ne Annabi ya tsinewa kafiran Ƙuraishawa daga cikinsu har da Abu Jahal.[22] Haka nan, mutum biyu da ake kira Khubaisu Bin Yasaf da Ƙaisu Bin Muharris ya hana su shiga wannan yaƙi, sakamakon sun biyo shi ne domin samun ganima, ƙwata-ƙwata ba su yi imani da Muslunci ba.[23]

Samar Da Majalisar Soja

A cewar Rasul Jafariyan, a lokacin yaƙin Badar aksarin sahabban Annabi (S.A.W) sun kasance daga Ansar da suka yi alƙawari ba da kariya tare da shi; sai dai cewa wannan alƙawari bai haɗa da yaƙi a wajen Madina ba, da wannan dalili ne, Annabi (S.A.W) ya ga ya zama tilas ya samar da majalisar soja, domin jawo hankalin mutane musamman Ansar da kuma warware matsala.[24] Ibn Sa'ad, malamin tarihi a ƙarni na biyu da uku hijira ƙamari, ya rubuta cewa ba'arin sahabbai misalin Miƙdad sun rinjayar da ci gaba da bin bayan ayarin Ƙuraishawa tare kuma da gwabza yaƙi da maƙiya, shi kuma Sa'ad Bin Mu'az ƙarƙashin wakilcin Ansar, yana ganin cewa abin da ya wajaba a gare su shi ne tsantsar miƙa wuya ga dukkanin abin da Annabi (S.A.W) yaƙe gani da kuma sadaukar da rai kan hanyarsa.[25] Annabi (S.A.W) bayan jin maganar Sa'ad, kai tsaye ba tare da ɓata lokaci ba sai ya fitar da umarni a motsa a hau kan hanya.[26]

Har ila yau, bisa wata riwaya da Shaik Hurru Amili ya naƙalto cewa Annabi (S.A.W) ya yi hasashe cewa akwai yiwuwar sojojin Muslunci su fuskanci Ƙuraishawa ko sojojin kawo ɗaukin gaggawa na Ƙuraishawa, ya kuma bayyana wuraren da za a kashe maƙiya.[27] Bisa shawarar Habab Bin Munzir, sojojin sun zaɓi mafi kusancin rijiya ga maƙiya domin gwabza yaƙi.[28]

Hanyoyin Samun Bayanan Sirri

A lokacin yaƙin Badar Annabi (S.A.W) ya yi amfani da hanyoyi daban-daban, daga ciki akwai bincike a sirrance ta hannun wani mutum wanda ba a sani ba, da ya yi kan Sufyan Damriyyu,[29] Tattara bayanai daga ɗaiɗaikun mutane da suka dinga zuwa bakin rijiya domin ɗiban ruwa,[30] Haka nan wannan ɗanleken asirin na Muslunci ya yi tambayoyi ga fursunonin Ƙuraishawa,[31] wanda hakan ya taimaka cikin samun bayanai kan adadi da tanadin sojojin maƙiya, bayan nazarin shugabannin Ƙuraishawa sai ya ce Makka ta jefo mutanen da tafi ƙauna cikinku.[32]

Guduwar Ayarin Ƴankasuwa Da Kuma Isowar Maƙiya Zuwa Badar

A lokacin yaƙin Badar, bayan Abu Sufyan ya samu labarin wurin da Musulmi suke sai ya yi sauri ya canja hanya ya koma Makka, ya kuma kira Ƙuraishawa su ma su gudo Makka.[33] Duk da cewa ba'ari sun koma,.[34] Amma Abu Jahal ya dage kan gwabza yaƙi kawai, ya tattara sojojin Ƙuraishawa a Badar.[35] A rahotan Waƙidi, duk da yawan adadin da Ƙuraishawa suka kasance tare da shi, amma sun samu musulmi cikin haɗin kai da himma.[36] Bisa rahotan Allama Majlisi, Annabi (S.A.W) shi ma bayan ganin sojojin abokan gaba, sai ya nemi taimako daga Allah.[37]

Tsara Sahu-sahu Tare da Zaɓar Taken Yaƙi

A Lokacin yaƙin Badar Annabi (S.A.W) ya tsara sahun musulmi da tsari da yanayin da rana za ta kasance a bayansu su kuma mushrikai su kasance a fuskar Rana.[38] Haka kuma ya miƙa totoci daban-daban ga shugabannin ƙabilu: ya riƙe tutar asali a wurinsa, ya ba da tutar Muhajirun ga Mus'ab Bin Umairi, tutar Khazraj ga Habab Bin Munzir ita kuma tutar Ausiyyawa ga Sa'ad Bin Mu'az.[39] Sannan kuma ya ayyana take ga ko wace gungun jama'a.[40] Domin bambance ko wace jama'a daga waninta a fagen yaƙi ya ba da umarni kowa ya kasance da wata alama da za ta bambance shi.[41]

Kulaini tare da naƙali daga Imam Sadiƙ (A.S), ya bayyana cewa a yaƙin Badar taken musulmi ya kasance «یا نَصْرَاللَّهِ اِقْتَرِبْ اِقْتَرِبْ» (Ya nasarar Allah ki kusanta ki kusanto).[42] Haka ya naƙalto cewa taken Manzon Allah (S.A.W) ya kasance"يا منصور أمت" (Ya nasara, mutu).[43] A cewar Ibn Hisham marubucin sira a ƙarni na uku, taken sahabbai a lokacin yaƙin Uhudu ya kasance "أحد أحد" (Ɗaya tilo ɗaya tilo).[44]

Huɗubar Annabi (S.A.W)

A lokacin yaƙin Badar, Annabi (S.A.W) cikin wani bayani da ya yi ya kwaɗaitar da sahabbansa jihadi tare da musu busharar lada daga Allah.[45] Haka nan ya ba da umarni rigar kariya ga ba'arin mutane daga cikinsu akwai Abul Bukktari, Abbas da sauran Banu Hashim;[46] Saboda Abul Bukhtari ya ba da kariya ga musulmi a Makka, kuma aksarin Banu Hashim sun fita daga Makka bisa tilastawa kuma sun kasance suna son muslunci.[47] Haka kuma domin ƙarfafa zuciyar mayaƙa, Annabi ya bayyana lada ga waɗanda suka rasa rayukansu da kuma waɗanda aka kama.[48]

Gwabza Yaƙi Gaba Da Gaba

Lokacin yaƙin Badar, Annabi (S.A.W) ya ƙauracewa rikici ta hanyar aikewa da saƙon neman daidaitawa da yin sulhu zuwa ga Ƙuraishawa.[49] Ba'arin mutane misalin Hakim Bin Hizam sun buƙace a koma gida; Amma Abu Jahal tare da motsa zukatan mutanensu da kuma aika Amir Hazrami fage yaƙi gaba da gaba, ya tilasta tilasta fara yaƙi.[50] Bisa al'adar yaƙi a wurin Larabawa, ana fara yaƙi ne ta hanyar zaɓar mutane su tunkari juna fuska da fuska gaba da gaba su sai su gwabza yaƙi, manyan Ƙuraishawa guda uku (Utba, Shaiba da Walidu) sun fito fagen daga sun nemi wanda zai tunkare su daga cikin musulmi.[51] Da farko Annabi (S.A.W) ya aike da matasa guda uku daga Ansar domin tunkarar su; sai dai kuma Ƙuraishawa ba su yarda sun yi yaƙi da su ba[52] sakamakon suna ganin cewa wannan yara ne ba tsaransu ba, sai Annabi ya aika da Sayyidina Ali (A.S), Hamza Bin Abdul-Muɗɗalib da Ubaida fagen daga domin tunkarar Ƙuraishawa.[53]Cikin wannan yaƙi, Hamza ne ya kashe Shaiba, Sayyidina Ali (A.S) ya sheƙa Walid lahira, shi kuma Ubaida tare da taimakon waɗannan musulmi biyu ya samu nasara hallaka Utba.[54] Jafar Subhani ɗanshi'a manazarcin tarihi, tare da jingina da wasiƙa ta 64 Nahjul Balaga, ya yi imani cewa Shaiba ne ya kasance tsaran Hamza, shi kuma Ubaida ya ja daga da Utba, bayan Hamza da Sayyidina Ali (A.S) sun hallaka abokan jan dagarsu, sai suka waiwayi Utba suka sheƙa shi lahira da takubbansu.[55]

 
Wani hoto na yaƙin Badar daga cikin littafin Siyar al-Nabiyyi, wanda aka shirya a ƙarni na goma sha ɗaya hijira bisa umarnin Sultan Murad na uku, sarkin Daular Usmaniyya, kuma aka tsara shi ta hannun Sayyid Sulaiman Kasim Pasha

Hari Kan Mai Uwa Da Wabi

Bayan kashe shugabannin Ƙuraishawa a yaƙin gaba da gaba, sai aka shiga yaƙin kan mai uwa da wabi, yaƙi na kowa da kowa.[56] A rahotan ba'arin marubuta, duk da cewa inuwar jagoranci sun kasance a saman wani tudu[57] Amma shi Annabi ya kasance layin gaba na yaƙi, sahabbansa sun kasance a fagen yaƙi suna fakewa da shi.[58] Ba'arin malaman tarihi musulmi sun rubuta cewa bayan karyewar takobin Salmatu Bin Aslam, sai Annabi ya miƙa masa sandar da take hannunsa sai wannan sanda ta jirkice zuwa takobi.[59]

Annabi ya cika tafinsa da ƙasa ya watsa ta kan fuskar mushrikai, tare da addu'ar da ya yi sai Allah ya jefa tsoro da razani cikin mushrikai, suka juya suka runtuma a guje.[60]An samu wannan nasara cikin ƙasa da rabin yini[61] Bisa rahotan marubuta tarihi, jarumtaka da juriya da musulmi suka yi ta samu ne albarkacin addu'ar Annabi (S.A.W)[62] da kuma taimako na ɓoye.[63]

Muhimman Abubuwan Da Suka Faru Bayan Yaƙi

Ba'arin malaman tarihi suna cewa bayan shan kaye da mushrikai suka fuskanta a yaƙin Badar, wasu adadin musulmi kamar Sa'ad Bin Mu'az, sun tsaya kusa da Annabi (S.A.W) domin ba shi kariya. Wasu jama'a kuma sun tafi tattaro ganimomi wasu kuma daban sun bi bayan maƙiya suka je suka kamo su.[64] Imam Ali (A.S) ya ɗauki sulke da kwalkwalin Walidu Bin Utb, Hamza ya ɗauki makamin Utba shi kuma Ubaida Bin Haris ya ɗauki sulken Shaiba.[65]

Raba Ganimomi

Bisa rahotannin tarihi, Annabi (S.A.W) bayan yaƙin Badar, da farko kasonsa da aka rigaya aka fitar masa ya ba da shi ga wasu mutane, abin da ya rage daga ganima kuma wanda ya haɗa da Raƙuma 150 Dawakai 10 da wani miƙdari daga fatu, yadudduka da kayayyaƙi yaƙi[66] an tattara su ƙarƙashin kulawar Abdullahi Bin Ka'ab ko Khabab Bin Arat.[67] A wannan lokaci ne aka samu saɓani game da rarraba ragowar ganima tsakanin mayaƙa da masu ba da kariya daga baya.[68] A Rahotan malamai tarihi, wannan saɓani ya warware bayan saukar ayoyin kur'ani.[69]

Raba ganima na ƙarshe ya kasance ta hanyar ƙuri'a.[70] Wanda cikinsa aka baiwa mahaya dawakai kaso biyu-biyu, kaso guda na doki kasu guda kuma na mahayin dawakai.[71] Annabi (S.A.W) ya zaɓi takobin Zul-fiƙar a matsayin kason kwamandancinsa.[72] Haka na ya ayyana wani kaso ga waɗanda ba su samu damar zuwa yaƙi bisa karɓaɓɓen uzuri,[73] da kuma iyalan shahidai[74] da ba'arin ba'ayi da suka shiga wannan yaƙi.[75] Haka nan a wannan yaƙi, an barwa Annabi Raƙumin Abu Jahal cikin ganimar da ta keɓance shi[76] kuma ba a fitar da khumusi daga cikin ganimar ba.[77]

Ɗaya daga cikjn abubuwa da suka faru da suke da alaƙa da wannan yaƙi, shi ne labarin ɗauke jan kyalle ba tare da izini ba wanda ya janyo saukar aya ta 161 suratul Alu Imran wace ta tsarkake Annabi (S.A.W) daga aikata duk wani abu da bai kamata ba.[78]

Hana Kashe Fursunonin Yaƙi Da Kuma Ba da Fidiyarsu

A ranar yaƙin Badar Shaƙran hadimin Annabi da aka ba shi aikin kula da fursunoni.[79] Kuma Annabi ya hana kashe fursunonin yaƙi[80] da yi wa gawarsu musla.[81] Amma tare da haka an naƙalto cewa ya ba da umarnin kashe Nadru Bin Haris da Uƙbatu Bin Abi Mu'iɗ.[82] A cewar Jafar Subhani manazarcin tarihin Muslunci, waɗanann mutane biyu an kashe su ne sakamakon kasancewarsu waɗanda suke yaƙar Muslunci, ta yi wu idan aka sake su su ƙara shirya makirci kan Annabi (S.A.W).[83]

Bisa naƙalin Allama Majlisi, a yaƙin Badar, Jabra'il ya shawarci Annabi (S.A.W) da ya kashe fursunoni ko kuma ya karɓi fidiyarsu, bayan Annabi (S.A.W) ya yi shawara da kuma buƙatar sahabbansa sai ya amince ya karɓi fidiyarsu.[84] Annabi ya raɓa fursunoni ta hanyar ƙuri'a tsakankanin sahabbai,[85] Sannan ya jaddada kyawunta mu'amala tare da su.[86] Ansar sun ɗebi na su kason fursunonin, sun zaɓi su ci dabino. Haka nan sun ɗora fursunoninsu kan Dawakai su kuma sun tafi da ƙafafunsu.[87]

A cewar Muhammad Hadi Yusufi Garawi, manazarcin tarihin Muslunci, miƙdarin fidiyar ya kasance tsakankanin dinare dubu zuwa dubu huɗu.[88] Waɗanda ba su da kuɗaɗen da za su biya fidiya, sai Annabi (S.A.W) ya sake su kyauta ba tare da biyan fidiya ba.[89]A rahotan Ibn Sa'ad, marubucin tarihi a ƙarni na uku hijira, fursunonin da ba su da kuɗi, amma kuma suna da ilimi, an basu zaɓi su fanshi kansu cikin koyar da mutane goma karatu da rubutu.[90]Annabi (S.A.W) ya yi musayen Amru Bin Abi Sufyan da Sa'ad Bin Nu'uman wanda ya faɗa hannun mushrikan Ƙuraishawa saboda hajji.[91]

Amsa Addu'a Da Kuma Mu'ujizar Annabi (S.A.W)

Ibn Sa'ad yana cewa, lokacin da Annabi (S.A.W) yake tasowa, ya yi addu'a ga masu tafiya da ƙafafunsu, masu talaucin tufafi, masu fama da yunwa da mabuƙata. Tasirin wannan addu'a ya kasance da wani yanayi da a lokacin dawowa daga yaƙi, baki ɗayan musulmi sun samu ababen hawa, masu talaucin tufafi sun samu tufafi, mayunwata sun ƙoshi kuma talakawansu sun zama mawadata ta hanyar fidiyar fursunoni.[92] Haka an naƙalto cewa yayin tafiya zuwa Badar, Raƙumin ɗaya daga cikin sojoji ya faɗi ƙasa. Sai Annabi (S.A.W) ya yayyafawa wannan Raƙumi ruwan alwalarsa, kwatsam sai aka ga wannan Raƙumi ya tashi.[93]

Adadin Shahidan Musulmi Da Waɗanda Aka Kashewa Ƙuraishawa

 
Allon sunayen shahidan Badar da aka kafa a wurin da aka binne su a ƙasar Bada

A yaƙin Badar, musulmi 14 ne suka yi shahada da suka haɗo daga Muhajirun 6 Ansar guda 8.[94] Haka kuma an kashe mutane 70 daga mushrikai ko ma fiye da haka, an kuma kama fursuna 74, a wani naƙali daban, an ambaci cewa an kama mushrikai 49 ko 70.[95] A cewar Ibn Sa'ad a cikin Ɗabaƙat, cikin shugabannin Ƙuraishawa an kashe Shaiba, Utba, Walid Bin Utba,Abu Jahal, Naufil Bin Khuwailid, Asu Bin Sa'id, Abul Bukhtari, Hanzalatu Bin Abi Sufyan, Umayyatu Bin Khalaf da Munabbihu Bin Hajjaj.[96] Sayyid Jafar Murtada Amili, ɗanshi'a manazarcin tarihi (Rasuwa: 2019m) tare da jingina da litattafai ya rubuta cewa Sayyidina Ali (A.S) ya yi ajalin aksarin waɗanda aka kashe a yaƙin Badar.[97]

Sallah Da Binne Shahidai

Waƙidi malamin tarihi ya rubuta cewa Annabi (S.A.W) ne da kansa ya jagoranci sallar shahidai da binne su.[98] Ba'arin masu raunuka sakamakon tsanantar mikinsu sun rasu a kan hanyar dawowa Madina kuma aka binne su a wannan wuri.[99] Wasu adadi daban daga masu raunuka sun rasu bayan dawowa Madina aka kuma binne su a can.[100] Annabi (S.A.W) ya yi sallar la'asar a Badar, sannan kuma kafin faɗuwar Rana, ya fita daga saharar Badar ya nufi garin Madina har ya kai yankin Usailu.[101] A wata riwayar daban, an ce ya yi sallar la'asar ne a yankin Usailu.[102]

Maganar Da Annabi Ya Yi Tare da Gawarwakin Mushrikai A Badar

Babban labari: As'hab Ƙulaibi

Bayan yaƙin Badar, bisa umarnin Annabi (S.A.W) an zuba gawarwakin Mushrikai cikin wata rijiya[103] Da wannan dalili ne suka shahara da sunan As'habu Ƙulaibi (Ma'abota rijiya). Cikin magana da ya yi zuwa gare su bayan zuba su a rijiya, ya zarge su kan ƙaryata saƙon Allah da korar annabinsa daga Makka.[104] Haka nan cikin amsa da ya bawa Umar Bin Khaɗɗab da ya cewa Annabi waɗannan mutane sun mutu ba sa jin me kake faɗa, Annabi ya ce masa suna ji garau kawai dai ba za su iya ba da amsa ba.[105] Ana la'akari da wannan waƙi'a matsayin dalili kan tabbatar da jin matattu da kuma yiwuwar samuwar sadarwa tare da ruhi.[106]

Gazwatu Badar Cikin Waƙoƙin Sayyid Himyari

Sayyid Isma'il Himyari daga mawaƙan Shi'a (Rasuwa: 179 hijira), ya yi bayani zuwan Mala'iku filin Badar kamar haka:

مِيْكَالُ فِي أَلْفٍ وَ جِبْرِيلُ فِي‌
أَلْفٍ وَ يَتْلُوهُمْ سَرَافِيلُ‌
لَيْلَةَ بَدْرٍ مَدَداً أُنْزِلُوا
كَأَنَّهُمْ طَيْرٌ أَبَابِيلُ

Tarjama: Mika'ilu yana tare da sojoji dubu (na mala’iku), Jibrilu ma tare da dubu, Sai Sarafilu ya biyo bayansu. A daren Badar aka saukar da su a matsayin taimako, Kamar tsuntsaye na ababil (da suka zo daga sama).[107]

Bayanin kula

  1. ↑ Alameh Majlesi, Hayat al-Qulob, 2004, juzu'i na 4, shafi.894.
  2. ↑ Ahmadi, Barsi Dala'i Wa Payamadhaye Jange Badar (Ba taakid Ba Jografiyayi Tarikhi Badar),” shafi. 123.
  3. ↑ Tabataba'i, Al-Mizan, 1390 AH, juzu'i. 9, shafi. 38; Makarem Shirazi, Tafsir al-Numno, 1371 AH, juzu'i. 7, shafi. 171; Tayyib, Atyabul al-Bayan fi Tafsir al-Quran, 1369 AH, juzu'i. 3, shafi. 335.
  4. ↑ Makarem Shirazi, Tafsir-e-Numno, 1371, juzu'i. 7, shafi. 173.
  5. ↑ Qurashi Banabi, Tafsiri Ahsan al-Hadith, 1375, juzu'i. 2, shafi. 180.
  6. ↑ Sobhani, Forough Abdit, 2006, shafi. 472.
  7. ↑ Sobhani, Forough Abdit, 2006, shafi. 472.
  8. ↑ Sobhani, Forough Abdit, 2006, shafi. 472.
  9. ↑ Sobhani, Forough Abdit, 2006, shafi. 473.
  10. ↑ Sobhani, Forough Abdit, 2006, shafi. 472.
  11. ↑ Sobhani, Forough Abdit, 2006, shafi. 473.
  12. ↑ Waqidi, al-Maghazi, 1409 AH, juzu'i. 1, shafi. 27.
  13. ↑ Sobhani, Forough Abdit, 2006, shafi. 473.
  14. ↑ Ayati, Tarikh Payambare Islam, 1378, shafi. 255.
  15. ↑ Ayati, Tarikh Payambare Islam, 1378, shafi. 255.
  16. ↑ Tabari, Tarikhul Al'umam Wa Al-Muluk, 1387H, juzu'i. 2, shafi. 437.
  17. ↑ Sobhani, Forough Abdit, 2006, shafi. 473.
  18. ↑ Maqrizi, Imta'ul al-Asma, 1420 AH, juzu'i na 9, shafi na 227.
  19. ↑ Tabari, Tarikhul Al'umam Wa Al-Muluk, 1387H, juzu'i. 2, shafi. 478.
  20. ↑ Sobhani, Forough Abdit, 2006, shafi. 473.
  21. ↑ Waqidi, Al-Magazi, 1409 AH, juzu'i. 1, shafi na 21 da 23.
  22. ↑ Allamah Majlisi, Bihar al-Anwar, 1403 AH, juzu'i. 19, shafi. 332.
  23. ↑ Jafarian, Sireh Rasulu Khoda (S.A.W), 2004, shafi. 476.
  24. ↑ Jafarian, Sireh Rasulu Khoda (S.A.W), 2004, shafi. 477.
  25. ↑ Ibn Sa’ad, Tabaqat al-Kubara, 1418H, juzu’i. 2, shafi. 10.
  26. ↑ Ibn Sa’ad, Tabaqat al-Kubara, 1418H, juzu’i. 2, shafi. 10.
  27. ↑ Har Ameli, Isbatul Hudati Bin Nususi Wal Mu'ujizati, 1425 AH, juzu'i. 1, shafi. 426.
  28. ↑ Ibn Hisham, Al-Sirah Al-Nabawiyyah, Beirut, juzu'i. 1, shafi. 620.
  29. ↑ Moghrizi, Imtaul al-Asma, 1420 AH, juzu'i na 1, shafi na 96.
  30. ↑ Dhahabi, Tarikhul Islam, 1409 Hijira, juzu'i na 2, shafi na 52.
  31. ↑ Tabari, Tarikhul Al'umam Wa Al-Muluk, 1387H, juzu'i. 2, shafi. 436.
  32. ↑ Salehi Damascus, Subulul al-Huda wa al-Rashad Fi SIratil Khair al-Ibad, 1414 AH, juzu'i. 4, shafi. 28.
  33. ↑ Sobhani, Forough Abdit, 2006, shafi. 483.
  34. ↑ Sobhani, Forough Abdit, 2006, shafi. 485.
  35. ↑ Mushat, Anarat al-Dji, 1426 AH, shafi. 124.
  36. ↑ Waqidi, Al-Maghazi, juzu'i. 1, shafi. 62
  37. ↑ Allamah Majlisi, Bihar al-Anwar, 1403 AH, juzu'i. 19, shafi. 334.
  38. ↑ Salehi Damascus, Subulul Al-Huda Wa Al-Rashad, 1414 AH, juzu'i. 4, shafi. 33.
  39. ↑ Waqidi, al-Maghazi, 1409 AH, juzu'i. 1, shafi. 58.
  40. ↑ Majlisi, Muhammad Baqir, Bihar al-Anwar, 1403 AH, juzu'i. 19, shafi. 335.
  41. ↑ Waqidi, Muhammad bin Omar, al-Maghazi, juzu'i. 1, shafi. 76.
  42. ↑ Waqidi, Muhammad bin Omar, al-Maghazi, juzu'i. 1, shafi. 76.
  43. ↑ Amin Aamily, A'ayanush Shia, 1403 AH, juzu'i. 1, shafi. 247.
  44. ↑ Ibn Hisham, Al-Sirah Al-Nabawiyyah, Beirut, juzu'i. 1, shafi na 634.
  45. ↑ Waqidi, al-Maghazi, 1409 AH, juzu'i. 1, shafi. 58.
  46. ↑ Al-Kulaini, Kafi, 1407 AH, juzu'i. 8, shafi. 202.
  47. ↑ Sobhani, Forough Abdit, 2006, shafi. 495.
  48. ↑ Waqidi, Al-Magazi, 1409 Hijira, juzu'i na 1, shafi na 98.
  49. ↑ Majlisi, Muhammad Baqir, Bihar al-Anwar, 1403 AH, juzu'i. 19, shafi. 224.
  50. ↑ Waqidi, Muhammad bin Omar, Al-Maghazi, juzu'i. 1,shafi. 61.
  51. ↑ Alameh Majlisi, Hayat al-Qulob, 2004, juzu'i na 4, shafi na 896.
  52. ↑ Alameh Majlesi, Hayat al-Qulob, 2004, juzu'i na 4, shafi na 897.
  53. ↑ Alameh Majlesi, Hayat al-Qulob, 2004, juzu'i na 4, shafi na 897.
  54. ↑ Balazri, Ansab al-Ashraf, 1417 AH, juzu'i. 1, shafi. 297.
  55. ↑ Sobhani, Forough Abdit, 2006, shafi. 493.
  56. ↑ Sobhani, Forough Abdit, 2006, shafi. 493.
  57. ↑ Diyar Bakri, Tarikh al-Khamis, Beirut, juzu'i na 1, shafi.376; Sobhani, Forough Ebedit, 2005, shafi. 486.
  58. ↑ Dhahabi, Tarikhul Islam, 1409H, juzu'i. 1, shafi. 458; Ibn Saad, Tabaqat, 1418H, juzu'i. 2, shafi. 17.
  59. ↑ Halabi, Al-Sirah al-Halabiyyah, 1427H, juzu'i. 2, shafi. 245; Waqidi, Muhammad bin Omar, al-Maghazi, juzu'i. 1,shafip. 94.
  60. ↑ Amin Amili, A’yan al-Shi’a, 1403 AH, juzu’i. 1, shafi. 248; Majlisi, Muhammad Baqir, Bihar al-Anwar, 1403 AH, juzu'i. 19, shafi. 340.
  61. ↑ Jafarian, Sireh Rasulu Khoda (S.A.W), 2004, shafi. 484.
  62. ↑ Moghrizi, Imta'ul al-Asma, 1420 AH, juzu'i na 1, shafi na 108.
  63. ↑ Ibn Saad, Tabaqat Al-Kubra, 1418H, juzu'i na 2, shafi na 11; Waqidi, Al-Magazi, 1409 AH, juzu'i. 1, shafi na 70 da kuma 81.
  64. ↑ Maqrizi, Imta'ul al-Asma, 1420 AH, juzu'i na 1, shafi 111; Waqidi, Al-Magazi, 1409 Hijira, juzu'i na 1, shafi na 98.
  65. ↑ Yousefi, Mausu'aul Tarikhil Islami, Majmam al-Fikar al-Islami bugu, juzu'i. 2, shafi. 145.
  66. ↑ Jafarian, Sireh Rasulu Khoda (S.A.W), 2004, shafi. 485.
  67. ↑ Waqidi, al-Magazi, 1409 AH, juzu'i na 1, shafi na 100.
  68. ↑ Al-Amili, Sahih Min Sirat al-Nabi al-Azam, 1426 AH, juzu'i na 5, shafi na 89.
  69. ↑ Jafarian, Sireh Rasulu Khoda (S.A.W), 2004, shafi. 485.
  70. ↑ Waqidi, al-Magazi, 1409 AH, juzu'i na 1, shafi na 100.
  71. ↑ Waqidi, al-Magazi, 1409 AH, juzu'i na 1, shafi na 102-103.
  72. ↑ Ibn Saad, Tabaqat, 1418H, juzu'i na 2, shafi na 13.
  73. ↑ Salehi Damascus, Subulul al-Huda wa al-Rashad Fi Tarikhil Khair al-Ibad, 1414 AH, juzu'i. 4, ku. 62.
  74. ↑ Waqidi, al-Magazi, 1409 AH, juzu'i na 1, shafi na 102.
  75. ↑ Maqrizi, Imta'ul al-Asma, 1420 AH, juzu'i na 1, shafi na 113.
  76. ↑ Waqidi, al-Magazi, 1409 AH, juzu'i na 1, shafi na 102.
  77. ↑ Al-Amili, Sahih Min Sirat al-Nabi al-Azam, 1426 AH, Juzu'i na 5, shafi na 89 da 90.
  78. ↑ Ibn Babawaihi, Al-Amali, 1376, shafi. 103.
  79. ↑ Maqrizi, Imta'ul al-Asma, 1420 AH, juzu'i na 9, shafi na 243.
  80. ↑ Waqidi, al-Magazi, 1409 AH, juzu'i na 1, shafi na 106.
  81. ↑ Ibn Hisham, Al-Sirah Al-Nabawiyyah, Beirut, Juzu'i. 1, shafi. 649.
  82. ↑ Sobhani, Forough Abdit, 2006, shafi. 500.
  83. ↑ Sobhani, Forough Abdit, 2006, shafi. 500.
  84. ↑ Yousefi Gharavi, Mausu'atul Tarikhil Islami, Majma' al-Fikr al-Islamiyya Publications, juzu'i. 2, shafi. 153.
  85. ↑ Ibn Athir, Al-Kamil fi al-Tarikh, 1385, juzu'i. 2, shafi. 131.
  86. ↑ Waqidi, al-Magazi, 1409 AH, juzu'i na 1, shafi na 119.
  87. ↑ Yousefi, Mausu'atul Tarikhil Islami, Majmam al-Fikr al-Islami bugu, juzu'i. 2, shafi. 153.
  88. ↑ Yousefi, Mausu'atul Tarikhil Islami, Majmam al-Fikr al-Islami bugu, juzu'i. 2, shafi. 153.
  89. ↑ Yousefi, Mausu'atul Tarikhil Islami, Majmam al-Fikr al-Islami bugu, juzu'i. 2, shafi. 153.
  90. ↑ Ibn Saad, Tabaqat, 1418H, juzu'i. 2, shafi. 16.
  91. ↑ Yousefi, Mausu'atul Tarikhil Islami, Majmam al-Fikr al-Islami bugu, juzu'i. 2, shafi. 14.
  92. ↑ Ibn Saad, Tabaqat, 1418H, juzu'i. 2, shafi. 14.
  93. ↑ Imta'ul al-Asma, 1420H, juzu'i na 1, shafi na 93.
  94. ↑ Allamah Majlisi, Bihar al-Anwar, 1403 AH, juzu'i. 19, shafi. 359.
  95. ↑ Waqidi, al-Maghazi, 1409 AH, juzu'i. 1, shafi. 144.
  96. ↑ Ibn Saad, Tabaqat, 1418H, juzu'i na 2, shafi na 13.
  97. ↑ Al-Amili, Sahih Min Sirat al-Nabi al-Azam, 1426 AH, juzu'i na 5, shafi na 59.
  98. ↑ Waqidi, Al-Magazi, 1409 AH, juzu'i. 1, shafi na 146 da 147.
  99. ↑ Waqidi, al-Maghazi, 1409 AH, juzu'i. 1, shafi. 147.
  100. ↑ Ibn Sa’ad, Tabaqat al-Kubra, 1418H, juzu’i. 3, shafi. 446.
  101. ↑ Alameh Majlesi, Hayat al-Qulob, 1384, juzu'i na 4, shafi na 920.
  102. ↑ Alameh Majlesi, Hayat al-Qulob, 1384, juzu'i na 4, shafi na 920.
  103. ↑ Waqidi, Al-Magazi, 1409 AH, juzu'i. 1, shafi na 111-112; Ibn Hisham, Al-Sira Al-Nabawiyah, 1430H, shafi na 306.
  104. ↑ Waqidi, Al-Magazi, 1409 AH, juzu'i. 1, shafi na 111-112; Ibn Hisham, Al-Sira Al-Nabawiyah, 1430H, shafi na 306.
  105. ↑ Bukhari, Sahihul Bukhari, 1422 AH, juzu'i. 5, shafi. 98.
  106. ↑ Meybodi, Kashf al-Israr, 1371, juzu'i. 4, shafi na 65-66.
  107. ↑ Sheikh Tusi, Amali, 1414 AH, shafi. 199.

Nassoshi

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