An haifi Muhammad ﷺ a Makka (Makkah), Larabawa, a ranar Litinin, 12 ga Rabi' Al-Awal (2

Muhammad (pbuh) was born in Mecca ( Makkah), Arabia, on Monday, 12 Rabi' Al-Awal (2

(August A.D. 570). Mahaifiyarsa, Aminah, ’yar Wahb Ibn Abdu Manaf ce daga gidan Zahrah. Mahaifinsa, ’Abdullah, ɗan Abdul Muttalib ne. An gano asalin nasabarsa zuwa ga shahararren gidan Isma’il, ɗan Annabi Ibrahim, a kusan zuriya ta arba’in.

August A.D. 570). His mother, Aminah, was the daughter of Wahb Ibn Abdu Manaf of the Zahrah family. His father, 'Abdullah, was the son of Abdul Muttalib. His genealogy has been traced to the noble house of Ishmael, the son of Prophet Abraham in about the fortieth descend.

Mahaifin Muhammad ﷺ ya rasu kafin haihuwarsa.

Muhammad's father died before his birth.

Kafin ya cika shekara shida, mahaifiyarsa ta rasu, sai Muhammad ﷺ, wanda ya zama maraici sau biyu, ya koma karkashin kulawar kakansa Abdul Muttalib, wanda ya kula da shi da tausayi sosai. Amma tsohon shugaban ya rasu shekaru biyu bayan haka. A lokacin mutuwarsa, ya danka wa dansa Abu Talib kula da karamin maraicin.

Before he was six years old his mother died, and the doubly orphaned Muhammad was put under the charge of his grandfather Abdul Muttalib who took the most tender care of him. But the old chief died two years afterwards. On his deathbed he confided to his son Abu Talib the charge of the little orphan.

Lokacin da Muhammad ﷺ yana da shekara goma sha biyu, ya yi tafiya tare da kawunsa Abu Talib don kasuwanci zuwa Siriya, kuma suka ci gaba har zuwa Busra. Tafiyar ta dauki watanni da dama. A Busra ne wani malamin Kiristi mai suna Bahira ya haɗu da Muhammad ﷺ. An ruwaito cewa ya ce wa Abu Talib:

When Muhammad was twelve years old, he accompanied his uncle Abu Talib on a mercantile journey to Syria, and they proceeded as far as Busra. The journey lasted for some months. It was at Busra that the Christian monk Bahira met Muhammad. He is related to have said to Abu Talib:

"Ka koma tare da wannan yaron, ka kiyaye shi daga ƙiyayyar Yahudawa, don wata babbar makoma tana jiran ɗan ɗan'uwanka."

'Return with this boy and guard him against the hatred of the Jews, for a great career awaits your nephew."

Bayan wannan tafiya, rayuwar matashin Muhammad ﷺ ta wuce ba tare da wani abu mai muhimmanci ba, amma dukkan masana tarihi sun yarda cewa yana da kyawawan dabi'u da tsarkin halaye irin wadanda ba kasafai ake samunsu ba a tsakanin mutanen Makka. Kyakkyawar halayensa da mutuncinsa, duk da cewa ba ya neman girma, sun samu yabon mazauna Makka, kuma da yarjejeniyar kowa aka ba shi lakabin "Al Ameen", wato Amintacce.

After this journey, the youth of Muhammad seems to have been passed uneventfully, but all authorities agree in ascribing to him such correctness of manners and purity of morals as were rare among the people of Mecca. The fair character and the honorable bearing of the unobtrusive youth won the approbation of the citizens of Mecca, and b y common consent he received the title of "Al Ameen," The Faithful.

A cikin shekarunsa na farko, Muhammad ﷺ bai tsira daga damuwoyin rayuwa ba. Ya kasance yana kiwon garkunan kawunsa, wanda, kamar sauran Bani Hashim, ya rasa mafi yawan dukiyarsa.

In his early years, Muhammad was not free from the cares of life. He had to watch the flocks of his uncle, who, like the rest of the Bani Hashim, had lost the greater part of his wealth.

Tun daga ƙuruciya har zuwa balaga ya rayu rayuwa mai kusan kaɗaici. Rashin doka da ya yi katutu a tsakanin mutanen Makka, da kuma tashe-tashen hankula marasa dalili da suke barkewa cikin jini tsakanin kabilu masu zuwa Kasuwar Okadh (wadda ake kira Olympia ta Larabawa), tare da lalacewar ɗabi'a da shakku na Quraish, sun haifar da tausayi da baƙin ciki a zuciyar wannan matashi mai ji da hankali. Irin waɗannan al'amura na wahalar al'umma da lalacewar addini sun kasance alamun zamanin da ɗabi'a ta lalace.

From youth to manhood he led an almost solitary life. The lawlessness rife among the Meccans, the sudden outbursts of causeless and bloody quarrels among the tribes frequenting the Fair of Okadh (The Arabian Olympia), and the immorality and skepticism of the Quraish, naturally caused feelings of pity and sorrow in the heart of the sensitive youth. Such scenes of social misery and religious degradation were characteristic of a depraved age.

Lokacin da Muhammad ya kai shekara ashirin da biyar, ya sake tafiya zuwa Sham a matsayin wakili na wata mace mai daraja da arziki daga Quraishawa, mai suna Khadijah, wadda ta rasa mijinta. Bayan ya nuna kansa amintacce a harkokin kasuwancin wannan mace, ba da daɗewa ba ta aure shi. Wannan aure ya zama mai albarka da farin ciki na musamman. Khadijah ta girme shi sosai, amma duk da bambancin shekarun da ke tsakaninsu, akwai ƙauna da sadaukarwa mai zurfi daga bangarorin biyu. Wannan aure ya ba shi zuciyar mace mai tausayi, wadda koyaushe take shirye ta ta'azantar da shi a lokacin baƙin ciki, kuma ta kiyaye cikinsa ƙaramar wutar bege mai rauni, a lokacin da babu wani mutum da ya yarda da shi, kuma duniya ta bayyana mai duhu a idanunsa.

When Muhammad was twenty five years old, he traveled once more to Syria as a factor of a noble and rich Quraishi widow named Khadijah; and, having proved himself faithful in the commercial interests of that lady, he was soon rewarded with her hand in marriage. This marriage proved fortunate and singularly happy. Khadijah was much the senior of her husband, but in spite of the disparity of age between them, the most tender devotion on both sides existed. This marriage gave him the loving heart of a woman who was ever ready to console him in his despair and to keep alive within him the feeble, flickering flame of hope when no man believed in him and the world appeared gloomy in his eyes.

Har ya kai shekara talatin, Muhammad ﷺ ya kusan zama baƙo ga duniyar waje. Tun bayan mutuwar kakansa, iko a Makka ya rabu tsakanin dattawa goma da suka kafa majalisar mulki ta Ƙungiyar Larabawa. Babu wata yarjejeniya a tsakaninsu da za ta tabbatar da kare haƙƙoƙin mutane da dukiyoyinsu. Ko da yake dangantakar iyali tana ba wa 'yan ƙasa wani matakin kariya, amma baƙi sukan fuskanci zalunci da azabtarwa. A lokuta da yawa ana kwace musu kayansu, har ma da matansu da 'ya'yansu mata. Bisa shawarar Muhammad ﷺ amintacce, an farfado da wata tsohuwar yarjejeniya mai suna Ƙungiyar Fudul, wato alheri, da manufar dakile ta'addanci da kare duk wanda ya raunana - ko ɗan Makka ne ko baƙo, mai 'yanci ko bawa - daga duk wata cuta ko zalunci da zai iya fuskanta a cikin yankunan Makka.

Until he reached thirty years of age, Muhammad was almost a stranger to the outside world. Since the death of his grandfather, authority in Mecca was divided among the ten senators who constituted the governing body of the Arabian Commonwealth. There was no such accord among them as to ensure the safety of individual rights and property. Though family relations afforded some degree of protection to citizens, yet strangers were frequently exposed to persecution and oppression. In many cases they were robbed, not only of their goods, but even of their wives and daughters. At the instigation of the faithful Muhammad, an old league called the Federation of Fudul, i.e., favors was revived with the object of repressing lawlessness and defending every weak individual - whether Meccan or stranger, free or slave - against any wrong or oppression to which he might be the victim within the territories of Mecca.

Lokacin da Muhammad ya kai shekara talatin da biyar, ya warware wata babbar sabani da hukuncinsa, wanda ya yi barazanar jefa dukan Larabawa cikin wani sabon jerin yake-yake nasu da suke yawaita. A lokacin sake gina Ka'aba, Gidan Mai Tsarki, a shekara ta 605 Miladiyya, sai aka taso da tambaya kan wane ne zai samu girmar ɗaga Dutsen Baƙi, wato tabarrukin Gidan nan mafi tsarki, zuwa wurinsa da ya dace. Kowace kabila ta yi iƙirarin wannan girma. Dattijo mafi tsufa ya shawarci masu jayayya da su karɓi mutum na farko da zai shigo ta wata ƙofa a matsayin mai shiga tsakani. An amince da wannan shawara, kuma mutum na farko da ya shiga ta ƙofar shi ne Muhammad ﷺ "Al-Ameen". Shawararsa ta gamsar da dukan ɓangarorin da ke takaddama. Ya umarci a sanya dutsen a kan wani yanki na zane, sannan kowace kabila ta raba girman ɗagawa ta hanyar riƙe wani ɓangare na zanen. Ta haka aka ajiye dutsen a wurinsa, aka kuma kammala sake ginin Gidan ba tare da wani tsaiko ba.

When Muhammad reached thirty-five years, he settled by his judgment a grave dispute, which threatened to plunge the whole of Arabia into a fresh series of her oft-recurring wars. In rebuilding the Sacred House of the Ka'ba in A.D. 605, the question arose as to who should have the honor of raising the black stone, the most holy relic of that House, into its proper place. Each tribe claimed that honor. The senior citizen advised the disputants to accept for their arbitrator the first man to enter from a certain gate. The proposal was agreed upon, and the first man who entered the gate was Muhammad "Al-Ameen." His advice satisfied all the contending parties. He ordered the stone to be placed on a piece of cloth and each tribe to share the honor of lifting it up by taking hold of a part of the cloth. The stone was thus deposited in its place, and the rebuilding of the House was completed without further interruption.

An rawaito cewa, a wannan lokacin, wani mutum mai suna Usman, Ibn Huwairith, wanda zinariyar Byzantine ta goyi bayansa, ya yi yunkurin mayar da yankin Hijaz ya zama wani yanki mai karkashin Roma, amma yunkurin ya gaza, musamman ta hannun Muhammad ﷺ.

It is related that, about this time, a certain Usman, Ibn Huwairith, supported by Byzantine gold, made an attempt to convert the territory of Hijaz into a Roman dependency, but the attempt failed, chiefly through the instrumentality of Muhammad.

Waɗannan su ne kusan dukkan ayyukan jama'a da masana tarihi suka ruwaito waɗanda Muhammad ﷺ ya shiga cikinsu a shekaru goma sha biyar na farko na aurensa da Khadijah. Game da rayuwarsa ta sirri kuwa, an bayyana shi a matsayin mai taimakon mabukata da marasa ƙarfi koyaushe. Kawunsa Abu Talib ya shiga cikin wahala saboda ƙoƙarin da yake yi na kiyaye matsayin iyalinsu na da. Muhammad ﷺ, wanda a wannan lokaci ya zama mai arziki sosai ta hanyar aurensa da Khadijah, ya yi ƙoƙarin biyan wani sashe na bashin godiya da alhakin da yake bin kawunsa ta hanyar ɗaukar nauyin renon da ilimantar da ɗansa 'Ali. Bayan shekara guda kuma ya karɓi 'Akil, wani ɗan kawunsa, a matsayin ɗansa na riko.

These are nearly all the public acts related by historians in which Muhammad took part in the first fifteen years of his marriage to Khadijah. As for his private life he is described to have been ever helpful to the needy and the helpless. His uncle Abu Talib had fallen into distress through his endeavors to maintain the old position of his family. Muhammad, being rather rich at this time by his alliance with Khadijah, tried to discharge part of the debt of gratitude and obligation which he owed to his uncle by undertaking the bringing up and education of his son 'Ali. A year later he adopted 'Akil, another of his uncle's sons.

Khadija ta haifa wa Muhammad ﷺ 'ya'ya maza uku da 'ya'ya mata huɗu. Dukan 'ya'yan maza sun rasu tun suna yara, amma a cikin son 'Ali ya sami ta'aziyya sosai.

Khadijah bore Muhammad three sons and four daughters. All the males died in childhood, but in loving 'Ali he found much consolation.

A wannan lokaci, Muhammad ﷺ ya nuna misali mai kyau na jin kai, wanda ya haifar da tasiri mai amfani ga mutanensa. Matarsa Khadijah ta ba shi kyauta wani bawa matashi mai suna Zaid Ibn Haritha, wanda aka kawo shi Makka a matsayin fursuna aka sayar wa Khadijah. Da Haritha ya ji cewa Muhammad ﷺ yana da Zaid, sai ya zo Makka ya ba da kuɗi mai yawa don fansarsa.

About this time, Muhammad set a good example of kindness, which created a salutary effect upon his people. His wife Khadijah had made him a present of young slave named Zaid Ibn Haritha, who had been brought as a captive to Mecca and sold to Khadijah. When Haritha heard that Muhammad possessed Zaid, he came to Mecca and offered a large sum for his ransom.

Sai Muhammadu ya ce: "Bari Zaid ya zo nan; idan ya zaɓi ya tafi tare da ku, ku ɗauke shi ba tare da fansa ba; amma idan zaɓinsa ya zauna tare da ni, to me zai hana in riƙe shi?" Lokacin da aka kawo Zaid gaban Muhammadu ﷺ, sai ya bayyana cewa zai zauna tare da maigidansa, wanda ya yi da shi kamar ɗansa tilo. Da Muhammadu ﷺ ya ji haka, sai ya kama Zaid da hannu ya kai shi wajen Baƙin Dutse na Ka'aba, inda ya karɓe shi a bainar jama'a a matsayin ɗansa, abin da mahaifinsa ya amince da shi, ya koma gida cikin farin ciki. Daga wannan lokaci, an kira Zaid da suna ɗan Muhammadu ﷺ.

Shekaru da yawa bayan aurensa, Muhammad ﷺ ya saba da keɓe kansa a cikin wani kogo a Dutsen Hira, wanda yake ƴan mil kaɗan daga Makka. Zuwa wannan kogo yake tafiya domin yin salla da tunani, wani lokaci shi kaɗai, wani lokaci tare da iyalinsa. A can sau da yawa yakan shafe dukan dare cikin zurfin tunani da zurfin addu'a ga Allah Mai Ganin Abin Ɓoye amma Masani Komai, Ubangijin Duniya. A ɗaya daga cikin waɗannan lokutan keɓewa, a cikin shiru na dare, lokacin da babu tausayin ɗan Adam a kusa, ne wani malaika ya zo masa ya faɗa masa cewa shi Manzon Allah ne, wanda aka aika don mayar da wani mutane da suka ɓace zuwa ga sanin Ubangijinsu da bautarsa.

For years after his marriage, Muhammad had been accustomed to secluding himself in a cave in Mount Hira, a few miles from Mecca. To this cave he used to go for prayer and meditation, sometimes alone and sometime with his family. There, he often spent the whole nights in deep thought and profound communion with the Unseen yet All-Knowing Allah of the Universe. It was during one of those retirements and in the still hours of the night, when no human sympathy was near, that an angel came to him to tell him that he was the Messenger of Allah sent to reclaim a fallen people to the knowledge and service of their Lord.

Masana tarihin hadisai masu inganci na Musulunci sun yarda a kan wannan labari game da wahayin farko da Annabi ﷺ ya samu.

Renowned compilers of authentic traditions of Islam agree on the following account of the first revelations received by the Prophet.

Muhammad ﷺ yana kebe kansa a cikin kogon Dutsen Hira yana ibada na kwana uku da dare uku.

Muhammad would seclude himself in the cave of Mount Hira and worship three days and nights.

Duk lokacin da ya so, yakan koma wurin iyalinsa a Makka, sannan ya sake komawa, yana ɗaukar abubuwan da yake bukata na rayuwa tare da shi. Haka ya ci gaba da komawa wurin Khadija lokaci-lokaci, har wata rana wahayi ya sauka a kansa, Mala'ika Gabriel ya bayyana gare shi ya ce:

He would, whenever he wished, return to his family at Mecca and then go back again, taking wihim the necessities of life. Thus he continued to return to Khadijah from time to time until one day the revelation came down to him and the Angel Gabriel (Jibreel) appeared to him and said:

"Karanta!" Amma tun da Muhammad ﷺ ba ya iya karatu, bai taɓa samun koyarwa a karatu ko rubutu ba, sai ya ce wa mala'ikan:

"Read!" But as Muhammad was illiterate, having never received any instruction in reading or writing, he said to the angel:

Bayan wannan abu, Khadija ta je wurin dan uwanta Waraqa Ibn Naufal, wanda tsoho ne kuma makaho, kuma ya san Littattafan Yahudawa da Nasara, an ce ya fassara su zuwa Larabci. Da ta fada masa abin da ta ji, sai ya yi ihu ya ce: "Tsarki! Tsarki! Lalle wannan shi ne Namus (Ruhu Mai Tsarki) wanda ya zo wurin Musa. Zai zama annabi ga mutanensa. Ka fada masa wannan, ka umarce shi ya yi jarumta a zuciyarsa." Lokacin da mutanen biyu suka sake haduwa a kan titi, tsohon makaho masanin Littattafan Yahudawa da Nasara ya yi magana game da imaninsa da amincewarsa: "Na rantse da Wanda hannunsa ne rayuwar Waraqa take, Allah ya zabe ka ka zama annabi ga wannan al'umma. Za su kira ka makaryaci, za su tsananta maka, za su kore ka, kuma za su yaki ka. Da ma ina raye har zuwa wadancan kwanaki. Zan yi yaki tare da wadannan." Sai ya sumbaci goshinsa.

After this experience Khadijah went to her cousin Waraqa Ibn Naufal, who was old and blind and who knew the Scriptures of the Jews and Christians, and is stated to have translated them into Arabic. When she told him of what she had heard, he cried out: "Holy! Holy! Verily, this is the Namus (The Holy Spirit) who came to Moses. He will be the prophet of his people. Tell him this and bid him to be brave at heart." When the two men met subsequently in the street, the blind old student of the Jewish and Christian Scriptures spoke of his faith and trust: "I swear by Him in Who hand Waraqa's life is, Allah has chosen you to be the prophet of this people. They will call you a liar, they will persecute you, they will banish you, and they will fight against you. Oh, that I could live to those days. I would fight for these." And he kissed him on the forehead.

Vision ta farko ta biyo bayan wani lokaci mai tsawo, a lokacin ne Muhammad ﷺ ya sha wahalar damuwar zuciya sosai. Allah Mai Girma ne kaɗai Ya san abin da Muhammad ﷺ zai kasance yana tunani da ji a wannan lokaci. Wataƙila yana cikin damuwa game da wahayinsa, yana rashin tabbas game da yadda mafi yawan mutanen Makka za su karɓi ni'imar Allah, domin muradansu na cikin haɗari. A lokacin, mutanen Makka sun dogara sosai ga kasuwancin da ya ta'allaka da al'adun shirka da bautar arna na gumaka da siffofi da sauran abubuwan da suke bautawa. Ba zai yiwu a yi tunani game da makomarsa da nauyin da ke kansa ga mutanen duniya ba, da kuma ƙalubalen da Allah Mai Girma ya zaɓe shi dominsu ba.

The first vision was followed by a considerable period, during which Muhammad suffered much mental depression. Only Almighty Allah knows what Muhammad must have been thinking and feeling at that time. He may have been worried about his visions, uncertain as to how the majority of the Makkans would treat Allah's blessing, since their own interests were at stake. The Makkans, at that time, relied heavily on trade that revolved around polytheistic and pagan rituals of false idols and statues and other things that they worshipped. One can't contemplate his future and responsibilities to the people of the world, as well as the challenges that Allah Almighty had chosen him for.

Mala'ika ya yi magana da zuciyar da ke cikin baƙin ciki, yana ba ta bege da amana, da kuma kyakkyawar makoma inda zai ga mutanen duniya suna taruwa cikin addini guda na gaskiya. An bayyana masa ƙaddararsa, a lokacin da yake nitse cikin tunani mai zurfi, cikin damuwa da baƙin ciki, sai ya ji wata murya daga sama tana kiransa da ya tashi ya yi wa'azi.

The angel spoke to the grieved heart of hope and trust and of the bright future when he would see the people of the earth crowding into the one true faith. His destiny was unfolded to him, when, wrapped in profound meditation, melancholy and sad, he felt himself called by a voice from heaven to arise and preach.

Ya kai (Muhammadu) wanda aka nannade cikin tufafi! Ka tashi ka yi gargadi! Kuma Ubangijinka (Allah)

"O you (Muhammad) enveloped (in garments)! Arise and warn! And your Lord (Allah)

"Ka girmamaka!" (Surah Al-Muddaththir 74:1-3, Alƙur'ani)

magnify!" (Ch 74:1-3 Quran)

Ya tashi ya tsunduma cikin aikin da aka kira shi zuwa gare shi. Khadijah ce ta fara karɓar manufarsa. Ta gaskata da wahayin, ta bar bautar gumaka ta mutanenta, kuma ta haɗu da shi cikin tsarkin zuciya da yin addu'o'i ga Allah Maɗaukaki ﷺ.

He arose and engaged himself in the work to which he was called. Khadijah was the first to accept his mission. She was to believe in the revelations, to abandon the idolatry of her people and to join him in purity of heart and in offering up prayers to Allah the Almighty.

A farkon aikin annabcinsa, Muhammad - wanda ake kira Manzon Allah ﷺ daga yanzu - ya bayyana ran sa ga waɗanda ke kusa da shi kawai, yana ƙoƙarin 'yantar da su daga munanan ayyukan kakanninsu. Bayan Khadija, binsa na gaba shi ne Ali, dan uwansa. Manzon Allah ﷺ sau da yawa yana tafiya cikin hamada kewayen Makka tare da matarsa da ɗan uwansa matashi, domin su tare su miƙa godiyarsu daga zuciya ga Ubangijin dukkan halittu saboda ni'imominsa masu yawa. Wata rana Abu Dalib, mahaifin Ali, ya ba su mamaki. Ya ce wa Manzon Allah ﷺ: "Ya ɗan ɗan'uwana, wane addini ne wannan da kake bi?" Sai Manzon Allah ﷺ ya amsa: "Addinin Allah ne, na Mala'ikunsa, na Manzanninsa, da na kakanmu Ibrahim. Allah ya aiko ni ga bayinsa, don in shiryar da su zuwa ga gaskiya, kai kuwa, ya kawuna, ka fi cancanta da hakan fiye da kowa. Ya dace in kira ka haka, kuma ya dace ka karɓi gaskiyar ka taimaka wajen yada ta." Abu Dalib ya amsa: "Ɗan ɗan'uwana, ba zan iya barin addinin kakannina ba; amma ina rantsuwa da Ubangiji Mafi Girma, muddin raina yana raye, babu wanda zai kuskura ya cuce ka." Sannan ya juya ga Ali, shugaba mai daraja ya tambaye shi wane addini yake bi. Ali ya ce: "Ya baba, na yi imani da Allah da Manzonsa, kuma ina tare da shi." Abu Dalib ya amsa: "To ɗana, ba zai kira ka zuwa ga wani abu ba sai abin da yake alheri, saboda haka kana da 'yancin ka bi shi." Bayan Ali, ɗan riƙon Muhammad ﷺ, Zaid, ya karɓi sabon addinin. Bayan sa kuma Abu Bakar ya biyo baya, shi babban mutum ne a kabilar Quraish, kuma ɗan kasuwa mai gaskiya kuma mai dukiya, wanda ke da babban daraja a wajen 'yan ƙasarsa. Shi ya girme Manzon Allah ﷺ da shekara biyu kacal. Karɓar sabon addinin da ya yi yana da babban tasiri a ɗabi'a. Ba da daɗewa ba, manyan mutane biyar suka zo gaban Manzon Allah ﷺ suka karɓi Musulunci. Wasu da yawa daga cikin talakawan Larabawa su ma sun zo suka karɓi sabon addinin.

At the beginning of his mission, Muhammad - hereinafter called the Prophet - opened his soul only to those who were attached to him and tried to free them from the gross practices of their forefathers. After Khadijah, his cousin' Ali was the next companion. The Prophet used often to go into the desert around Mecca with his wife and young cousin that they might together offer their heart felt thanks to the Lord of all nations for His manifold blessings. Once they were surprised by Abu Talib, the father of 'Ali. He said to the Prophet: "O son of my brother, what is this religion you are following?" "It is the religion of Allah of His Angels, of His Messengers and of our ancestor Abraham," answered the Prophet. "Allah has sent me to His servants, to direct them towards the truth, and you, O my uncle, are the most worthy of all. It is meet that I should thus call upon you and it is meet that you should accept the truth and help in spreading it." Abu Talib replied: "Son of my brother, I cannot abjure the religion of my fathers; but by the Supreme Lord, while I am alive, none shall dare to injure you." Then turning towards 'Ali, the venerable chief asked what religion was his. Ali answered: "O father, I believe in Allah and His Prophet and go with him." Abu Talib replied: "Well my son, he will not call you to anything except what is good, therefore you are free to go with him." After 'Ali, Muhammad's adopted son Zaid became a convert to the new faith. He was followed by Abu Bakr, a leading member of the Quraish tribe and an honest, wealthy merchant who enjoyed great consideration among his compatriots. He was but two years younger than the Prophet. His adoption of the new faith was of great moral effect. Soon after, five notables presented themselves before the Prophet and accepted Islam. Several converts also came from lower classes of the Arabs to adopt the new religion.

Tsawon shekaru uku masu wahala, Annabi ya yi aiki cikin natsuwa sosai don ceto mutanensa daga bautar gumaka. Shirka tana da tushe mai zurfi a tsakanin mutane. Tana da abubuwan jan hankali, waɗanda sabon addini a tsarkinsa bai da su. Ƙuraishawa suna da moriyar kansu ta kayan duniya a cikin tsohuwar bauta, kuma darajarsu ta dogara da ci gabanta. Annabi ya wajaba ya yi gwagwarmaya da bautar gumaka ta mabiyanta, kuma ya yi adawa da masu mulki na ƙananan mutane masu iko, waɗanda ke jagorantar al'amuransu.

For three weary long years, the Prophet labored very quietly to deliver his people from the worship of idols. Polytheism was deeply rooted among the people. It offered attractions, which the new faith in its purity did not possess. The Quraish had personal material interests in the old worship, and their prestige was dependent upon its maintenance. The Prophet had to contend with the idolatrous worship of its followers and to oppose the ruling oligarchy, which governed its destinies.

Bayan shekara uku na gwagwarmaya akai-akai amma cikin natsuwa, an samu mabiya talatin kacal. Sai kuma wani muhimmin sauyi ya faru a dangantakar Annabi ﷺ da mutanen Makka. 'Yan ƙasarsa sun fara shakkar hankalinsa, suna ganin cewa mahaukaci ne ko kuma aljani ya shige shi. Har zuwa lokacin, yana wa'azi a boye kuma ba tare da jawo hankali ba. Yanzu ya yanke shawarar kiran mutanen Makka a fili, yana roƙon su su bar bautar gumaka. Saboda haka ya shirya taro a wani tudu da ke kusa, can kuma ya yi musu magana game da wautarsu a idon Allah, na bautar guntayen dutse da suke kira allolinsu. Ya gayyace su da su bar tsohuwar ibadarsu ta sabo, su rungumi addinin soyayya, gaskiya da tsarki. Ya gargaɗe su game da irin ƙaddarar da ta faɗa wa al'ummomin da suka gabata waɗanda ba su kula da wa'azin annabawan baya ba. Sai dai taron ya watse ba tare da sauraron gargaɗin da Annabi ﷺ ya yi musu ba.

After three years of constant but quiet struggle, only thirty followers were secured. An important change now occurred in the relations of the Prophet with the citizens of Mecca. His compatriots had begun to doubt his sanity, thinking him crazy or possessed by an evil spirit. Hitherto he preached quietly and unobtrusively. He now decided to appeal publicly to the Meccans, requesting them to abandon their idolatry. For this he arranged a gathering on a neighboring hill and there spoke to them of their folly in the sight of Allah in worshipping pieces of stone which they called their gods. He invited them to abandon their old impious worship and adopt the faith of love, truth and purity. He warned them of the fate that had overtaken past races who had not heeded the preaching of former prophets. But the gathering departed without listening to the warning given them by the Prophet.

Bayan da ya gaza shawo kan 'yan ƙasarsa su saurare shi, sai ya mayar da hankalinsa ga baƙi da ke zuwa birnin domin kasuwanci ko aikin hajji. Amma Quraishawa sun yi ƙoƙarin kawo cikas ga ƙoƙarinsa. Sun yi gaggawar haɗuwa da baƙin a hanyoyi daban-daban, domin su gargaɗe su kada su yi wata mu'amala da Annabi ﷺ, wanda suka siffanta shi a matsayin maye mai haɗari. Lokacin da mahajjata ko 'yan kasuwa suka koma gidajensu, sun ɗauki labarin zuwan wannan mai wa'azi jarumi wanda ke kira ga Larabawa da ƙarfi - tare da haɗarin rayuwarsa - da su bar bautar gumakansu masu ƙaunata.

Yanzu Annabi da mabiyansa sun fuskanci wasu tsangwama da wulakanci. Quraishawa masu adawa sun hana Annabi ﷺ yin sallolinsa a Ka'aba, Gidan Tsarki; sun bi shi duk inda ya je; sun rufe shi da mabiyansa da datti da kazanta yayin da suke ibada; sun watsa kaya a wuraren da yake yawan zuwa domin ibada da tunani. Duk da wadannan jarrabawa, Annabi ﷺ bai karaya ba. Yana cike da yarda da manufarsa, ko da a lokuta da dama an jefa shi cikin hadarin rasa ransa.

Now the Prophet and his followers became subject to some persecution and indignity. The hostile Quraish prevented the Prophet from offering his prayers at the Sacred House of the Ka'ba; they pursued him wherever he went; they covered him and his disciples with dirt and filth when engaged in their devotions; they scattered thorns in the places which he frequented for devotion and meditation. Amidst all these trials the Prophet did not waver. He was full of confidence in his mission, even when on several occasions he was put in imminent danger of losing his life.

A wannan lokaci Hamza, ƙaramin ɗan Abdul Muɗɗalib, ya karɓi Musulunci. Hamza mutum ne mai ƙwarin gwiwa sosai, jarumin soja wanda bai ji tsoro ba, mai karimci kuma mai gaskiya, wanda jaruntakarsa ta sa aka ba shi laƙabin "Zakin Allah". Ya zama mai bin Musulunci sosai, kuma ya rasa ransa saboda wannan manufa.

At this time Hamza, the youngest son of Abdul Muttalib, adopted Islam. Hamza was a man of distinguished bravery, an intrepid warrior, generous and true, whose heroism earned for him the title of the "Lion of Allah." He became a devoted adherent of Islam and everlost his life in the cause.

Annabi ﷺ ya ci gaba da yin da'awa ga Larabawa cikin tausasawa da hikima. Ya kira mutanen, waɗanda suka saba da zalunci da aikata laifi, da su bar munanan ayyukansu. Da kalmomi masu zafi waɗanda suka tada zukatan masu saurarensa, ya gargaɗe su game da azabar da Allah ya aukar wa kabilun dā na 'Ad da Thamud, waɗanda suka ƙi biyayya ga koyarwar manzannin Allah zuwa gare su. Ya rantse da su da kyawawan abubuwan halitta, da hasken tsakar rana, da dare idan ya shimfiɗa labulensa, da rana idan ta bayyana cikin ɗaukaka, domin su saurari gargaɗinsa kafin irin wannan hallaka ta same su. Ya yi musu magana game da Ranar Lissafi, lokacin da ayyukansu a duniya za a auna a gaban Alƙali Madawwami, lokacin da za a tambayi yaran da aka binne da rai saboda wane laifi aka kashe su.

The Prophet continued preaching to the Arabs in a most gentle and reasonable manner. He called thepeople, so accustomed to iniquity and wrong doings, to abandon their abominations. In burning words which excited the hearts of his hearers, he warned them of the punishment which Allah had inflicted upon the ancient tribes of 'Ad and Thamud who had obstinately disobeyed the teachings of Allah's messengers to them. He adjured them by the wonderful sights of nature, by the noon day brightness, by the night when it spreads its veil, by the day when it appears in glory to listen to his warning before a similar destruction befell them. He spoke to them of the Day of Reckoning, when their deeds in this world will be weighed before the Eternal Judge, when the children who had been buried alive will be asked for what crime they were put to death.

Wata rana Quraishawa sun yi ƙoƙarin sa Annabi ya daina koyarwarsa ta sabon addini, wadda ta haifar da rarrabuwar kai a tsakanin mutanensu. 'Utba Ibn Rabi'a aka zaɓa ya je wurin Annabi ya yi magana da shi. 'Utba ya ce: "Ya ɗan ɗan'uwana, an bambanta ka da kyawawan halayenka; amma ka haifar da rarrabuwar kai a tsakanin mutanenmu, ka jawo saɓani a cikin iyalanmu; ka ƙi gumakanmu da allolinmu, kuma kana zargin kakanninmu da kafirci. Yanzu mun zo ne domin mu gabatar maka da wata shawara, kuma ina roƙonka ka yi tunani sosai kafin ka ƙi ta." "Ina sauraronka, ya uban Walid," in ji Annabi. "Ya ɗan ɗan'uwana, idan wannan al'amari yana nufin ka samu dukiya, daraja, da martaba, to, a shirye muke mu tara maka dukiya fiye da wadda kowane ɗaya daga cikinmu yake da ita; za mu sa ka zama shugabanmu, kuma ba za mu yi komai ba sai da kai. Idan kana son mulki, za mu naɗa ka sarkinmu; kuma idan aljanin da ya mallake ka ba za a iya kawar da shi ba, za mu kawo maka likitoci mu ba su arziki har sai sun warkar da kai." Da 'Utba ya gama jawabinsa, sai Annabi ya ce: "Yanzu ka saurare ni, ya uban Walid." "Ina sauraro." Ya amsa. Sai Annabi ya karanta masa ayoyi goma sha uku na farko na Suratu Fussilat, waɗanda ma'anarsu za a iya fassara su kamar haka: Ƙasa daga Mai rahama, Mai jin ƙai.

One day the Quraish tried to induce the Prophet to discontinue his teachings of the new religion, which had sown discord among their people. 'Utba Ibn Rabi'a, was delegated to see the Prophet and speak to him. 'Utba said: "O son of my brother, you are distinguished by your qualities; yet you have sown discord among our people and cast dissension in our families; you denounced our gods and goddesses and you charge our ancestors with impiety. Now we are come to make a proposition to you, and I ask you to think well before you reject it." "I am listening to you, O father of Walid," said the Prophet. "O son of my brother, if by this affair you intend to acquire riches, honors, and dignity, we are willing to collect for you a fortune larger than is possessed by any one of us; we shall make you our chief and will do nothing without you. If you desire dominion, we shall make you our king; and if the demon which possesses you cannot be subdued, we will bring you doctors and give them riches until they cure you." When 'Utba had finished his discourse, the Prophet said: "Now listen to me, O father of Walid." "I listen." He replied. The Prophet, recited to him the first thirteen verses of Surah Fussilat, which maybe interpreted as follows:

Ha Mim (Waɗannan haruffa suna ɗaya daga cikin mu'ujizojin Alƙur'ani, kuma babu wanda ya san ma'anarsu sai Allah Shi kaɗai). Saukarwa daga Allah Mai Rahama, Mai Jin ƙai. Littafi wanda ayoyinsa aka bayyana su dalla-dalla - Alƙur'ani cikin harshen Larabci ga mutanen da suka sani. Yana mai bayar da bushara (ta Aljannah) ga wanda ya yi imani da Tauhidin Allah, wato tauhidin Musulunci.

"Ha Mim (These letters are one of the miracles of the Quran, and none but Allah Alone knows their meanings). A revelation from Allah the Most Beneficent, the Most Merciful. A Book whereof the Verses are explained in detail; - a Quran in Arabic for people who know. Giving glad tidings (of Paradise to the one who believes in the Oneness of Allah, Islamic Monotheism)

Azabar da Quraishawa suka yi wa Musulmai ta ƙara tsanani kowace rana, kuma wahalhalun sahabban Annabi suka zama abin da ba za a iya jurewa ba. Ya ji labarin adalci, haƙuri da karimci na sarkin Kiristan da ke makwabtaka da su a Habasha. Ya bayar da shawarar cewa duk wanda daga cikin sahabbansa ba shi da kariya ya nemi mafaka a masarautar wannan sarki mai tsoron Allah, Al Najashi (Negus). Kimanin mutum goma sha biyar daga cikin Musulmai marasa kariya suka yi gaggawar amfani da wannan shawara, suka hau jirgi zuwa Habasha. A can sun samu tarba mai kyau daga wajen Negus. Wannan ana kiransa hijira ta farko a tarihin Musulunci, kuma ta faru a shekara ta biyar da fara aikin Annabi Muhammadﷺ, a shekara ta 615 A.D. Bayan wannan, sai wasu da yawa daga cikin abokan wahalarsu suka bi sahunsu, har adadin ya kai maza tamanin da uku da mata goma sha takwas.

Persecution by the Quraish grew fiercer every day and the sufferings of the Prophet's disciples became unbearable. He had heard of the righteousness, tolerance, and hospitality of the neighboring Christian king of Abyssinia. He recommended such of his companions who were without protection to seek refuge in the kingdom of that pious king, Al Najashi (Negus). Some fifteen of the unprotected adherents of Islam promptly availed themselves of the advice and sailed to Abyssinia. Here they met with a very kind reception from the Negus. This is called the first hijrah (migration) in the history of Islam and occurred in the fifth year of the Prophet Muhammad's mission, A.D. 615. These emigrants were soon followed by many of their fellow sufferers, until the number reached eighty-three men and eighteen women.

Quraishawa masu adawa, cikin fushi saboda tserewar waɗanda suka zalunta, sun aika wakilai zuwa ga sarkin Habasha, suna roƙon ya mayar musu da 'yan gudun hijirar, domin a kashe su saboda sun bar addinin kakanninsu, suka karɓi sabon addini. Sarki ya kira waɗannan talakawan 'yan gudun hijira, ya tambaye su menene addinin da suka ɗauka maimakon tsohon addininsu. Ja'afar, ɗan Abu Dalib kuma ɗan'uwan Ali, ne ya yi magana a madadin 'yan gudun hijirar. Ya ce: "Ya sarki, mu mutane ne da aka nutsar cikin zurfin jahilci da rashin wayewa. Muna bautar gumaka, muna rayuwa cikin lalata, muna cin gawawwaki, muna faɗar munanan kalamai. Ba mu kula da wani jin ɗan adam ko nauyin da ke kanmu ga maƙwabta, kuma ba mu san wata doka sai ta mai ƙarfi. Sai Allah ya tashi a cikinmu wani mutum, wanda mun san asalinsa, gaskiyarsa, amincinsa, da tsarkinsa. Ya kira mu mu yi shaida da Haɗin Allah, ya koyar da mu kada mu haɗa Shi da kowa. Ya hana mu bautar gumaka, ya umurce mu da faɗar gaskiya, da cika amana, da jin ƙai, da girmama haƙƙin maƙwabta. Ya hana mu faɗar mugunta, ya hana mu zubar da jini, ya umurce mu da yin salla, da bayar da zakka, da yin azumi. Mun gaskata shi, mun karɓi koyarwarsa da umarninsa na bauta wa Allah shi kaɗai, ba mu haɗa Shi da kowa ba. Saboda haka mutanenmu suka tsananta mana, suna ƙoƙarin sa mu bar bautar Allah, mu koma bautar gumakan itace da dutse da sauran munanan abubuwa. Sun azabtar da mu, sun cutar da mu, har muka rasa wurin tsira a tsakaninsu, shi ya sa muka zo ƙasarka, muna dogara da cewa za ka kare mu daga zaluncinsu."

Bayan jin wannan jawabi, sarki mai karimci ya umarci wakilan su koma wajen mutanensu lafiya, kuma kada su tsoma baki game da 'yan gudun hijirarsu. Ta haka 'yan hijira suka shafe lokacin gudun hijira cikin salama da jin dadi.

After hearing the above speech, the hospitable king ordered the deputies to return to their people in safety and not to interfere with their fugitives. Thus the emigrants passed the period of exile in peace and comfort.

Yayin da mabiyan Annabi ke neman mafaka a ƙasashen waje don kuɓuta daga zaluncin mutanensu, shi kuwa ya ci gaba da gargaɗin Quraish fiye da kowane lokaci. Sake dawowa suka yi gare shi da tayin dukiya da daraja, wanda ya ƙi amincewa da shi gaba ɗaya. Amma sun yi masa ba'a, suka matsa masa da ya nuna mu'ujizai domin tabbatar da manufarsa. Yakan amsa da cewa: "Allah bai aiko ni da yin mu'ujizai ba; ya aiko ni ne domin in yi wa'azi gare ku." Ta haka, yana ƙaryata duk wani iko na yin abubuwan al'ajabi, Annabi ﷺ ya kasance koyaushe yana dogara da gaskiyar aikinsa na Allah ga koyarwarsa ta hikima. Ya yi magana kai tsaye ga zurfin tunanin mutum, ga hankalinsa na yau da kullum da kuma ga hukuncinsa na kansa mafi kyau.

While the followers of the Prophet sought safety in foreign lands against the persecution of their people, he continued his warnings to the Quraish more strenuously than ever. Again they came to him with offers of riches and honor, which he firmly and utterly refused. But they mocked at him and urged him for miracles to prove his mission. He used to answer: "Allah has not sent me to work wonders; He has sent me to preach to you." Thus disclaiming all power of wonder working, the Prophet ever rested the truth of his divine mission upon his wise teachings. He addressed himself to the inner consciousness of man, to his common sense and to his own better judgement:

Ka ce (Ya Muhammadu): "Ni mutum ne kawai kamar ku. An yi mini wahayi cewa Ilahinku (Allah) Ilahi ɗaya ne, don haka ku bi Hanya madaidaiciya zuwa gare Shi (da imani na gaskiya - Tauhidi na Musulunci) da biyayya gare Shi, kuma ku nemi gafararSa." Kuma kaiton Al Mushrikeen; (masu shirka, arna, masu bautar gumaka, da waɗanda ba su yarda da Tauhidin Allah ba, waɗanda ke bauta wa wasu tare da Allah ko su sanya abokan tarayya ko kishiya ga Allah da sauransu). (Surah 41:6 Alƙur'ani)

"Say (O Muhammad): "I am only a human being like you. It is inspired in me that your Ilah (God) is One Ilah (God- Allah), therefore take the Straight Path to Him (with true Faith - Islamic Monotheism) and obedience to Him and seek forgiveness of Him. And woe to Al Mushrikeen; (polytheists, pagans, idolaters, and disbeliveers in the Oneness of Allah etc., those who worship others along with Allah or set up rivals or partners to Allah etc. (Ch 41:6 Quran)

Akwai kimanin ayoyi goma sha bakwai a cikin Alkur'ani inda aka kalubalanci Manzon Allah ﷺ da ya nuna wata alama ta mu'ujiza, sai ya amsa dukkansu da ma'ana ɗaya ko makamancin haka: Allah yana da iko na yin mu'ujizai, amma ba a yi imani da shi ba; akwai manyan mu'ujizai a cikin halitta fiye da duk abin da za a iya yi a waje da ita; kuma Alkur'ani da kansa babbar mu'ujiza ce ta har abada. Alkur'ani, Manzon Allah ﷺ yana tabbatar wa kafirai, littafi ne na albarka wanda gargaɗi ne ga duniya baki ɗaya; shiriya ce cikakkiya kuma yana bayyana duk abin da ya zama dole; tunatarwa ce ga abin da aka rubuta a cikin ɗabi'ar ɗan Adam, kuma yana tsarkake daga kowane sabani da kuskure da ƙarya. Littafi ne na shiriya ta gaskiya kuma haske ga kowa.

There are some seventeen places in the Quran, in which the Prophet Muhammad is challenged to work a sign, and he answered them all to the same or similar effect: Allah has the power of working miracles, and has not been believed; there were greater miracles in nature than any which could be wrought outside of it; and the Quran itself was a great, everlasting miracle. The Quran, the Prophet used to assert to the disbeliveers, is a book of blessings which is a warning for the whole world; it is a complete guidance and explains everything necessary; it is a reminder of what is imprinted on human nature and is free from every discrepancy and from error and falsehood. It is a book of true guidance and a light to all.

Game da gumakan da aka girmama kuma aka daraja sosai a wurin larabawan jahiliyya, Annabi ﷺ ya karanta a fili:

As to the sacred idols, so much honored and esteemed by the pagan Arabs, the Prophet openly recited:

"Sunaye ne kawai ku da iyayenku kuka sanya su, Allah bai saukar da wani hujja a kansu ba."

"They are but names which you have named - you and your fathers - for which Allah has sent down no authority." (CH 53:23 Quran)

Sa'ad lokacin da Annabi ya yi magana cikin zargi game da gumakan Quraishawa masu tsarki, sai Quraishawa suka ƙara tsananta zalunci. Amma Annabi ﷺ ya ci gaba da kiransa zuwa ga addini ba tare da tsoro ba, duk da adawar abokan gābansa da tsananin azabar da suke yi masa. Duk da dukkan hamayya da ƙaruwar zalunci, sabon addinin ya samu karɓuwa. Babban kasuwar shekara a Okadh kusa da Makka ta jawo Balaraben jeji da yawa da 'yan kasuwa daga garuruwa masu nisa. Waɗannan sun saurari koyarwar Annabi ﷺ, gargaɗinsa, da kuma suka da yake yi wa gumakansu masu tsarki da camfensu. Sun koma gidajensu masu nisa da duk abin da suka ji, don haka labarin zuwan Annabi ﷺ ya isa kusan dukkan sassan tsibirin.

When the Prophet thus spoke reproachfully of the sacred gods of the Quraish, the latter redoubled their persecution. But the Prophet, nevertheless, continued his preaching undaunted but the hostility of his enemies or by their bitter persecution of him. And despite all opposition and increased persecution, the new faith gained ground. The national fair at Okadh near Mecca attracted many desert Bedouins and trading citizen of distant towns. These listened to the teachings of the Prophet, to his admonitions, and to his denunciations of their sacred idols and of their superstitions. They carried back all that they had heard to their distant homes, and thus the advent of the Prophet was made know to almost all parts of the peninsula.

Amma Makkawa, sun ƙara yin fushi fiye da kowane lokaci saboda karuwar wa'azin Annabi ﷺ a kan addinin su. Sun nemi kawunsa Abu Talib ya hana shi, amma bai iya yin komai ba. A lokacin da, Annabi ﷺ ya ci gaba da tsananta sukar rashin bautar Allah da fasikancin su, sai suka fitar da shi daga Ka'aba, inda yake zama yana wa'azi, daga baya kuma suka tafi gaba ɗaya wurin Abu Talib. Sun roƙi shugaban mai girma da ya hana ɗan ɗan'uwansa ci gaba da zagin gumakan su ko faɗin wata mummunar magana a kan kakanninsu. Sun gargaɗi Abu Talib cewa idan bai yi haka ba, za a kore shi daga cikin al'ummarsa, kuma a tilasta masa ya goyi bayan Muhammad ﷺ; sannan za a warware al'amarin da yaƙi har sai an hallaka ɗaya daga cikin ɓangarorin biyu.

The Meccans, however, were more than ever furious at the Prophet's increasing preaching against their religion. They asked his uncle Abu Talib to stop him, but he could not do anything. At , as the Prophet persisted in his ardent denunciations against their ungodliness and impiety, they turned him out from the Ka'ba where he used to sit and preach, and subsequently went in a body to Abu Talib. They urged the venerable chief to prevent his nephew from abusing their gods any longer or uttering any ill words against their ancestors. They warned Abu Talib that if he would not do that, he would be excluded from the communion of his people and driven to side with Muhammad; the matter would then be settled by fight until one of the two parties were exterminated.

Abu Talib ba ya son ya rabu da mutanensa, kuma bai so ya yashe ɗan ɗan’uwansa ga masu bautar gumaka don su ramawa kansu ba. Ya yi magana da Annabi ﷺ a hankali sosai, ya roƙe shi ya bar wannan al’amari. Amma Annabi ﷺ ya amsa da tabbaci: "Ya kawuna, ko da za su sanya rana a hannun dama na da wata a hannun hagu na don su sa in daina aikina, to, lalle ba zan daina ba har sai Allah ya bayyana addininsa, ko kuwa in halaka a kan hakan." Annabi ﷺ, cikin baƙin ciki saboda tunanin cewa kawunsa kuma mai kare shi yana shirin barin shi, sai ya juya zai tafi. Sai Abu Talib ya kira shi da ƙarfi ya dawo, sai ya dawo. Abu Talib ya ce: "Ka faɗi duk abin da kake so; domin, na rantse da Ubangiji, ba zan taɓa barin ka ba."

Abu Talib neither wished to separate himself from his people, nor forsake his nephew for the idolaters to revenge themselves upon. He spoke to the Prophet very softly and begged him to abandon his affair. To this suggestion the Prophet firmly replied: "O my uncle, if they placed the sun in my right hand and the moon in my left hand to cause me to renounce my task, verily I would not desist therefrom until Allah made manifest His cause or I perished in the attempt." The Prophet, overcome by the thought that his uncle and protector was willing to desert him, turned to depart. But Abu Talib called him loudly to come back, and he came. "Say whatever you please; for by the Lord I shall not desert you ever."

Quraishawa sun sake yunkurin banza na sa Abu Talib ya yashe ɗan’uwansa. Shugaba mai girma ya bayyana aniyarsa ta kare ɗan’uwansa daga duk wata barazana ko tashin hankali. Ya roƙi girman kai na iyalan Bani Hashim da Bani Muttalib, dukan iyalan biyu ’yan’uwan Annabi ﷺ ne, da su kare ɗan iyalinsu kada ya zama wanda aka cutar saboda ƙiyayyar ƙungiyoyin abokan hamayya. Dukan membobin iyalan biyu sun amsa kiran Abu Talib cikin karimci, sai dai Abu Lahab, ɗaya daga cikin kawun Annabi ﷺ, wanda ya shiga tare da masu tsananta masa.

The Quraish again attempted in vain to cause Abu Talib to abandon his nephew. The venerable chief declared his intention to protect his nephew against any menace or violence. He appealed to the sense of honor of the two families of the Bani Hashim and the Bani Muttalib, both families being kinsmen of the Prophet, to protect their member from falling a victim to the hatred of rival parties. All the members of the two families nobly responded to the appeal of Abu Talib except Abu Lahab, one of the Prophet's uncles, who took part with the persecutors.

A cikin wannan lokaci, 'Umar Al-Khattab ya karɓi Musulunci. A cikinsa sabon addini ya samu mabiyi mai daraja da kuma muhimmin ginshiki ga ci gaba da yaɗuwar Musulunci a nan gaba. Kafin nan ya kasance mai adawa da Annabi ﷺ sosai kuma maƙiyin Musulunci mai tsanani. An ce sauyin zuciyarsa ya faru ne saboda tasirin mu'ujiza da wata Surah ta Alƙur'ani ta yi a zuciyarsa, wadda 'yar'uwarsa take karantawa a gidanta, inda ya je da niyyar kashe ta saboda ta karɓi Musulunci.

During this period, 'Umar Al-Khattab adopted Islam. In him the new faith gained a valuable adherent and an important factor in the future development and propagation of Islam. Hitherto he had been a violent opposer of the Prophet and a bitter enemy of Islam. His conversion is said to have been worked by the miraculous effect on his mind of a Surah of the Quran which his sister was reading in her house, where he had gone with the intention of killing her for adopting Islam.

Ta haka ne jam'iyyar Annabi ta samu karfi ta hanyar tattaunawa da kawunsa Hamza, mutum mai jarumta da kima sosai; da Abu Bakr da Umar, dukansu mutane masu kuzari da suna. Musulmai yanzu sun kuskura su yi ibadunsu a fili.

Thus the party of the Prophet had been strengthened by the conversation by his uncle Hamza, a man of great valor and merit; and of Abu Bakr and 'Umar, both men of great energy and reputation. The Muslims now ventured to perform their devotions in public.

Quraish, da suka firgita da matakin ƙarfin hali da Annabi da mabiyansa suka ɗauka, kuma suka tsokanu da dawowar wakilan daga Habasha da labarin cewa manufarsu ta ci tura, sun yanke shawarar dakatar da ci gaban Musulunci da wani mummunan mataki na ƙarshe. Saboda haka, a shekara ta bakwai ta manzanci, suka ƙulla wata yarjejeniya mai tsanani a kan zuriyar Hashim da Muttalib, suka rantse cewa ba za su yi aure da kowa daga cikinsu ba, kuma ba za su yi mu'amala da su ba. Bayan haka, Quraish ta rabu gida biyu, sai iyalan Hashim da Muttalib duka suka koma wurin Abu Talib a matsayin shugabansu.

Alarmed at the bold part which the Prophet and his followers were not able to assume, and roused by the return of the deputies from Abyssinia and the announcement of their unsuccessful mission, the Quraish determined to check by a decisive blow any further progress of Islam. Towards this end, in the seventh year of the mission, they made a solemn covenant against the descendants of Hashim and Muttalib, engaging themselves to contract no marriage with any of them and to have no communication with them. Upon this, the Quraish became divided into two factions, and the two families of Hashim and Muttalib all repaired to Abu Talib as their chief.

Abu Lahab, amcin Annabi ﷺ, sai dai saboda ƙiyayyarsa mai tsanani ga ɗan’uwansa da kuma akidarsa, ya koma gefen abokan gaba, wanda shugabansu shi ne Abu Sufyan Ibn Harb, daga gidan Umayya. Jama’ar da ake zalunta, Musulmai da kuma masu bautar gumaka, sun nufi wani kwari a gefen gabashin Makka. Sun zauna a wannan wuri mai kariya tsawon shekaru uku. Abincin da suka ɗauka tare da su ya ƙare nan da nan. Da wuya da sun halaka gaba ɗaya, da ba don tausayi da taimakon lokaci-lokaci da suka samu daga ’yan’uwansu marasa tsananin kishi ba.

Abu Lahab, the Prophet's uncle, however, out of his inveterate hatred of his nephew and his doctrine, went over to the opposite party, whose chief was Abu Sufyan Ibn Harb, of the family of Umayya. The persecuted party, Muslims as well as idolaters betook themselves to a defile on the eastern skirts of Mecca. They lived in this defensive position for three years. The provisions, which they had carried with them, were soon exhausted. Probably they would have entirely perished but for the sympathy and occasional help received from less bigoted compatriots.

A farkon shekara ta goma ta aikin annabta, an cimma sulhu tsakanin Quraishawa da iyalan Hashim da Abdul Muɗɗalib ta hannun Hisham, ɗan Umar, da Zobeir, ɗan Abu Umayya. Ta haka aka soke yarjejeniyar adawa da iyalan biyu, kuma suka sami damar komawa Makka.

Towards the beginning of the tenth year of the mission, reconciliation was concluded between the Quraish and the two families of Hashim and Abdul Muttalib through the intermediation of Hisham, Ibn Umar, and Zobeir, Ibn Abu Umayya. Thus, the alliance against the two families was abolished, and they were able to return to Mecca.

A lokacin da Annabi ﷺ da danginsa suka shafe a cikin matsayinsu na kariya, Musulunci bai samu ci gaba a waje ba; amma a cikin watanni masu alfarma, inda ake ganin tashin hankali a matsayin abin ƙyama, Annabi ﷺ yakan fita daga gidan kurkukunsa na wucin gadi don yin kira zuwa ga Musulunci ga mahajjata.

During the period the Prophet and his kinspeople passed in their defensive position, Islam made no progress outside; but in the sacred months, when violence was considered sacrilege, the Prophet used to come out of his temporary prison to preach Islam to the pilgrims.

A cikin shekara ta gaba, Abu Talib da Khadijah duk sun rasu. Don haka Annabi ﷺ ya rasa a wajen Abu Talib, mai kula da shi mai tausayi tun yana yaro, wanda har zuwa lokacin ya kare shi daga makiyansa, kuma a wajen Khadijah, abokiyar tafiyarsa mafi ƙarfafawa. Ita ta kasance koyaushe mala'ikansa na bege da ta'aziyya. Annabi ﷺ, cikin nauyin rashin amintaccen majiɓincinsa da matarsa ƙaunatacciya, ba tare da bege na juyar da Quraishawa daga bautar gumaka ba, cikin zuciya mai baƙin ciki amma cike da amana, ya yanke shawarar gudanar da aikinsa a wani yanki daga cikin filinta. Ya zaɓi Ta'if, wani gari kimanin mil sittin gabas da Makka, inda ya tafi tare da wani amintaccen bawa, Zaid.

In the following year, both Abu Talib and Khadijah died. Thus the Prophet lost in Abu Talib the kind guardian of his youth who had hitherto protected him against his enemies, and in Khadijah his most encouraging companion. She was ever his angel of hope and consolation. The Prophet, weighed down by the loss of his amiable protector and his beloved wife, without hope of turning the Quraish from idolatry, with a saddened heart, yet full of trust, resolved to exercise his ministry in some of her field. He chose Taif, a town about sixty miles east of Mecca, where he went accompanied by a faithful servant Zaid.

Kabilar Thakif, waɗanda mazauna Ta'if ne, sun karɓi Muhammadﷺ da sanyin jiki. Duk da haka, ya zauna a can na wata ɗaya. Ko da yake mutanen kirki da suka fi daraja sun nuna masa ɗan girmamawa, bayi da talakawa sun ƙi sauraron koyarwarsa; sun yi fushi ƙwarai da kiransa da ya bar gumakan da suke bautawa cikin 'yanci na ɗabi'a da sauƙin zuciya. A ƙarshe suka tashi tsaye gare shi, suka kai shi bangon birnin, suka tilasta masa barin wurin ya koma Makka.

The tribe of Thakif, who were the inhabitants of Taif, received Muhammad very coldly. However, he stayed there for one month. Though the more considerate and better sort of men treated him with a little respect, the slaves and common people refused to listen to his teachings; they were outrageously indignant at his invitation to abandon the gods they worshipped with such freedom of morals and lightness of heart. At length they rose against him, and bringing him to the wall of the city, obliged him to depart and return to Mecca.

Wannan koma ta matuƙar karya zukatan mabiyansa; duk da haka, Annabi ﷺ ya ci gaba da wa'azi a fili ba tare da tsoro ba a lokacin aikin Hajji, kuma ya samu sababbin musulmi da dama, daga cikinsu akwai mutum shida daga birnin Yahtrib (daga baya aka kira shi Madina), daga kabilar Yahudawa ta Khazraj. Lokacin da waɗannan mutanen Yahtrib suka koma gida, sun yaɗa labari a tsakanin mutanensu cewa wani annabi ya bayyana a cikin Larabawa, wanda zai kira su zuwa ga Allah kuma ya kawo ƙarshen tambayoyinsu.

The repulse greatly discouraged his followers; however, the Prophet boldly continued to preach to the public assemblies at the pilgrimage and gained several new converts, among whom were six of the city of Yahtrib (later called Medina), of the Jewish tribe of Khazraj. When these Yathribites returned home, they spread the news among their people that a prophet had arisen among the Arabs who was to call them to Allah and put an end to their inquiries.

A cikin shekara ta goma sha biyu da aka aiko shi, Annabi ﷺ ya yi tafiyar dare daga Makka zuwa Baitul Maqdis, sannan daga can zuwa sama. Tafiyarsa, wadda aka sani a tarihi da Mi'iraj (Hawan Sama), tafiya ce ta jiki ta gaskiya, ba wahayi kawai ba. A wannan lokaci ne Allah ya umarci Musulmi su yi salloli biyar na kullum.

In the twelfth year of his mission, the Prophet made his night journey from Mecca to Jerusalem, and thence to heaven. His journey, known in history as Miraj (Ascension) was a real bodily one and not only a vision. It was at this time that Allah ordered the Muslims to pray the five daily prayers.

Allah Mai Girma ya ce:

Almighty Allah had said:

"Tsarki ya tabbata ga (Allah) (Mai girma da daukaka), wanda ya yi tafiya da bawansa Muhammadﷺ da dare daga Masallacin Harami (a Makka) zuwa Masallaci mafi nisa (a Kudus), wanda Muka sa wa albarka kewayensa, domin Mu nuna masa (Muhammadﷺ) wasu daga cikin ayoyinmu (hujjoji, alamomi, darussa, da sauransu). Lalle Shi ne Mai ji, Mai gani." (Suratul Isra'i 17:1, Alkur'ani)

“Glorified (and Exalted) be He (Allah) (above all that evil they associate with Him), Who took His slave Muhammad for a journey by night from AL Masjid al Haram (at Makka) to the farthest mosque (in Jerusalem), the neighborhood whereof We have blessed, order that We might show him (Muhammad) of Our Ayat (proofs, evidences, lessons, signs, etc.). Verily, He is the All Hearer, the All Seer." (Ch 17:1 Quran)

Abbas Ibn Malik reported that Malik Ibn Sasaa said that Allah's Messenger described to them his Night Journey saying: "While I was lying in Al-Hatim or Al-Hijr, suddenly someone came to me and cut my body open from here to here." I asked Al-Jarud, who was by my side, "What does he mean?" He said: "It means from his throat to his public area," or said, "From the top of the chest." The Prophet further said, "He then took out my heart. Then a gold tray of Belief was brought to me and my heart was washed and was filled (with Belief) and then returned to its original place. Hausa translation: Abbas Ibn Malik ya ruwaito cewa Malik Ibn Sasaa ya ce Manzon Allah ﷺ ya bayyana musu tafiyarsa ta dare, yana cewa: "Yayin da nake kwance a Al-Hatim ko Al-Hijr, ba zato ba tsammani wani ya zo wurina ya yanke jikina daga nan zuwa nan." Na tambayi Al-Jarud, wanda yake kusa da ni, "Me yake nufi?" Ya ce: "Yana nufin daga makogwaronsa zuwa wurin al'aurarsa," ko kuma ya ce, "Daga saman kirji." Annabi ﷺ ya ci gaba da cewa, "Sai ya fitar da zuciyata. Sannan aka kawo mini faranti na zinariya cike da Imani, aka wanke zuciyata, aka cika ta (da Imani), sannan aka mayar da ita wurinta na asali."

Abbas Ibn Malik reported that Malik Ibn Sasaa said that Allah's Messenger described to them his Night Journey saying: "While I was lying in Al-Hatim or Al-Hijr, suddenly someone came to me and cut my body open from here to here." I asked Al-Jarud, who was by my side, "What does he mean?" He said: "It means from his throat to his public area," or said, "From the top of the chest." The Prophet further said, "He then took out my heart. Then a gold tray of Belief was brought to me and my heart was washed and was filled (with Belief) and then returned to its original place.

Jibrilu ya tafi tare da ni har muka isa sama ta farko.

Gabriel set out with me till we reached the nearest heaven.

Lokacin da ya nemi a buɗe ƙofar, sai aka tambaya, "Wane ne?" Jibril ya amsa, "Jibril." Sai aka ce, "Wane ne yake tare da kai?" Jibril ya ce, "Muhammad ﷺ." Sai aka ce, "Shin an kira Muhammad ﷺ?" Jibril ya amsa da cewa eh. Sai aka ce, "An yi masa maraba. Ziyararsa ta yi kyau ƙwarai!" Aka buɗe ƙofar, kuma da na wuce sama ta farko, sai na ga Adam a can. Jibril ya ce mini: "Wannan ubanka ne, Adam; ka gaishe shi." Sai na gaishe shi, shi kuma ya amsa mini gaisuwar, ya ce: "Barka da zuwa, ɗa mai taqawa da Annabi mai taqawa."

"When he asked for the gate to be opened, it was asked, 'Who is it?' Gabriel answered, 'Gabriel.' It was asked, 'Who is accompany you?' Gabriel replied, 'Muhammad.' It was asked, 'Has Muhammad been called?' Gabriel replied in the affirmative. Then it was said. 'He is welcomed. What an excellent visit his is!' The gate was opened, and when I went over the first heaven, I saw Adam there. Gabriel said to me: 'This is your father, Adam; pay him your greetings.' So I greeted him and he returned the greetings to me and said: 'You are welcomed, O pious son and pious Prophet.'

Sai Jibril ya haurar da ni har muka isa sama ta biyu. Jibril ya nemi a bude kofar. An tambaya: 'Wane ne?' Jibril ya amsa: 'Jibril.' An tambaya: 'Wane ne yake tare da kai?' Jibril ya ce: 'Muhammad ﷺ.' An tambaya: 'Shin an aika masa?' Jibril ya amsa da cewa eh. Sai aka ce: 'Ya zo lafiya. Ziyararsa ta yi kyau kwarai!' Aka bude kofar. "Da na wuce sama ta biyu, a nan na ga Yahya da Isa, wadanda 'yan uwan juna ne. Jibril ya ce mini: 'Wadannan su ne Yahya da Isa; ka yi musu sallama.' Sai na yi musu sallama, dukkansu biyu suka mayar mini da sallamar, suka ce: 'Ka zo lafiya, ya dan'uwa mai taqawa, ya Annabi mai taqawa.'

Then Gabriel ascended with me till we reached the second heaven. Gabriel asked for the gate to be opened. It was asked: 'Who is it?' Gabriel answered: 'Gabriel.' It was asked: 'Who is accompany you?' Gabriel replied, 'Muhammad.' It was asked: 'Has he been called?' Gabriel answered in the affirmative. Then it was said: 'He is welcomed. What an excellent visit his is!' The gate was opened. "When I went over the second heaven, here I saw John (Yahya) and Jesus (Isa), who were cousins of each other. Gabriel said to me: "These are John and Jesus; pay them your greetings.' So I greeted them and both of them returned my greetings to me and said, 'You are welcomed, O pious brother and pious Prophet.'

Sa'an nan Jibril ya hau tare da ni zuwa sama ta uku, ya nemi a bude masa kofarta. Sai aka tambaya: "Wane ne?" Jibril ya amsa: "Jibril." Aka ce: "Wane ne yake tare da kai?" Jibril ya amsa: "Muhammadu ﷺ." Aka ce: "Shin an aika masa?" Ya amsa da "eh." Sai aka ce: "Barka da zuwa, ziyararsa ta yi kyau kwarai!" Aka bude kofar, sa'ad da na shiga sama ta uku sai na ga Yusuf. Jibril ya ce mini: "Wannan Yusuf ne, ka yi masa sallama." Sai na yi masa sallama, shi kuma ya amsa mini sallamar, ya ce: "Barka da zuwa, ya dan uwa mai taqawa, ya Annabi mai taqawa."

Then Gabriel ascended with me to the third heaven and asked for its gate to be opened. IT was asked 'Who is it?' And Gabriel replied: 'Gabriel.' It was asked, 'Who is accompany you?' Gabriel replied, 'Muhammad.' It was asked, 'Has he been called?' Gabriel replied in the affirmative. Then it was said: 'He is welcomed, what an excellent visit his is!' The gate was opened, and when I went over the third heaven there I saw Joseph (Yusuf), Gabriel said to me: 'This is Joseph, pay him your greetings.' So I greeted him and he returned the greetings to me and said: 'You are welcomed, O pious brother and pious Prophet.'

Sannan Jibrilu ya hau tare da ni zuwa sama ta huɗu, ya nemi a buɗe ƙofarta. Aka tambaya: "Wane ne?" Jibrilu ya amsa: "Jibrilu." Aka ce: "Wane ne yake tare da ku?" Jibrilu ya amsa:

Then Gabriel ascended with me to the fourth heaven and asked for its gate to be opened. IT was asked 'Who is it?' Gabriel replied, 'Gabriel' It was asked: 'Who is accompany you?' Gabriel replied:

"Muhammad." An aka tambaya: "An kira shi?" Jibril ya amsa da cewa eh. Sai aka ce: "An yi masa maraba, wane ziyara mai kyau ce tasa!" "Aka buɗe ƙofar, sa'ad da na haura zuwa sama ta huɗu, a can na ga Idris (Enoch), Jibril ya ce mini: 'Wannan Idris ne; ka gaishe shi.' Don haka na gaishe shi, shi kuma ya mayar mini da gaisuwar, ya ce: 'Barka da zuwa, ɗan'uwa mai taqawa da Annabi mai taqawa.'" ﷺ

'Muhammad.' It was asked: 'Has he been called?' Gabriel replied in the affirmative. Then it was said: 'He is welcomed, what an excellent visit his is!' "The gate was opened, and when I went over the fourth heaven, there I saw Enoch (Idris), Gabriel said to me: 'This is Enoch; pay him your greetings.' So I greeted him and he returned the greetings to me and said: 'You are welcomed O pious brother and pious Prophet.'

Sannan Jibrilu ya hau tare da ni zuwa sama ta biyar, ya nemi a bude kofarta. Aka tambaya: 'Wane ne?' Jibrilu ya amsa: 'Jibrilu.' Aka tambaya: 'Wane ne yake tare da kai?' Jibrilu ya amsa: 'Muhammadu ﷺ.' Aka tambaya: 'An riga an aika masa?' Jibrilu ya amsa da tabbaci. Sai aka ce: 'Ya zo da maraba, wane ziyara ce mai kyau ta sa!' Don haka lokacin da na wuce sama ta biyar, a can na ga Haruna. Jibrilu ya ce mini: "Wannan Haruna ne; ka gaishe shi." Sai na gaishe shi, shi kuma ya mayar mini da gaisuwar, ya ce: "Ka zo da maraba, ya dan'uwa mai ibada, ya Annabi mai ibada."

Then Gabriel ascended with me to the fifth heaven and asked for its gate to be opened. It was asked: 'Who is it?' Gabriel replied: 'Gabriel.' It was asked: 'Who is accompany you?' Gabriel replied 'Muhammad.' It was asked: 'Has he been called?' Gabriel replied in the affirmative. Then it was said: 'He is welcomed, what an excellent visit his is!' So when I went over the fifth heaven, there I saw Aaron (Harun), Gabriel said to me: "This is Aaron; pay hyour greetings.' So I greeted him and he returned the greetings to me and said: "You are welcomed, O pious brother and pious Prophet."

Sai Jibrilu ya hau tare da ni zuwa sama ta shida, ya nemi a bude kofarta. Aka tambaya: 'Wane ne?' Jibrilu ya amsa: 'Jibrilu.' Aka tambaya: 'Wane ne yana tare da kai?' Jibrilu ya amsa: 'Muhammadu ﷺ.' Aka ce: 'An kira shi ne?' Jibrilu ya amsa da cewa eh. Aka ce: 'Barka da zuwa. Ziyararsa ta yi kyau!' "Lokacin da na wuce sama ta shida, a can na ga Musa. Jibrilu ya ce mini: 'Wannan Musa ne; ka yi masa sallama.' Sai na yi masa sallama, shi kuma ya mayar mini da sallamar, ya ce: 'Barka da zuwa, ya dan'uwa mai ibada, ya Annabi mai ibada.' Lokacin da na bar shi (Musa) sai ya yi kuka. Wani ya tambaye shi: 'Me ke sa ka kuka?' Musa ya ce: 'Ina kuka ne saboda bayana an aiko wani saurayi (a matsayin Annabi) wanda mabiyansa za su shiga Aljanna da yawa fiye da mabiyana.' ﷺ

Then Gabriel ascended with me to the sixth heaven and asked for its gate to be opened. It was asked: 'Who is it?' Gabriel replied: 'Gabriel.' It was asked: 'Who is accompanying you?' Gabriel replied: 'Muhammad.' It was said: 'Has he been called?' Gabriel replied in the affirmative. It was said: 'He is welcomed. What an excellent visit his is!' "When I went over the sixth heaven, there I saw Moses (Musa). Gabriel said to me: "This is Moses; pay him your greeting. So I greeted him and he returned the greetings to me and said: "You are welcomed, O pious brother and pious Prophet." When I left him (Moses) he wept. Someone asked him: 'What makes you weep?' Moses said: 'I weep because after me there has been sent (as Prophet) a young man whose followers will enter Paradise in greater numbers than my followers.'

Sa'an nan Jibrilu ya hau tare da ni zuwa sama ta bakwai, ya nemi a bude masa kofarta. Aka tambaya: "Wane ne?" Jibrilu ya amsa: "Jibrilu." Aka ce: "Wane ne yake tare da kai?" Ya amsa: "Muhammadu ﷺ." Aka ce: "Shin an aike shi?" Ya amsa da "Eh." Sai ta ce: "Barka da zuwa. Ziyararsa ta yi kyau!" "To, a lokacin da na shiga (sama ta bakwai), a can na ga Ibrahim. Jibrilu ya ce mini: 'Wannan ubanka ne; ka gaishe shi.' Sai na gaishe shi, shi kuma ya amsa mini gaisuwar, ya ce: 'Barka da zuwa, ya da mai biyayya, da annabi mai biyayya.' Sa'an nan aka dauke ni zuwa Sidratul Muntaha (Itacen Lote na iyakar karshe)."

Then Gabriel ascended with me to the seventh heaven and asked for its gate to be opened. It was asked: 'Who is it?' Gabriel replied: 'Gabriel.' It was asked: 'Who is accompanying you?' Gabriel replied: 'Muhammad.' It was asked: 'Has he been called?' Gabriel replied in the affirmative. Then it said: 'He is welcomed. What an excellent visit his is!' "So when I went (over the seventh heaven), there I saw Abraham (Ibrahim). Gabriel said to me: 'This is your father; pay your greetings to him.' So I greeted him and he returned the greetings to me and said: 'You are welcomed, O pious son and pious Prophet.' Then I was made to ascend to Sidrat-ul-Muntaha (the Lote Tree of the utmost boundary).

Ga shi! 'Ya'yansa sun kasance kamar tuluna na Hajr (wani wuri kusa da Madina), kuma ganyensa sun kasance kamar kunnuwan giwaye. Jibril ya ce: "Wannan ita ce Bishiyar Sidra ta iyaka da ƙarshe." Ga shi! Akwai koguna huɗu da ke gudana, biyu a ɓoye, biyu kuma a bayyane. Na tambaya: "Menene waɗannan nau'ikan koguna guda biyu, ya Jibril?" Ya amsa: "Dangane da koguna ɓoyayyu, koguna ne guda biyu a Aljanna, kuma koguna bayyananu su ne Kogin Nilu da Kogin Furat."

Behold! Its fruits were like the jars of Hajr (a place near Medina) and its leaves were as big as the ears of elephants. Gabriel said: "This is the Lote Tree of the utmost and boundary.' Behold! There ran four rivers, two were hidden and two were visible, I asked: 'What are these two kinds of rivers, O Gabriel?' He replied: 'As for the hidden rivers, they are two rivers in Paradise and the visible rivers are the Nile and the Euphrates.'

Sannan aka nuna mini Al-Bait-ul-Ma'mur (Ɗakin Ibada mai Tsarki), aka kawo mini kwano cike da giya, da wani cike da madara, da na uku cike da zuma. Na ɗauki madarar. Sai Jibrilu ya ce: "Wannan ita ce addinin Musulunci wanda kai da al'ummarka kuke bi." Sannan aka wajabta mini sallah: sallah hamsin a kowace rana. Lokacin da na dawo, na wuce ta wajen Musa, wanda ya tambaye ni: "Me aka umarce ka da yi?" Na amsa: "An umarce ni da yin sallah hamsin a kowace rana." Musa ya ce: "Al'ummarka ba za su iya yin sallah hamsin a kowace rana ba. Na riga na gwada mutane kafin ka, kuma na yi iyakar ƙoƙarina da Bani Isra'ila amma babu nasara. Ka koma wajen Ubangijinka ka roƙe shi ya rage, domin ya sauƙaƙa wa al'ummarka nauyi." Sai na koma, Allah kuwa ya rage mini sallah goma. Sai na sake komawa wajen Musa, amma ya maimaita abin da ya faɗa a karo na farko.

"Then Al-Bait-ul-Ma'mur (the Sacred House) was shown to me and a container full of wine and another full of milk and a third full of honey were brought to me. I took the milk. Gabriel remarked: 'This is the Islamic religion which you and your followers are following.' Then the prayers were enjoined on me: they were fifty prayers a day. When I returned, I passed by Moses, who asked me; 'What have you been ordered to do?' I replied: 'I have been ordered to offer fifty prayers a day.' Moses said: 'Your followers cannot bear fifty prayers a day, and by Allah I have tested people before you, and I have tried my level best with Bani Israel in vain. Go back to your Lord and ask for reduction to lessen your followers'' burden.' So I went back, and Allah reduced ten prayers for me. Then again I came to Moses, but he repeated the same as he had said before.

Sai na sake komawa wurin Allah, sai Ya rage wasu salloli goma. Lokacin da na zo wurin Musa, shi ma ya ce haka. Sai na sake komawa wurin Allah, sai aka umarce ni da yin salloli goma a kowace rana. Lokacin da na sake komawa wurin Musa, ya maimaita irin wannan shawara, sai na sake komawa wurin Allah, sai aka umarce ni da yin salloli biyar a kowace rana.

Then again I went back to Allah, and He reduced ten more prayers. When I came to Moses he said the same. I went back to Allah, and He ordered m to observe ten prayers a day. When I came back to Moses, he repeated the same advice, so I went back to Allah and was ordered to observe five prayers a day.

"Lokacin da na koma wurin Musa, sai ya ce: 'Me aka umarce ka?' Na amsa: 'An umarce ni da in riƙa yin salloli biyar a kowace rana.' Ya ce: 'Al'ummarka ba za su iya jure salloli hamsin a kowace rana ba, kuma lallai na riga na san mutanen da suka gabace ka, na kuma yi iyakar ƙoƙarina da Bani Isra'ila, don haka ka koma wurin Ubangijinka ka nemi rage musu, domin ka rage wa al'ummarka nauyi.' Na ce: 'Na roƙi Ubangijina da yawa har na ji kunya, amma yanzu na yarda, kuma na miƙa wuya ga umarnin Allah.' Lokacin da na tafi, sai na ji wata murya tana cewa: 'Na zartar da umarnina, kuma na rage nauyin bayina.'"

A cikin wannan shekara, mutum goma sha biyu daga Yathrib, daga cikinsu goma na kabilar Yahudawa ta Khazraj, sauran biyun kuma na Aws, suka zo Makka suka rantse da biyayya ga Annabi ﷺ a Al-Aqaba, wani tudu a arewacin wannan birni. Ana kiran wannan rantsuwa da Rantsuwar Mata, ba don akwai mata a wannan lokaci ba, sai don mutum ba ya zama wajibi a kansa ta haka ya dauki makami don kare Annabi ﷺ ko addininsa, kuma wannan ita ce rantsuwar da aka karbi mata daga baya. Rantsuwar kamar haka take: "Ba za mu danganta komai da Allah ba; ba za mu yi sata ba, ko zina ko fasikanci, ko kashe 'ya'yanmu (kamar yadda larabawa masu bautar gumaka suke yi idan suka ji tsoron ba za su iya ciyar da su ba), ko kirkirar zarge-zarge; za mu yi wa Annabi ﷺ biyayya cikin dukkan abin da yake daidai, kuma za mu kasance masu aminci gare shi cikin walwala da cikin bakin ciki." Da suka yi alkawari mai karfi za su aikata duk wannan, sai Annabi ﷺ ya aika daya daga cikin sahabbansa, Mus'ab Ibn Umair, ya tafi gida tare da su don ya koya musu muhimman koyarwar addinin da ayyukansa. Mus'ab ya isa Yathrib da taimakon wadanda aka riga aka musulunta, ya samu sabbin musulmai da dama, musamman Usaid Ibn Khudair, shugaban mutanen birnin, da Sa'd Ibn Mu'adh, sarkin kabilar Aws. Musulunci ya yadu da sauri har babu gida kusan da ba ya da musulmi a cikinsa.

In this year, twelve men of Yathrib, of whom ten were of the Jewish tribe of Khazraj and the other two of Aws, came to Meccan and took an oath of fidelity to the Prophet at Al-Aqaba, a hill on the north of that city. This oath was called the Women's' Oath, not that any women were present at this time, but because a man was not thereby obliged to take up arms in defense of the Prophet or his religion, it being the same oath that was afterwards exacted of the women. This oath was as follows: "We will not associate anything with Allah; we will not steal nor commit adultery or fornication, nor kill our children (as the pagan Arabs used to do when they apprehended that they would not be able to maintain them), nor forge calumnies; we will obey the Prophet in everything that is reasonable, and we will be faithful to him in well and sorrow." When they had solemnly engaged to do all this, the Prophet sent one of his disciples, Mus'ab Ibn Umair, home with them to teach them the fundamental doctrines and ceremonies of the religion. Mus'ab, having arrived at Yathrib by the assistance of those who had been formerly converted, gained several new converts, particularly Usaid Ibn Khudair, a chief of man of the city, and Sa'd Ibn Mu'adh, prince of the tribe of Aws. Islam spread so fast that there was a scarce a house that did not have some Muslims in it.

A shekara ta gaba, wato shekara ta goma sha uku ta manzancin Annabi (A.D. 622), Mus'ab ya dawo daga Yathrib tare da mutum saba'in da uku da mata biyu daga birnin da suka karɓi Musulunci, baya ga wasu waɗanda har yanzu ba su yi imani ba. Da isarsu, waɗannan mutanen Yathrib nan take suka aika wa Annabi ﷺ, suka gayyace shi zuwa birninsu. Annabi ﷺ ba shi da buƙatar wannan taimakon sosai, domin abokan adawarsa sun riga sun ƙara ƙarfi a Makka har ya kasa zama a can na tsawon lokaci ba tare da haɗari mai kusa ba. Saboda haka ya karɓi shawarar tasu, kuma suka haɗu da shi wata dare bisa alƙawari a Al Aqaba, tare da kawunsa Al-Abbas, wanda, duk da cewa bai riga ya karɓi Musulunci ba a lokacin, yana son ɗan’uwan’yarsa alheri.

Sai Annabi ya zaɓi mutum goma sha biyu daga cikinsu, domin su zama wakilansa. Haka aka kammala alƙawarin Aqaba na biyu. Mutanen Yathrib suka koma gida, suka bar Annabi ﷺ domin ya shirya tafiyar zuwa birninsu. Annabi ﷺ ya umarci almajiransa su nemi tsaro nan take a Yathrib, kuma suka yi haka. Kimanin iyalai ɗari suka ɓace daga Makka a asirce, suka tafi Yathrib, inda aka karɓe su da farin ciki da karimci mai yawa. A ƙarshe, duk sahabbai sun tafi Yathrib. Annabi ﷺ ya kasance shi kaɗai a Makka, yana tare da shi kawunsa ɗan’uwansa ƙarami, Ali, da kuma abokinsa mai aminci Abu Bakr kawai.

The Prophet then selected twelve men out of their number to act as his delegates. Thus was concluded the second covenant of Al Aqaba. The Yathribites returned home leaving the Prophet to arrange for the journey to their city. The Prophet directed his followers to seek immediate safety at Yathrib, which they accordingly did. About one hundred families silently disappeared from Mecca and proceeded to Yathrib, where they were received with enthusiasm and much hospitality. Finally, all the disciples had gone to Yathrib. The Prophet alone remained at Mecca, keeping with him only his young cousin, 'Ali, and his devoted friend Abu Bakr.

Mushrikan Makka, suna tsoron sakamakon wannan sabuwar haɗin kai, sun fara tunani sosai game da hana Muhammad ﷺ tserewa zuwa Yathrib. Sun taru cikin gaggawa. Bayan an ki wasu hanyoyi masu sauƙi da yawa, sun yanke shawarar a kashe shi. Sun yarda cewa za a zaɓi mutum ɗaya daga kowace kabila, kowane mutum kuma ya sare shi da takobinsa, domin laifin ya rataya daidai a kan dukan kabilu. Bani Hashim, kabilar Muhammad ﷺ, sun fi ƙarancin ƙarfi, don haka ba za su iya ɗaukar fansa ga dan uwansu da aka kashe ba.

The Meccans, fearing the consequence of this new alliance, began to think seriously of preventing Muhammad from escaping to Yathrib. They met in all haste. After several milder expedients had been rejected, they decided that he should be killed. They agreed that one man should be chosen out of every tribe and that each man should strike a blow at him with his sword so that responsibility of the guilt would rest equally on all tribes. The Bani Hashim, Muhammad's own tribe, were much inferior and therefore would not be able to revenge their kinsman's death.

An aka zaɓi wasu matasa masu daraja don wannan aikin jini. Yayin da dare ya ƙara yin nisa, masu kisan suka tsaya a kewayen gidan Annabi ﷺ. Suka yi ta lura duk dare, suna jiran kashe Muhammadu ﷺ idan ya fita daga gidansa da safiyar farko. Wasu daga cikin mutanen sun gargaɗi Annabi ﷺ game da wannan haɗari, sai ya umarci Ali ya kwanta a wurinsa ya lulluɓe kansa da rigarsa koren, wanda ya yi. Annabi ﷺ ya tsere ta taga cikin ikon Allah, ya nufi gidan Abu Bakr ba tare da an gan shi ta ƙofa ba. Su kuwa, a halin nan, suna leƙawa ta wani rami suka ga Ali, wanda suka ɗauka Muhammadu ﷺ ne kansa, yana barci, sai suka ci gaba da lura a wurin har safiya.

A number of noble youths were selected for the bloody deed. As the night advanced, the assassins posted themselves round the Prophet's dwelling. They watched all night long, waiting to murder Muhammad when he should leave his house at the early dawn. By some the Prophet had warned of the danger, and he directed 'Ali to lie down in his place and wrap himself up in his green clock, which he did. The Prophet miraculously escaped through the window and he repaired to the house of Abu Bakr, unperceived by door. These, in the meantime, looking through a crevice and seeing 'Ali, whom they mistook for Muhammad himself, asleep, continued watching there until morning.

Lokacin da 'Ali ya tashi, sai suka ga cewa an yaudare su. Fushin Quraishawa ya zama mara iyaka.

When 'Ali arose, they found themselves deceived. The fury of the Quraish was now unbounded.

Labarin cewa masu niyyar kashe shi sun dawo ba tare da nasara ba, kuma Muhammad ﷺ ya tsere, ya tayar musu da dukkan karfinsu. An sanya kyautar raƙumi ɗari a kan kan Muhammad ﷺ.

Aisha 'yar Abu Bakr (matar Annabi ﷺ) ta ce: "Ban taba tuna iyayena suna bin wani addini ba sai addinin gaskiya (Musulunci), kuma ba a taba yin wata rana da ba ta wuce ba tare da Manzon Allah ﷺ ya zo mana da safe da yamma ba. Lokacin da Musulmi suka shiga jarabawa (aka cutar da su daga mushrikai), Abu Bakr ya fita yana hijira zuwa kasar Habasha (Habasha), kuma a lokacin da ya isa Barkul-Ghimad, Ibn Ad-Daghina, shugaban kabilar Qara, ya same shi ya ce: 'Ya Abu Bakr! Ina zaka je?' Abu Bakr ya amsa: 'Mutanena sun kore ni (daga kasata), don haka ina so in yi yawo a duniya in bauta wa Ubangijina.' Ibn Ad-Dhagina ya ce: 'Ya Abu Bakr! Irin mutum kamarka bai kamata ya bar kasarsa ba, kuma ba a kamata a kore shi ba, domin kai kana taimakon marasa galihu, kana samo musu abin rayuwa, kana kyautatawa dangi, kana taimakon raunana da talakawa, kana karrama baki sosai, kuma kana taimakon wadanda masifa ta same su. Saboda haka, ni ne mai kare ka. Ka koma ka bauta wa Ubangijinka a garinka.' Sai Abu Bakr ya koma, Ibn Ad-Daghina kuma ya raka shi. Da yamma Ibn Ad-Dhagina ya je wurin manyan Quraishawa ya ce musu: 'Irin mutum kamar Abu Bakr bai kamata ya bar kasarsa ba, kuma ba a kamata a kore shi ba. Shin ku (Quraishawa) za ku kori mutumin da yake taimakon marasa galihu, yana samo musu abin rayuwa, yana kyautatawa dangi, yana taimakon raunana da talakawa, yana karrama baki sosai, kuma yana taimakon wadanda masifa ta same su?' Sai mutanen Quraish suka kasa kin kariyar Ibn Ad-Dhagina, suka ce wa Ibn Ad-Daghina: 'Bari Abu Bakr ya bauta wa Ubangijinsa a gidansa. Zai iya yin salla da karatu a can duk abin da yake so, amma kada ya cutar da mu da shi, kada kuma ya yi shi a bayyane, domin muna tsoron ya rinjayi matanmu da 'ya'yanmu.' Ibn Ad-Dhagina ya fada wa Abu Bakr duk wannan. Abu Bakr ya ci gaba da zama a cikin wannan hali, yana bauta wa Ubangijinsa a gidansa. Bai yi salla a bayyane ba, kuma bai karanta Alkur'ani a waje da gidansa ba.

Narrated 'Aisha Bint Abu Bakr (the wife of the Prophet): "I never remembered my parents believing in any religion other than the true religion (Islam), and (I don't remember) a single day passing without our being visited by Allah's Messenger in the morning and in the evening. When the Muslims were put to test (troubled by the pagans), Abu Bakr set out migrating to the land of Abyssinia (Ethiopia), and when he reached Bark-al-Ghimad, Ibn Ad-Daghina, the chief of the tribe of Qara, met him and said, 'O Abu Bakr! Where are you going?' Abu Bakr replied: 'My people have turned me out (of my country), so I want to wander on the earth and worship my Lord.' Ibn Ad-Dhagina said: 'O Abu Bakr! A man like you should not leave his homeland, nor should he be driven out, because you help the destitute, earn their living, and you keep good relations with your kith and kin, help the weak and the poor, entertain guests generously, and help the calamity-stricken persons. Therefore, I am your protector. Go back and worship your Lord in your town.' "So Abu Bakr returned and Ibn Ad-Daghina accompanied him. In the evening Ibn Ad-Dhagina visited the nobles of Quraish and said to them. 'A man like Abu Bakr should not leave his homeland, nor should he be driven out. Do you (Quraish) drive out a man who helps the destitute, earns their living, keeps good relations with his kith and kin, helps the weak and poor, entertain guests generously and helps the calamity-stricken persons?' So the people of Quraish could not refuse Ibn Ad-Dhagina's protection, and they said to Ibn Ad-Daghina: 'Let Abu Bakr worship his Lord in his house. He can pray and recite there whatever he likes, but he should not hurt us with it, and should not do it publicly, because we are afraid that he may affect our women and children." Ibn Ad-Dhagina told Abu Bakr all of that. Abu Bakr stayed in that state, worshipping his Lord in his house. He did not pray publicly, nor did he recite Quran outside his house.

Sa'an nan sai ra'ayi ya zo wa Abu Bakr ya gina masallaci a gaban gidansa, a can yake sallah yana karanta Alkur'ani. Mata da yara na mushrikai suka fara taruwa a kusa da shi da yawa. Suna mamakinsa suna kallonsa. Abu Bakr mutum ne mai kuka sosai, kuma ba ya iya hana kansa kuka ko karanta Alkur'ani. Wannan hali ya tsoratar da manyan mushrikan Quraish, sai suka aika a kira Ibn Ad-Daghina. Da ya zo musu, suka ce: "Mun amince da kariyarka ga Abu Bakr bisa sharadin cewa zai bautawa Ubangijinsa a gidansa, amma ya karya sharuddan, ya gina masallaci a gaban gidansa, inda yake sallah yana karanta Alkur'ani a fili. Ba mu tsoron cewa zai yi illa ga matanmu da yaranmu. Don haka, ka hana shi daga hakan. Idan yana so ya takaita bautar Ubangijinsa ga gidansa, to ya yi haka, amma idan ya dage ya yi hakan a fili, ka roke shi ya sake ka daga alkawarinka na kare shi, domin ba ma son mu karya yarjejeniyarmu da kai, amma ba za mu bar Abu Bakr ya bayyana aikinsa a fili ba." Ibn Ad-Dhagina ya tafi wurin Abu Bakr ya ce: "Ya Abu Bakr! Ka san sosai irin yarjejeniyar da na yi a madadinka; yanzu, ko dai ka mutunta ta, ko kuma ka sake ni daga alkawarin kare ka, domin ba na son Larabawa su ji cewa mutanena sun wulakanta yarjejeniyar da na yi a madadin wani mutum." Abu Bakr ya amsa: "Na sake ka daga alkawarinka na kare ni, kuma ina farin ciki da kariyar Allah." Aisha ta ci gaba da ba da labari: "A wannan lokaci Annabi ﷺ yana Makka, sai ya ce wa Musulmi:"

"Then a thought occurred to Abu Bakr to build a mosque in front of his house, and there he used to pray and recite the Quran. The women and children of the pagans began to gather around him in great number. They used to wonder at him and look at him. Abu Bakr was a man who used to weep too much, and he could not help weeping or reciting the Quran. That situation scared the nobles of the pagans of Quraish, so they sent for Ibn Ad-Daghina. When he came to them, they said: 'We accepted your protection of Abu Bakr on condition that he should worship his Lord in his house, but he has violated the conditions and he has built a mosque in front of his house where he prays and recites the Quran publicly. We are not afraid that he may affect our women and children unfavorably. So, prevent him from that. If he likes to confine the worship of his Lord to his house, he may do so, but if he insists on doing that openly, ask him to release you from your obligation to protect him, for we dislike to break our pact with you, but we deny Abu Bakr the right to announce his act publicly.' Ibn Ad-Dhagina went to Abu Bakr and said: 'O Abu Bakr! You know well what contract I have made on your behalf; now, you are either to abide by it, or else release me from my obligation of protecting you, because I do not want the Arabs hear that my people have dishonored a contract I have made on behalf of another man.' Abu Bakr replied: 'I release you from your pact to protect me and am pleased with the protection from Allah.' Aisha's narration's continues: "At that time the Prophet was in Mecca, and he said to the Muslims:

"An karɓo daga 'Urwa Ibn Az-Zubair: "Manzon Allah ﷺ ya gamu da Az-Zubair a cikin ayarin 'yan kasuwa Musulmai waɗanda ke dawowa daga Sham. Az-Zubair ya bai wa Manzon Allah ﷺ da Abu Bakr farar riga su sa. Lokacin da Musulmai na Madina suka ji labarin tafiyar Manzon Allah ﷺ daga Makka (zuwa Madina), sai suka fara zuwa Harra kowace safiya,

"Narrated 'Urwa Ibn Az-Zubair: "Allah's Messenger met Az Zubair in a caravan of Muslim merchants who were returning from Sham. Az -Zubair provided Allah's Messenger and Abu Bakr with white clothes to wear. When the Muslims of Medina heard the new of the departure of Allah's Messenger from Mecca (towards Medina), they started going to the Harra every morning,.

Sun jiran su su jira shi har zafin rana ya tilasta musu komawa. Wata rana, bayan sun jira na dogon lokaci, sai suka koma gida, kuma yayin da suke shiga gidajensu, sai wani Bayahude ya hau saman rufin ɗaya daga cikin katangun mutanensa don neman wani abu, sai ya ga Manzon Allah ﷺ da sahabbansa, sanye da fararen tufafi, suna fitowa daga cikin hazon hamada.

They would wait for him till the heat of the noon forced them to return. One day, after waiting for a long while, they returned home, and when they went into their houses, a Jew climbed up to the roof of one of the forts of his people to look for something, and he saw Allah's Messenger and his companions, dressed in white clothes, emerging out of the desert mirage.

Yahudin ya kasa daurewa yana ihu da iyakar muryarsa: "Ya ku Larabawa! Ga babban mutuminku nan da kuke jira!" Sai dukkan Musulmai suka yi gaggawar ɗaukar makamansu, suka tarbi Manzon Allah ﷺ a kan tudun Harra. Annabi ﷺ ya juya tare da su zuwa dama, ya sauka a gidajen Banu Amr bn Auf, kuma wannan ya kasance ranar Litinin a watan Rabi'ul Awwal. Abu Bakr ya tashi yana karɓar mutane, yayin da Manzon Allah ﷺ ya zauna yana shiru. Wasu daga cikin Ansar da suka zo ba su taɓa ganin Manzon Allah ﷺ ba, sai suka fara gaishe da Abu Bakr. Amma sa'ad da rana ta faɗo kan Manzon Allah ﷺ, Abu Bakr ya zo gaba ya inuwantar da shi da mayafinsa, sai a lokacin mutane suka san Manzon Allah ﷺ. Manzon Allah ﷺ ya zauna a wurin Banu Amr bn Auf na dare goma, ya kuma kafa masallacin (Masallacin Quba) wanda aka gina bisa takawa.

"The Jew could not help shouting at the top of his voice: 'O you Arabs! Here is your great man whom you have been waiting for!' So all the Muslims rushed to their arms and received Allah's Messenger on the summit of Harra. The Prophet turned with them to the right and alighted at the quarters of Bani Amr Ibn Auf, and this was on Monday in the month of Rabi ul Awal. Abu Bakr stood up, receiving the people, while Allah's Messenger sat down and kept silent. Some of the Ansar who came and had not seen Allah's Messenger before began greeting Abu Bakr, but when the sunshine fell on Allah's Messenger and Abu Bakr came forward and shaded him with his sheet, only then the people came to know Allah's Messenger. Allah's Messenger stayed with Bani Amr Ibn Auf for ten nights and established the mosque (Mosque of Quba) which was founded on piety.

Ta haka ne aka kammala hijira, ko gudun hijirar Muhammad ﷺ kamar yadda ake kiran sa a tarihin Turawa, wanda kalandar Musulunci ke farawa daga gare ta.

Thus was accomplished the hijrah, or the flight of Muhammad as called in European annals, from which the Islamic calendar dates.

Lokacin da Annabi Muhammadﷺ da sahabbansa suka zauna a Yathrib, wannan birni ya canza suna, kuma daga lokacin ana kiransa Al-Madina Al-Munawwara, Birnin Haske, ko kuma a takaice, Madina, Birnin. Yana kusan tafiyar kwanaki goma sha ɗaya a arewacin Makka. A lokacin, kabilu biyu na Kahtan, Aws da Khazraj, ne suke mulkinsa. Amma waɗannan kabilu biyu suna ci gaba da gardama a tsakaninsu. Sai a wancan lokaci ne, lokacin da Annabiﷺ ya bayyana manzancinsa a Makka, waɗannan kabilu, bayan dogon shekaru na yaƙi ba ƙarewa, suka shiga wani lokaci na zaman lafiya mai kyau. Lokacin da Annabiﷺ ya zauna a Madina, kabilun Aws da Khazraj suka manta gaba ɗaya da tsoffin rikicinsu, suka haɗu tare cikin ɗaurin Musulunci. Rarrabuwarsu ta dā ba da daɗewa ba ta shuɗe, kuma sunan "Ansar", Mataimakan Annabiﷺ, ya zama sunan gama-gari ga dukkan mutanen Madina waɗanda suka taimaki Annabiﷺ a manufarsa. Waɗanda suka yi hijira tare da shi daga Makka sun sami taken "Muhajirin", ko Muhajirai. Annabiﷺ, domin ya haɗa ɓangarorin biyu cikin ɗaurin zumunci mai ƙarfi, ya kafa tsakaninsu zumunci na ɗan'uwantaka, wanda ya haɗa su a matsayin 'ya'yan iyaye ɗaya, tare da Annabiﷺ a matsayin majiɓincinsu.

When the Prophet Muhammad and his companions settled at Yathrib, this city changed its name, and henceforth was called, Al-Medina, Al-Munawara, the Illuminated City, or more shortly, Medina, the City. It is situated about eleven-day's journey to the north of Mecca. At that time it was ruled by two Kahtanite tribes, Aws and Khazraj. These two tribes, however, were constantly quarreling among themselves. It was only about that time when the Prophet announced his mission at Mecca that these tribes, after long years of continuous warfare, entered on a period of comparative peace. When the Prophet settled at Medina, the tribes of Aws and Khazraj forgot entirely their old feuds and were united together in the bond of Islam. Their old divisions were soon effaced and the Ansar", the Helpers of the Prophet, became the common designation of all Medinites who had helped the Prophet in his cause. Those who emigrated with him from Mecca received the title of "Muhajereen" or the Emigrants. The Prophet, in order to unite both classes in closer bonds, established between them a brotherhood, which linked them together as children of the same parents, with the Prophet as their guardian.

Mataki na farko da Annabi ﷺ ya ɗauka, bayan ya zauna a Madina, shi ne gina masallaci domin bautar Allah bisa ƙa'idodin Musulunci. Haka kuma, ba da daɗewa ba aka gina gidaje domin masaukin muhājirai.

The first step the Prophet took, after his settlement at Medina, was to built a mosque for the worship of Allah according to principles of Islam. Also, houses for the accommodation of the emigrants were soon erected.

A wannan lokaci, mazauna Madina da unguwarta sun kasu zuwa ƙungiyoyi uku daban-daban: Muhajirai, Ansarawa, da Yahudawa. Domin haɗa su waje ɗaya cikin tsari mai kyau na tarayya, Manzon Allah ﷺ ya ba mutane wata yarjejeniya, wadda ta bayyana haƙƙoƙinsu da wajibcinsu sarai. Wannan yarjejeniya ita ce tsarin farko da Manzon Allah ﷺ ya kafa na al'umma mai zaman kanta. Ta fara kamar haka:

Medina and its suburb were at this time inhabited by three distinct parties, the Emigrants, the Helpers, and the Jews. In order to weld them together into an orderly federation, the Prophet granted a charter to the people, clearly defining their rights and obligations. This charter represented the framework of the first commonwealth organized by the Prophet. It started thus:

"Da sunan Allah Mai rahama, Mai jin kai. Wannan yarjejeniya Muhammadu, Manzon Allah ne ya bayar ga dukkan muminai, ko daga Quraishawa ne ko daga Madina, da dukkan mutanen da suka hada kai da su, daga kowane asali suka fito, wadanda duk za su zama al'umma guda." Ga wasu daga cikin ayyukan yarjejeniyar: Yanayin zaman lafiya da yaki zai kasance daya ga dukkan Musulmai; babu wanda daga cikinsu da zai da 'yancin yin sulhu da, ko shelar yaki a kan, abokan gābar 'yan'uwansa cikin addini. Yahudawan da suka hada kansu da al'ummarmu za a kare su daga dukkan wulakanci da cutarwa; suna da daidaitaccen hakki da mutanenmu na taimako da alheri. Yahudawan kabilu daban-daban da duk sauran mazauna Madina za su zama, tare da Musulmai, al'umma guda hadaddiya; za su yi addininsu cikin 'yanci kamar yadda Musulmai suke yi. Abokan Yahudawa za su ji irin wannan tsaro da 'yanci. Wanda ya aikata laifi za a bi shi a hukunta shi. Yahudawa za su hada kai da Musulmai wajen kare Madina daga dukkan abokan gaba.

'In the name of he Most Merciful and Compassionate Lord, this charter is given by Muhammad, the Messenger of Allah to all believers, whether of Quraish or Medina, and all individuals of whatever origin who have made common cause with them, who shall all constitute one nation." The following are some extracts from the charter: The state of peace and war shall be common to all Muslims; no one among them shall have the right of concluding peace with, or declaring war against, the enemies of his co-religionists. The Jews who attach themselves to our commonwealth shall be protected from all insults and vexations; they shall have an equal right with our people to our assistance and good offices. The Jews of the various branches and all others doiciled in Medina shall form with the Muslims one composite nation; they shall practice their religion as freely as the Muslims. The allies of the Jews shall enjoy the same security and freedom. The guilty shall be pursued and punished. The Jews shall join the Muslims in defending Medina all enemies.

Cikin Madina zai zama wuri mai tsarki ga duk wanda ya karɓi wannan yarjejeniya. Dukkan musulmi na gaskiya za su ƙi duk wanda ya aikata laifi, zalunci ko tashin hankali; babu wanda zai tsaya wajen kare mai laifi, koda kuwa shi ne mafi kusa da shi a dangi.

Jam'iyyar Ansarawa, ko Mataimaka, ta haɗa da wasu sababbin musulmi masu sanyin gwiwa waɗanda har yanzu suna da ƙaunar bautar gumaka wadda ba su iya ɓoyewa sosai. Shugaban waɗannan mutane shi ne Abdullahi Ɗan Ubayy, wani mutum mai wasu fitattun siffofi. Sun bayyana cewa sun karɓi Musulunci, amma a ɓoye ba sa farin ciki. Sau da yawa suna zama babbar barazana ga al'ummar musulmi da ta fara tasowa, kuma Annabi ﷺ yana buƙatar kulawa a koyaushe don su. Gare su koyaushe yana nuna haƙuri da jurewa mafi girma, yana fatan a ƙarshe zai iya jawo su zuwa addini, kuma wannan fata ta cika gaba ɗaya sakamakon da aka samu. Bayan mutuwar Abdullahi Ɗan Ubayy, jam'iyyarsa, wadda aka fi sani da jam'iyyar "Munafiqeen" (Munafukai), ta ɓace.

The party of the Ansars, or Helpers, included some lukewarm converts who retained an ill-concealed predilection for idolatry. These were headed by Abdullah Ibn Ubai, a man with some claims to distinction. They ostensibly joined Islam, but in secret were disaffected. They often were a source of considerable danger to the newborn commonwealth and required unceasing watchfulness on the part of the Prophet. Towards them he always showed the greatest patience and forbearance, hoping in the end to win them over to the faith, which expectations were fully justified by the result. While the death of Abdullah Ibn Ubai, his party which were known as the party of the "Munafiqeen" (the Hypocrites) disappeared.

Yahudawan da suka zama ɓangare na uku a cikin mutanen Madina sun kasance, duk da haka, mafi tsananin barazana. Babu wata alheri ko kyakkyawan hali daga Annabi ﷺ da zai iya gamsar da su. Ba da daɗewa ba suka ɓalle, suka haɗa kai da maƙiyan sabon addinin. Ba su yi jinkiri ba wajen bayyana a fili cewa sun fi son bautar gumaka, tare da munanan abubuwan da ke tare da ita, a kan addinin Musulunci. Don haka, Annabi ﷺ ya zama dole ya lura da maƙiyansa a wajen Madina a gefe guda, da waɗanda ke cikin birnin a ɗayan gefen. Mutanen Makka da suka rantse da kashe Muhammad ﷺ sun san sosai, godiya ga ƙungiyar munafukai da Yahudawan Madina, ainihin ƙarfin Musulmai. Sun kuma san cewa Yahudawa sun karɓi ƙawancen Muhammad ﷺ ne kawai saboda dalilai na ɗan lokaci, kuma za su juya masa baya su koma tare da masu bautar gumaka da zarar waɗannan suka bayyana a kusa da Madina. Tsaron ƙasar ya buƙaci a hana maciya amana waɗanda ke ɓoye suna ba maƙiyi bayanai.

The Jews who constituted the third party of the Medinites were, however, the most serious element of danger. No kindness or generous treatment on the part of the Prophet would seem to satisfy them. They soon broke off and ranged themselves with the enemies of the new faith. They did not hesitate to declare openly that they preferred idolatry, with its attendant evils, to the faith of Islam. Thus, the Prophet had to keep an eye on his enemies outside Medina, on the one hand, and those within the city on the other. The Meccans who had sworn Muhammad's death were well acquainted, thanks to the party of the Hypocrites and of the Jews at Medina, with the real forces of the Muslims. They also knew that the Jews had accepted Muhammad's alliance only from motives of temporary expedience and that they would break away from him to join the idolaters as soon as the latter showed themselves in the vicinity of Medina. The safety of the state required the proscription of the traitors who were secretly giving information to the common enemy.

Zuwa shekara ta biyu ta hijira, mushrikan Makka suka fara jerin ayyukan adawa ga Musulman Madina. Suka aika mutane a cikin rukunoni don su lalata itatuwan 'ya'yan itace na Musulman Madina, da kuma kwashe garken dabbobinsu. Yanzu sai lokacin jarrabawa mafi tsanani ga Musulunci ya zo. Ya zama wajibi ga Manzon Allah ﷺ ya ɗauki matakai masu tsanani don kare kansa daga duk wani shiri da zai taso daga cikin gida ko harin ba-zata daga waje.

Towards the second year of the hijrah, the idolaters of Mecca began a series of hostile acts against the Muslims of Medina. They sent men in parties to commit depredations on the fruit trees of the Muslims of Medina and to carry away their flocks. Now came the moment of severest trial to Islam. It became the duty of the Prophet to take serious measures to guard against any plot rising from within or a sudden attack from without.

Manzon Allah ﷺ ya sanya Madina cikin tsarin sojoji da ladabi. Dole ne ya rika aika ƙungiyoyin leƙen asiri akai-akai domin kare birnin daga duk wani hari kwatsam. Ba a daɗe ba bayan Manzon Allah ﷺ ya tsara al'ummarsa, sai ga babbar runduna ta Makkawa, sanye da kayan yaƙi masu kyau, ta fita fagen daga. Wata rundunar mutum dubu ɗaya ta yi tattaki ƙarƙashin jagorancin Abu Jahal, babban maƙiyin Musulunci, zuwa Madina domin kai hari a birnin. Musulmai sun samu labarin niyyar abokan gābarsu a kan lokaci. An tara wata ƙungiya ta mabiya ɗari uku, waɗanda kashi biyu bisa uku daga cikinsu 'yan Madina ne, domin su riga maguzawa zuwa kwarin Badr, wanda yake kusa da teku tsakanin Makka da Madina, su mamaye shi. Lokacin da Manzon Allah ﷺ ya ga rundunar kafirai tana gabatowa kwarin, ya yi addu'a cewa kada a hallaka ƙaramar ƙungiyar Musulmai.

Allah's Prophet put Medina in a state of military discipline. He had to send frequent reconnoitering parties to guard against any sudden onslaught. No sooner did the Prophet organize hi state than a large well-equipped army of the Meccans was afield. A force constituting of one thousand men marched under Abu Jahl, a great enemy of Islam, towards Medina to attack the city. The Muslims received timely notice of their enemies' intention. A body of three hundred adherents, of whom two thirds were citizens of Medina, was gathered to forestall the idolaters by occupying the valley of Badr, situated near the sea between Mecca and Medina. When the Prophet saw the army of the infidels approaching the valley, he prayed that the little band of Muslims might not be destroyed.

Sojojin Makka sun ci gaba zuwa fili mai faɗi wanda ya raba Musulmai da mushrikai. Bisa al'adar Larabawa, yaƙin ya fara da faɗace-faɗace na mutum-da-mutum. Daga nan sai faɗan ya zama gama-gari. Sakamakon yaƙin shi ne an koma da sojojin Makka baya da babbar asara.

The army of the Meccans advanced into the open space which separated the Muslims from the idolaters. According to Arab usage, the battle was began by simple combats. The engagement that became general. The result of the battle was that the Meccans were driven back with great loss.

Da yawa daga cikin shugabanninsu sun mutu a yaƙi, ciki har da Abu Jahl.

Several of their chiefs were slain, including Abu Jahl.

Yawancin masu bautar gumaka sun ci gaba da kasancewa fursunoni a hannun Musulmai. Sun kasance, sabanin duk al'adu da al'adun Larabawa, ana kula da su da matuƙar jin ƙai.

A large number of idolaters remained prisoners in the hands of the Muslims. They were, contrary to all usage and traditions of the Arabs, treated with the greatest humanity.

Annabi ya ba da umarni mai tsanani cewa a nuna musu tausayi a cikin masifarsu, a kuma yi musu da alheri. Musulmai da aka danka wa fursunonin sun bi wannan umarni da aminci. Yayin da yake magana kan wannan lamari, Sir William Muir, a littafinsa Life of Muhammad, ya faɗi maganar wani daga cikin fursunonin yana cewa: "Albarka ta tabbata ga mutanen Madina; sun sa mu hau dabbobi, su kuwa suna tafiya a ƙasa; sun ba mu burodin alkama mu ci, alhali kuwa ba shi da yawa, suna wadatuwa da dabino." Allah Maɗaukakin Sarki ya ce:

The Prophet gave strict orders that sympathy should be shown to them in their misfortune and that they should be treated with kindness. These instructions were faithfully obeyed by the Muslims to whose care the prisoners were confided. Dealing with this event, Sir William Muir, in his book Life of Muhammad, quotes one of the prisoners saying: "Blessing be on the men of Medina; they made us ride, while they themselves walked; they gave us wheaten bread to eat, when there was little of it, contenting themselves with dates." Almighty Allah said:

Kuma Allah ya riga ya taimaka muku a Badr, a lokacin da kuke ƙaramar runduna mai rauni. Saboda haka ku ji tsoron Allah sosai (ku nisanci dukkan nau'ikan zunubai da munanan ayyuka da Ya haramta, kuma ku ƙaunaci Allah sosai, ku aikata dukkan nau'ikan ayyuka nagari waɗanda Ya wajabta) domin ku zama masu godiya.

"And Allah has already made you victorious at Badr, when you were a weak little force. So fear Allah much (abstain from all kinds of sins and evil deeds which He has forbidden and love Allah much, perform all kinds of good deeds which He has ordained) that you may be grateful.

(Ka tuna) lokacin da ka (Muhammad) ce wa muminai, "Shin bai isa a gare ku ba cewa Ubangijinku (Allah) zai taimake ku da mala'iku dubu uku da aka saukar? Na'am, idan kuka yi haƙuri da taƙawa, kuma maƙiyi ya zo muku da gudu; Ubangijinku zai taimake ku da mala'iku dubu biyar masu alamar bambanci." Allah bai sanya wannan ba sai dai a matsayin labari mai daɗi a gare ku da kuma tabbaci ga zukatanku. Kuma babu nasara sai daga wurin Allah Mai ƙarfi, Mai hikima. Domin Ya datse wani ɓangare na waɗanda suka kafirta, ko Ya wulakanta su, don su koma suna cikin takaici." (Surah Ali 'Imran 3:123-127).

(Remember) when you (Muhammad) said to the believers, "is it not enough for you that your Lord (Allah) should help you with three thousand angels; sent down? Yes, if you hold on to patience and piety, and the enemy comes rushing at you; your Lord will help you with five thousand angels having marks of distinction. Allah made it not but as a message of good news for you and as an assurance to your hearts. And there is no victory except from Allah the All Mighty, the All Wise. That He might cut off a part of those who disbelieve, or expose them to infamy, so that they retire frustrated." (Ch 3:123-127 Quran).

Jihadin da ya biyo baya tsakanin Quraishawa da Musulmi shi ne yakin Uhud, wani tudu da ke kimanin mil shida arewacin Madina. Maguzawan, domin daukar fansar shan kashinsu a Badar, sun yi shirye-shirye masu girma don sake kai wa Musulmi hari. Sun tara rundunar mutum dubu uku, daga cikinsu dari bakwai suna sanye da rigunan sulke, da dawakai dari biyu. Wadannan dakaru sun yi gaba karkashin jagorancin Abu Sufyan, suka kafa sansani a wani kauye mai nisan mil shida daga Madina, inda suka tsunduma wajen lalata gonaki da dabbobin mutanen Madina. Annabi ﷺ, da yake yawansa ya yi kadan sosai idan aka kwatanta da makiyansa, da farko ya yanke shawarar ya zauna a cikin birnin ya tarbe su a can; amma daga baya, bayan shawarar wasu daga cikin sahabbansa ta yi nasara, sai ya fita yaki da su a kan mutum dubu, daga cikinsu dari suna sanye da rigunan sulke; sai dai ba shi da wani doki fiye da nasa a dukan rundunarsa. Da wadannan dakaru ya tsaya a Dutsen Uhud. Ba da jimawa ba Abdullahi dan Ubayy, shugaban munafukai, ya yi watsi da shi tare da mabiyansa dari uku. Don haka karamar rundunar Annabi ﷺ ta ragu zuwa dari bakwai.

The next battle between the Quraish and the Muslims was the battle of Uhud, a hill about four miles to the north of Medina. The idolaters, to revenge their loss at Badr, made tremendous preparations for a new attack upon the Muslims. They collected an army of three thousand strong men, of whom seven hundred were armed with coats of mail, and two hundred horses. These forces advanced under the conduct of Abu Sufyan and encamped at a village six miles from Medina, where they gave themselves up to spoiling the fields and flocks of the Medinites. The Prophet, being much inferior to his enemies in number, at first determined to keep himself within the town and to receive them there; but afterwards, the advice of some of his companions prevailing he marched out against them at the head of one thousand men, of whom one hundred were armed with coats of mail; but he had no more than one horse, besides his own, in his whole army. With these forces he halted at Mount Uhud. He was soon abandoned by Abdullah Ibn Ubai, the leader of the Hypocrites, with three hundred of his followers. Thus, the small force of the Prophet was reduced to seven hundred.

A Dutsen Uhud sojojin Musulmi suka kwana, kuma da safe, bayan sun yi sallah, suka fita zuwa filin. Manzon Allah ﷺ ya shirya cewa dutsen yana bayansa, kuma domin kare sojojinsa daga kewaye, ya sanya mayakan kibau hamsin a kan tudun da ke bayan sojojin, ya kuma ba su umarni mai tsanani cewa kada su bar matsayinsu komai zai faru.

At Mount Uhud the Muslim troops passed the night, and in the morning, after offering their prayers, they advanced into the plain. The Prophet contrived to have the hill at his back, and, the better to secure his men from being surrounded, he placed fifty archers on the height in the rear, behind the troops, and gave them strict orders not to leave their posts whatever might happen.

Quraish sun gaji sosai har ba su iya bin wannan nasara tasu ba, ko dai ta hanyar kai hari Madina ko kuma ta korar Musulmai daga tsaunukan Uhud. Sun janye daga yankunan Madina bayan sun yi wa gawarwakin abokan gābansu da suka mutu kisan gilla, suna yanke jikinsu ta hanya mai muni.

The Quraish were too exhausted to follow up their advantage, either by attacking Medina or by driving the Muslims from the heights of Uhud. They retreated from the Medinite territories after barbarously mutilating the corpses of their dead enemies.

Allah Mai girma ya ce:

Almighty Allah said:

"Saboda haka kada ku raunana (a kan abokin gābarku), kuma kada ku yi baƙin ciki, kuma za ku zama mafi ɗaukaka (a nasara)."

"So do not become weak (against your enemy), nor be sad, and you will be superior (in victory)

idan kun kasance masu imani na gaskiya. Idan wani rauni (da kisa) ya same ku, to ku sani irin wannan rauni (da kisa) ya same sauran mutane. Haka kwanaki (masu kyau da marasa kyau) suke; Muna sanya su juyawa tsakanin mutane, domin Allah ya jarrabi waɗanda suka yi imani, kuma domin ya zaɓi shahidai daga cikinku. Allah kuwa ba ya son azzalumai (masu shirka da masu zalunci).

if you are indeed (true) believers. If a wound (and killing ) has touched you, be sure a similar wound (and killing) has touched the others. And so are the days (good and not so good), We give to men by turns, that Allah may test those who believe, and that He may take martyrs from among you. And Allah likes not the Zalimeen (polytheists and wrongdoers).

Kuma domin Allah ya jarrabi masu bangaskiya (ya tsarkake su daga zunubai) ya kuma hallaka kafirai. Shin kuna tsammanin za ku shiga Aljanna alhali Allah bai riga ya jarrabi waɗanda suka yi yaƙi (a cikin Tafarkinsa) daga cikinku ba, kuma bai riga ya jarrabi waɗanda suka yi haƙuri ba? Lallai kun yi marmarin mutuwa (Ash-shahadah – shahada) tun kafin ku haɗu da ita.

And that Allah may test (or purify) the believers (from sins) and destroy the disbeliveers. Do you think that you will enter Paradise before Allah tests those of you who fought (in His Cause) and (also) tests those who are patient? You did indeed wish for death (Ash-shahadah- martyrdom)

"Kun yi wannan kafin ku haɗu da shi. Yanzu kun gan shi a fili da idanunku." (Qur'ani, Sura 3: Aya 139-143)

before you met it. Now you have seen it openly with your own eyes." (Ch 3:139-143 Quran)

Yahudawa ma ba su yi jinkiri ba wajen jefa Annabi da mabiyansa cikin matsala. Sun yi ƙoƙarin haifar da rarrabuwar kai a tsakanin mutanensa, suka ɓata masa suna da mabiyansa. Sun karkatar da kalmomin Alƙur'ani don su ba su ma'ana mai ɓata rai. Haka kuma sun sa mawakansu, waɗanda suka fi su al'ada da hankali, su yi amfani da tasirinsu wajen tayar da fitina a tsakanin Musulmi. Ɗaya daga cikin fitattun mawakansu, mai suna Ka'b, na Banu An-Nadir, bai bar wani ƙoƙari ba wajen nuna baƙin ciki a fili game da rashin nasarar masu bautar gumaka bayan shan kayensu a Badr.

The Jews also were not slow to involve in trouble the Prophet and his followers. They tried to create disaffection among his people and slandered him and his adherents. They mispronounced the words of the Qur'an so as to give them an offensive meaning. They also caused their poets, who were superior in culture and intelligence, to use their influence to sow sedition among the Muslims. One of their distinguished poets, called Ka'b, of the Bani An-Nadir, spared no efforts in publicly deploring the ill success of the idolaters after their defect at Badr.

Ta hanyar zagensa a kan Annabi da sahabbansa, da kuma waƙoƙin baƙin ciki da ya yi a kan mutanen Makka da suka faɗi a Badar, Ka'b ya samu ya tada Quraishawa zuwa ga wannan fushin ramako wanda ya ɓarke a Uhud. Sannan ya koma Madina, inda ya ci gaba da kai hari ga Annabi ﷺ da Musulmi, maza da mata, cikin kalamai marasa kunya. Duk da cewa yana cikin kabilar Banu An-Nadir, wadda ta shiga yarjejeniya da Musulmi kuma ta yi alƙawarin kare lafiyar cikin gida da waje ta Jiha, ya bayyana ayyukansa a kan al'ummar da yake cikinta.

By his satires against the Prophet and his disciples, and his elegies on the Meccans who had fallen at Badr, Ka'b succeeded in exciting the Quraish to that frenzy of vengeance which broke out at Uhud. He then returned to Medina, where he continued to attack the Prophet and the Muslims, men and women, in terms of the most obscene character. Though he belonged to the tribe of Bani An Nadir, which had entered into the compact with the Muslims and pledged itself both for the internal and external safety of the State, he openly directed his acts against the commonwealth of which he was a member.

Wani Bayahude, mai suna Sallam, na kabilarsa ɗaya, ya nuna irin wannan tsananin ƙiyayya da zafin rai ga Musulmai. Yana zaune tare da wata jama'a daga kabilarsa a Khaibar, wani ƙauye da ke nisan kwana biyar na tafiya daga arewa maso yammacin Madina. Ya yi iyakar ƙoƙarinsa wajen tada hankalin kabilun Larabawa maƙwabta a kan Musulmai. Al'ummar Musulmai, domin samun tsaro a cikin al'umma, ta yanke hukuncin korar Ka'b da Sallam daga cikinta.

Another Jew, Sallam by name, of the same tribe, behaved equally fiercely and bitterly against the Muslims. He lived with a party of his tribe at Khaibar, a village five days' journey northwest of Medina. He made every effort to excite the neighboring Arab tribes against the Muslims. The Muslim commonwealth with the object of securing safety among the community, passed a sentence of outlawry upon Ka'b and Sallam.

A cikin wannan shekarar, maƙiyan Musulunci sun yi duk mai yiwuwa don tayar da kabilu gāba da Musulmi. Yahudawa ma sun taka rawa mai aiki, ko da yake a ɓoye, cikin waɗannan makirce-makircen. Wata runduna ta mutum dubu goma, cikakkun makamai, ta yi tattaki zuwa Madina ƙarƙashin jagorancin Abu Sufyan. Suka kafa sansani kusa da Dutsen Uhud, ‘yan mil kaɗan daga birnin. Musulmi kuwa sun iya tara runduna ta mutum dubu uku kawai. Da suka ga ƙarancin adadinsu a gefe guda, da kuma hargitsin munafukai a cikin gari a gefe guda, sun fi son su zauna a kan tsaro. Suka haƙa wani zurfin kogi a kewayen sassan Madina marasa kariya, suka kafa sansani a waje da birnin tare da wata rami a gabansu. Sun dogara ga tsaron ɗayan gefe ga abokansu, Banu Quraiza, waɗanda ke da katanga da dama a ɗan nesa zuwa kudu, kuma yarjejeniya ta ɗaura su da taimakon Musulmi kan duk wani maharbi. Amma waɗannan Yahudawa sun sami tunzura daga mushrikai su keta alƙawarinsu su shiga Quraishawa. Da yake waɗannan Yahudawa sun san munafukan da ke cikin katangar birnin suna jiran dama su taka rawarsu, halin da Musulmi suka tsinci kansu a ciki ya kasance mai matuƙar haɗari.

In the same year, the enemies of Islam made every possible attempt to stir up the tribes against the Muslims. The Jews also took an active, if hidden, part in those intrigues. An army of ten thousand well-equipped men, marched towards Medina under the command of Abu Sufyan. They encamped near Mount Uhud, a few miles from the city. The Muslims could gather only an army of three thousand men. Seeing their inferiority in numbers on the one hand, and the turbulence of the Hypocrites within the town on the other, they preferred to remain on the defensive. They dug a deep moat round the unprotected quarters of Medina and encamped outside the city with a trench in front of them. They relied for safety of the other side upon their allies, the Quaraiza, who possessed several fortresses at a short distance towards the south and were bound by the compact to assist the Muslim s against any raiders. These Jews, however, were induced by the idolaters to violate their pledge and to join the Quraish. As these Jews were acquainted with the Hypocrites within the walls of the city were waiting for an opportunity to play their part, the situation of the Muslims was most dangerous.

Kewayen ya riga ya kai kwanaki ashirin. Abokan gaba sun yi iyakar ƙoƙarinsu don ketare rami, amma kowane yunkuri an kore shi da ƙarfi daga ƙaramar rundunar Musulmi. Rashin haɗin kai ya yi yawa a tsakanin rundunar da ke kewaye. Dawakansu suna mutuwa da sauri, kuma abinci yana ƙara ƙarewa kowace rana. A cikin dare, wata guguwar iska da ruwan sama ta sa alfarwowinsu suka faɗi, fitilunsu kuma suka kashe. Abu Sufyan da mafi yawan rundunarsa suka gudu, sauran kuma suka nemi mafaka wajen Quraiza. Musulmi, duk da cewa sun gamsu da gazawar abokan gābansu, ba za su iya kawar da tunanin cewa nasara ba ta cika ba muddin Quraiza, waɗanda suka karya alkawarinsu mai rantsuwa, suna nan kusa. Yahudawa na iya a kowane lokaci su kai wa Madina hari ba zata daga gefensu.

A wannan lokacin ne Annabi ﷺ ya ba wa sufaye na Gidan Ibadar St. Catherine, kusa da Dutsen Sinai, wata wasiƙa tasa mai yalwa, wadda ta tabbatar wa Kiristoci gata da kariya masu daraja da karimci. Shi da kansa ya ɗauki nauyin kare Kiristoci, ya kuma umarci mabiyansa su kare majami'unsu da gidajen firistocinsu, su kuma kiyaye su daga duk wata cutarwa. Ba za a ɗora musu haraji ba bisa rashin adalci; ba za a kori wani bishop daga yankinsa ba; ba kuma za a tilasta wa wani Kirista ya ƙi addininsa ba; ba za a kori wani sufi daga gidan ibadarsa ba; ba kuma za a hana wani mahajjaci aikin hajjinsa ba; kuma ba za a rushe majami'un Kiristoci don gina masallatai ko gidaje ga Musulmi ba. Matan Kiristoci da aka aura wa Musulmi za su ci gaba da bin addininsu, ba za a tilasta su ko a tsananta musu ta kowace hanya ba. Idan Kiristoci sun buƙaci taimako wajen gyara majami'unsu ko gidajen ibadarsu, ko wani al'amari da ya shafi addininsu, Musulmi za su taimaka musu. Wannan ba za a ɗauke shi a matsayin goyon bayan addinin ba, sai dai a matsayin taimako kawai a yanayi na musamman. Idan Musulmi suka shiga yaƙi da Kiristoci na waje, ba za a wulakanta wani Kirista mazaunin cikin Musulmi saboda imaninsa ba.

It was about this time that the Prophet granted to the monks of the Monastry of St. Catherine, near Mount Sinai, his liberal charter by which they secured for the Christians noble and generous privileges and immunities. He undertook himself and enjoined his followers, to protect the Christians, to defend their churches and the residences of their priests and to guard them from all injuries. They were not to be unfairly taxed; no bishop was to be driven out of his diocese; nor Christian was to be forced to reject his religion; no monk was to be expelled from his Monastry; no pilgrim was to be stopped from his pilgrimage; nor were the Christian churches to be pulled down for the sake of building mosques or houses for the Muslims. Christian women married to Muslims were to enjoy their own religion and not to be subjected to compulsion or annoyance of any kind. If the Christians should stand in need of assistance for the repair of their churches or monasteries, or any other matter pertaining to their religion, the Muslims were to assist them. This was not to be considered as supporting their religion, but as simply rendering them assistance in special circumstances. Should the Muslims be engaged in hostilities with outside Christians, no Christian resident among the Muslims should be treated with contempt on account of his creed.

Annabi ﷺ ya bayyana cewa duk wani Musulmi da ya karya kowane sashe na yarjejeniyar, to za a ɗauke shi a matsayin mai ketare dokokin Allah, mai take alkawarinSa, kuma mai sakaci da addinInSa.

The Prophet declared that any Muslim violating any clause of the charter should be regarded as a transgressor of Allah's commandments, a violator of His testament and neglectful of His faith.

Shekaru shida sun riga sun wuce tun lokacin da Annabi da mabiyansa daga Makka suka yi hijira daga garinsu. Zukatansu suka fara marmarin gidajensu da Gidan Tsarki nasu, Ka'aba. Yayin da lokacin aikin Hajji ya kusanto, Annabi ﷺ ya sanar da niyyarsa ta ziyartar wannan wuri mai tsarki, kuma muryoyi da dama daga cikin sahabbansa suka amsa kiran. Ba da jimawa ba aka shirya tafiyar zuwa Makka. Annabi ﷺ, tare da Musulmai kusan dari bakwai zuwa dari takwas, na Muhajirai da Ansarawa, duk ba su dauke da makami ba, suka fara tafiyar aikin Hajji. Quraishawa, waɗanda har yanzu suna cike da ƙiyayya ga Musulmai, suka tara babbar runduna don hana su shiga Makka, kuma suka wulakanta wakilin da Annabi ﷺ ya aika don neman izinin ziyartar wurare masu tsarki. Bayan wahala mai yawa, aka kulla yarjejeniya wadda aka amince da ita cewa duk fada zai tsaya na shekara goma; duk wanda ya zo daga Quraishawa zuwa wurin Annabi ﷺ ba tare da izinin mai kula da shi ko shugabansa ba, za a mayar da shi ga masu bautar gumaka; duk wani Musulmi da ya koma wajen Makkawa ba za a mika shi ba; duk wata kabila da ke son shiga kawance, ko da Quraishawa ko da Musulmai, tana da 'yancin yin hakan ba tare da jayayya ba; Musulmai su koma Madina a wannan lokaci su daina ci gaba; kuma a shekara mai zuwa za a bar su su ziyarci Makka su zauna a can kwana uku da makaman da suke amfani da su a tafiye-tafiye, watau takubbansu cikin kubuta.

Six years had already elapsed since the Prophet and his Meccan followers had fled from their birthplace. Their hearts began to yearn for their homes and for their Sacred House the Ka'ba. As the season of the pilgrimage approached, the Prophet announced his intention to visit the holy center, and numerous voices of his disciples responded to the call. Preparations were soon made for the journey to Mecca. The Prophet, accompanied by seven or eight hundred Muslims, Emigrants and Ansars, all totally unarmed, set out on the pilgrimage. The Quraish, who were still full of animosity towards the Muslims, gathered a large army to prevent them from entering Mecca and maltreated the envoy whom the Prophet had sent to ask permission to visit the holy places. After much difficulty, a treaty was concluded by which it was agreed that all hostilities should cease for ten years; that anyone coming from the Quraish to the Prophet without the permission of the guardian or chief should be given back to the idolaters; that any Muslim persons going over to the Meccans should not be surrendered; that any tribe desirous of entering into alliance, either with the Quraish or with the Muslims, should be at liberty to do so without disputes; that the Muslims should go back to Medina on the present occasion and stop advancing further; that they should be permitted in the following year to visit Mecca and to remain there for three days with the arms they used on journeys, namely, their scimitars in sheaths.

Don haka Yarjejeniyar Hudaibiyya ta ƙare, sai Manzon Allah ﷺ ya koma Madina tare da mutanensa.

A wannan lokaci aka saukar da wahayi ga Annabi ﷺ cewa manzancinsa ya zama na duniya baki ɗaya. Ya aika da wakilai da yawa su gayyaci sarakunan da ke makwabtaka da shi zuwa Musulunci. Wakilcin da aka aika zuwa wajen sarkin Farisa, Chosroes Parvis, an karɓe shi da raini da wulakanci. Ya yi mamaki sosai, cikin girman kai, game da ƙarfin halin wannan mai gudun hijira daga Makka da ya yi magana da shi a matsayin daidai da shi. Ya yi fushi ƙwarai har ya yayyage wasiƙar gayyatar Annabi ﷺ zuwa Musulunci gunduwa-gunduwa, sannan ya kore wakilin daga gabansa cikin wulakanci sosai. Lokacin da Annabi ﷺ ya samu labarin wannan mu'amala, sai ya ce cikin natsuwa: "Haka za a yayyage Daular Chosroes gunduwa-gunduwa."

About this time it was revealed to the Prophet that his mission should be universal. He dispatched several envoys to invite the neighboring sovereigns to Islam. The embassy to the king of Persia, Chosroes Parvis, was received with disdain and contumely. He was haughtily amazed at the boldness of the Mecca fugitive in addressing him on terms of equality. He was so enraged that he tore up into pieces the Prophet's letter of invitation to Islam and dismissed the envoy from his presence with great contempt. When the Prophet received information on this treatment, he calmly observed: "Thus will the Empire of Chosroes be torn to pieces."

Manzon da aka aika zuwa ga Heraclius, Sarkin Rumawa, an karɓe shi da ladabi da girma fiye da haka. Ya girmama jakadan sosai, kuma ya aika wa Annabi ﷺ amsa mai kyau ga saƙonsa.

The embassy to Heraclitus, the Emperor of the Romans, was received much more politely and reverentially. He treated the ambassador with great respect and sent the Prophet a gracious reply to his message.

Aka aika wani manzo zuwa ga wani basarake Balarabe na kabilar Ghassan, wanda Kirista ne kuma mai biyayya ga Heraclius. Maimakon ya karbi manzon da wani girmamawa, wannan basarake ya kashe shi ba tausayi. Wannan aiki ya jefa Musulmi cikin babban damuwa, domin sun dauke shi a matsayin cin zarafin alkawuran kasa da kasa.

Another envoy was sent to an Arab price of the Ghassanite tribe, a Christian feudatory of Heraclius. This prince, instead of receiving the envoy with any respect, cruelly murdered him. This act caused great consternation among the Muslims, who considered it as an outrage of international obligations.

An Ruwaito daga Abdullahi Ibn Abbas: Abu Sufyan Ibn Harb ya gaya mini cewa Heraclius ya aiko da wani manzo zuwa gare shi yayin da yake tare da wani ayarin kasuwanci daga Quraishawa. Su 'yan kasuwa ne da ke kasuwanci a Sham (Siriya, Falasdinu, Lebanon, da Jordan) a lokacin da Manzon Allah ﷺ yana da yarjejeniyar zaman lafiya da Abu Sufyan da Quraishawa kafirai. Don haka Abu Sufyan da abokan tafiyarsa suka tafi wajen Heraclius a Iliya (Urushalima).

Narrated Abdullah Ibn Abbas: Abu Sufyan Ibn Harb informed me that Heraclius had sent a messenger to him while he had been accompanying a caravan from Quraish. They were merchants doing business in Sham (Syria, Palestine, Lebanon, and Jordan) at the time when Allah's Messenger had a truce with Abu Sufyan and Quraish infidels. So Abu Sufyan and his companions went to Heraclius at Ilya (Jerusalem).

Heraclius ya kira su a fadar sarki, sai ya sa dukkan manyan sarakunan Roma su zauna kewaye da shi. Ya kira mai fassararsa, wanda ya fassara wa mutanen tambayar Heraclius, ya ce musu: "Wane ne a cikinku yake da dangantaka mafi kusa da wannan mutum da yake da'awar cewa shi Annabi ne?" Abu Sufyan ya amsa: "Ni ne mafi kusa da dangantaka da shi (a cikin wannan rukuni)." Heraclius ya ce: "Ku kawo shi (Abu Sufyan) kusa da ni, kuma ku sa abokan tafiyarsa su tsaya a bayansa." Abu Sufyan ya ƙara da cewa: "Heraclius ya umarci mai fassararsa ya gaya wa abokan tafiyata cewa yana so ya yi mini tambayoyi game da wannan mutum (Annabi ﷺ), kuma idan na faɗi ƙarya, to su (abokan tafiyata) su ..."

Heraclitus called them in the court and he had all the senior Roman dignitaries around him. He called for his translator who, translating Heraclius's question, said to them: "Who among you is closely related to that man who claims to be a Prophet?" Abu Sufyan replied: "I am the nearest relative to him (amongst the group)." Heraclius said: "Bring him (Abu Sufyan) close to me and make his companions stand behind him." Abu Sufyan added: "Heraclius told his translator to tell my companions that he wanted to put some questions to me regarding that man (The Prophet) and if I told a lie they (my companions)

A cikin wannan shekara Yahudawan Khaibar, yankin da aka ƙarfafa sosai, wanda yake nesa da Madina tafiyar kwana huɗu, sun nuna ƙiyayya marar sassauci ga Musulmi. Suna haɗe da ƙawancen ƙabilar Ghatfan, da kuma wasu ƙabilu masu alaƙa da su, Yahudawan Khaibar sun yi ƙoƙari sosai wajen kafa haɗin gwiwa a kan Musulmi. Annabi ﷺ da mabiyansa sun samu labarin wannan shiri, sai aka ɗauki matakai nan take don hana duk wani sabon hari a kan Madina.

In the same year the Jews of Khaibar, a strongly fortified territory at a distance of four days' journey from Medina, showed implacable hatred towards the Muslims. United by alliance with the tribe of Ghatfan, as well as with other cognate tribes, the Jews of Khaibar made serious attempts to for ma coalition against the Muslims. The Prophet and his adherents were apprised of this movement and immediate measures were taken in order to repress any new attack upon Medina.

Ba da jimawa ba aka shirya wata runduna ta mutum dubu da ɗari huɗu da goma sha huɗu domin yin tattaki zuwa Khaibar. Abokan Yahudawa sun bar su, suka bar su su kaɗai su fuskanci yaƙin da Musulmi. Yahudawa sun tsaya da ƙarfi wajen tsayayya da hare-haren Musulmi, amma daga ƙarshe dole ne a miƙa dukan katangunansu, ɗaya bayan ɗaya, ga abokan gābansu. Sun roƙi gafara, kuma an yi musu ta bisa wasu sharuɗɗa. An tabbatar musu da filayensu da dukiyoyinsu marasa motsi, tare da 'yancin yin addininsu. Bayan sun ci Khaibar, Musulmi suka koma Madina lafiya.

An expedition of fourteen hundred men was soon prepared to march against Khaibar. The allies of the Jews left them to face the war with the Muslims all alone. The Jews firmly resisted the attacks of the Muslims, but eventually all their fortress had to be surrendered, one after the other to their enemies. They prayed for forgiveness, which was accorded to them on certain conditions. Their lands and immovable property were secured to them, together with the free practice of their religion. After subduing Khaibar, the Muslims returned to Medina in safety.

Kafin ƙarshen shekarar, wato shekara ta bakwai bayan hijira, Annabi da mabiyansa sun yi amfani da yarjejeniyar tsagaita wuta da suka yi da Quraishawa domin su ziyarci Ka'aba mai alfarma. Annabi ﷺ, tare da Musulmai ɗari biyu, ya tafi Makka domin gudanar da ayyukan aikin Hajji. A wannan lokaci Quraishawa sun fice daga birnin a cikin kwanaki uku da ayyukan suka ɗauka.

Before the end of the year, it being the seventh year of the hijrah, the Prophet and his adherents availed themselves of their armistice with the Quraish to visit the holy Ka'ba. The Prophet, accompanied by two hundred Muslims, went to Mecca to perform the rites of pilgrimage. On this occasion the Quraish evacuated the city during the three days which the ceremonies lasted.

Sir William Muir, a cikin littafinsa, Life of Mohammed Vol. III, ya yi tsokaci game da wannan lamari kamar haka:

Sir William Muir, in his book, Life of Mohammed Vol. III comments on the incident as follows:

Lalle wani abu ne mai ban mamaki da ya bayyana a kwarin Makka a wannan lokaci, abin da ba a taba ganin irinsa ba a tarihin duniya. Tsohon birnin na tsawon kwana uku duk mazauna cikinsa, manya da kananan, suna barin shi, kowane gida babu kowa a ciki. Yayin da suke tafiya, sai Musulmin da aka kora daga garinsu shekaru masu yawa da suka wuce, suka matso cikin babban taro tare da abokan kawancensu, suna ziyartar gidajen da suka girma a cikinsu tun suna yara, sannan cikin kankanen lokacin da aka ba su, suka gudanar da ayyukan aikin Hajji. Mazauna wajen birnin kuwa, suna hawa tuddai da ke kewaye, suna neman mafaka a karkashin tantuna ko wasu matsuguni tsakanin duwatsu da kwaruruka; suka taru a kan kololuwar Abu Qubeis mai fitowa, daga nan suna kallon motsin masu ziyara a kasa, yayin da Annabi ﷺ yake jagorancinsu, suna zagaya Ka'aba da tafiya cikin sauri tsakanin Safa da Marwa, suna kuma duba kowane fuska da kulawa, ko za su gane wani aboki ko dan uwa da suka dade ba su gani ba a cikin masu ibada.

It was surely a strange sight, which at this time presented itself at the vale of Mecca, a sight unique in the history of the world. The ancient city is for three days evacuated by all its inhabitants, high and low, every house deserted, and as they retire, the exiled converts, many years banished from their birth-place, approach in a great body accompanied by their allies, revisit the empty homes of their childhood, and within the short allotted space, fulfil the rites of pilgrimage. The outside inhabitants, climbing the heights around take refuge under tents or other shelter among the hills and glens; and clustering on the overhanging peak of Abu Qubeis, thence watch the movements of the visitors beneath, as with the Prophet at their head, they make the circuit of the Ka'ba and rapid procession between Essafa and Marwah, and anxiously scan every figure, if perchance they may recognize among the worshippers some long lost friend or relative.

Sa'ad da Annabi da sahabbansa suka koma Madina, sai suka shirya wani yaƙi don ɗaukar fansa a kan sarkin Ghassaniyawa wanda ya kashe manzon Musulmi. An aika da sojoji dubu uku, ƙarƙashin jagorancin Zaid, ɗan da Annabi ya riƙe a matsayin nasa, domin su karɓi diyya daga ƙabilar da ta aikata laifin.

When the Prophet and his followers returned to Medina, they arranged in expedition to exact retribution from the Ghassanite prince who had killed the Muslim envoy. A force of three thousand men, under the Prophet's adopted son Zaid, was sent to take reparation from the offending tribe.

Khalid Ibn Al-Walid na ɗaya daga cikin janar-janar da aka zaɓa don wannan yaƙin neman. Sa'ad da suka isa yankin Muta, wani ƙauye da ke kudu maso gabashin Tekun Matattu, sai suka haɗu da wata babbar runduna ta Larabawa da Romawa waɗanda aka tara don yin adawa da su. Sai dai Musulmai sun yanke shawarar ci gaba da tafiya da ƙarfin zuciya. Jarumtakarsu ba ta amfana da komai ba, kuma sun sha asara mai girma.

Khalid Ibn Al-Walid was one of the generals chosen for the expedition. When they reached the neighborhood of Muta, a village to the southeast of the Dead Sea, they met with an overwhelming force of Arabs and Romans who were assembled to oppose them. The Muslims, however, resolved resolutely to push forward. Their courage was of no avail and they suffered great losses.

A cikin wannan yaƙin an kashe Zaid da Ja'far, dan uwan Annabi ﷺ, da wasu manyan sahabbai da dama.

In this battle Zaid and Ja'far, a cousin of the Prophet, and several other notables were killed.

Khalid Ibn Al-Walid, ta hanyar wasu dabaru, ya yi nasarar janye sojojin ya jagorance su zuwa Madina ba tare da ƙarin asara ba. Sai dai wata guda bayan haka, Amr Ibn Al-'As ya yi tafiya ba tare da an hana shi ba ta cikin yankunan kabilu masu adawa, ya karɓi mikakkiyar biyayyarsu, kuma ya mayar da martabar Musulunci a kan iyakar Siriya.

Khalid Ibn Al-Walid, by a series of maneuvers, succeeded in drawing off the army and conducting it without further loses to Medina. A month later, however, Amr Ibn Al-' As marched unopposed through the lands of the hostile tribes, received their submission, and restored the prestige of Islam on the Syrian frontier.

A kusan ƙarshen shekara ta bakwai bayan hijira, Quraishawa da ƙawayensu Bani Bakr sun karya sharuddan zaman lafiyar da aka cimma a Hudaibiya, ta hanyar kai hari kan Bani Khuzaah, waɗanda suke cikin ƙawance da Musulmi. Bani Khuzaah sun roƙi Annabi ﷺ taimako da kariya.

About the end of the seventh year of the hijrah, the Quraish and their allies, the Bani Bakr, violated the terms of the peace concluded at Hudaibiya by attacking the Bani Khuzaah, who were in alliance with the Muslims. The Bani Khuzzah appealed to the Prophet for help and protection.

Annabi ﷺ ya yi niyyar kawo ƙarshen mulkin zalunci da danniya, wanda ya daɗe yana ci a Makka. Nan take ya tattara mutum dubu goma domin ya yi yaƙi da masu bautar gumaka, sannan suka tashi a watan Janairu, 630.

The Prophet determined to make a stop to the reign of injustice and oppression, which had lasted so long at Mecca. He immediately gathered ten thousand men to march against the idolaters and set out on January, 630.

Bayan kwanaki takwas sojojin Musulmi suka tsaya, suka sauka a Marr Az-Zahran, tafiyar yini guda daga Makka. A daren isowarsu, Abu Sufyan, wanda Quraishawa suka tura don su roki Annabi ﷺ ya bar shirinsa, ya zo ya nemi a ba shi ganawa. Da safe aka amince da hakan. "Shin lokaci bai yi ba, ya Abu Sufyan," in ji Annabi ﷺ, "ka yarda cewa babu abin bautawa sai Allah, kuma ni Manzonsa ne?" Abu Sufyan, bayan ya yi shakka na wani lokaci, ya furta kalmar imani da aka tsara, ya karbi Musulunci. Sannan aka mayar da shi don ya shirya birnin domin zuwan Annabi ﷺ.

After eight days the Muslims army halted, and alighted at Marr Az-Zahran, a day's journey from Mecca. On the night of their arrival, Abu Sufyan, who was delegated by the Quraish to ask the Prophet to abandon his project, presented himself and besought an interview. In the morning it was granted. "Has the time not come, O Abu Sufyan," said the Prophet, "for you to acknowledge that there is no deity save Allah and that I am His Messenger?" Abu Sufyan, after hesitating for awhile, pronounced the prescribed formula of belief and adopted Islam. He was then sent back to prepare the city for the Prophet's approach.

Ban da wata ɗan tsayayya da wasu ƙabilu ƙarƙashin jagorancin Ikrima da Safwan suka yi, wadda a cikinta Musulmi da yawa suka rasa rayukansu, Manzon Allah ﷺ ya shiga Makka kusan ba tare da an hana shi ba. Birnin da ya yi masa azaba mai tsanani, ya kore shi tare da amintattun mabiyansa zuwa neman mafaka a wajen baƙi, birnin da ya rantse da rayuwarsa da rayukan mabiyansa masu aminci, yanzu yana ƙarƙashin jinƙansa. Tsoffin masu tsananta masa yanzu sun durƙusa gabansa gaba ɗaya. Manzon Allah ﷺ ya shiga Makka a kan rakumin da ya fi so, Al Kaswa, tare da Usama Ibn Zaid zaune a bayansa. A hanyarsa ya karanta Suratul Fath (Nasara), wadda ayoyinta na farko za a iya fassara su haka:

Rundunar Musulmi ta shiga birnin cikin tawali'u da lumana. Ba a yi sata a wani gida ba, ba a zagi wani namiji ko mace ba. Annabi ﷺ ya yi wa dukkan mazauna Makkah afuwa baki ɗaya. Mutum huɗu kaɗai, waɗanda shari'a ta yanke wa hukunci, aka hana su zama a cikin birnin. Duk da haka, ya umarci a rushe dukkan gumaka da hotunan bautar arna, inda aka jefar da gumaka ɗari uku da hamsin waɗanda ke cikin Ka'aba, Gida Mai Tsarki. Annabi ﷺ da kansa ya lalata wata tattabara ta itace da aka rataya a rufin Ka'aba, wadda ake ɗauka a matsayin ɗaya daga cikin allolin Quraishawa. A lokacin da ake kifar da hotuna da gumakan, an ji shi yana kira da babbar murya: "Allah ne Mafi girma. Gaskiya ta zo, ƙarya kuma ta ɓace; lallai ƙarya tana da gushewa." Tsoffin masu bautar gumaka suka kalli rushewar allolinsu cikin tunani, waɗanda gaba ɗaya ba su da iko. Bayan Annabi ﷺ ya soke waɗannan gumaka da kowane al'adar arna, ya gabatar da wa'azi ga mutanen da suka taru. Ya yi bayani game da 'yan'uwantakar da ke tsakanin mutane ta halitta, da kalmomin Alkur'ani:

The Muslim army entered the city unpretentiously and peacefully. No house was robbed, no man or woman was insulted. The Prophet granted a general amnesty to the entire population of Mecca. Only four criminals, whom justice condemned, were proscribed. He did however, order the destruction of all idols and pagan images of worship, upon which three hundred and fifty idols which were in the Sacred House of Ka'ba were thrown down. The Prophet himself destroyed a wooden pigeon hung from the roof and regarded as one of the deities of the Quraish. During the downfall of the images and idols he was heard to cry aloud: "Allah is great. Truth has come and falsehood has vanished; verily falsehood is fleeting." The old idolaters observed thoughtfully the destruction of their gods, which were utterly powerless. After the Prophet had abolished these pagan idols and every pagan rite, he delivered a sermon to the assembled people. He dwelt upon the natural brotherhood of man in the words of the Qur'an:

Ya ku mutane! Mun halicce ku daga namiji da mace, mun kuma sanya ku zama al'ummai da kabilu, domin ku san juna. Lalle ne, mafi daraja a cikinku a wurin Allah shi ne wanda yake da Taqwa (wato, ɗaya daga cikin Muttaqun, masu tsoron Allah, masu nisantar dukkan irin zunubai da munanan ayyuka da Ya hana), kuma yana ƙaunar Allah sosai (yana aikata dukkan irin ayyukan alheri da Ya wajabta). Lalle ne Allah Masani ne, Mai sani ga kowane abu. (Surah 49:13, Alƙur'ani)

"O Mankind! We have created you for a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honorable of you in the Sight of Allah is that (believer) who has At-Taqwa (one of the Muttaqun, pious, and righteous persons who fear Allah much, abstain from all kinds of sins and evil deeds which He has forbidden), and love Allah much (perform all kinds of good deeds which He has ordained.) Verily Allah is All-Knowing, All-Aware. (Ch 49:13 Quran)

Bayan dawowar watan hajji mai alfarma, Annabi ﷺ, bisa ji a zuciyarsa cewa ajalinsa yana kusa, ya yanke shawarar yin aikin hajji na bankwana zuwa Makka. A watan Fabrairu na shekara ta 632, ya bar Madina tare da babban taron Musulmai. An ce mutane tsakanin dubu casa'in zuwa dubu dari da arba'in ne suka yi tafiya tare da Annabi ﷺ. Kafin ya kammala dukkan ayyukan hajji, ya yi jawabi ga taron da ya taru daga saman Dutsen Arafat da waɗannan kalmomi:

On the return of the sacred month of pilgrimage, the Prophet, under the presentiment of his approaching end, determined to make a farewell pilgrimage to Mecca. In February 632, he left Medina with a very considerable concourse of Muslims. It is stated that from ninety thousand to one hundred and forty thousand people accompanied the Prophet. Before completing all rites of the pilgrimage, he addressed the assembled multitude from the top of Mount Arafat in the following words:

"Ya ku mutane! Ku saurari maganata, domin ban sani ba ko za a ba ni wata shekara bayan wannan shekara in sake tsayuwa a tsakaninku. Rayukanku da dukiyoyinku abu ne mai tsarki kuma wanda ba a iya keta shi a tsakaninku har sai kun bayyana a gaban Ubangijinku, kamar yadda wannan rana da wannan wata suke da tsarki ga kowa; kuma ku tuna, za ku bayyana a gaban Ubangijinku, wanda zai nemi lissafin dukkan ayyukanku daga gare ku. Ya ku mutane, kuna da haƙƙoƙi a kan matanku, matanku kuma suna da haƙƙi a kanku."

"O people! Listen to my words, for I know not whether another year will be vouchsafed to me after this year to find myself among you. Your lives and property are sacred and inviolable among one another until you appear before the Lord, as this day and this month are sacred for all; and remember, you will have to appear before your Lord Who will demand from you an account for all your actions. O people, you have rights over your wives, and your wives have a right over you.

Lalle ne, kun karɓe su a kan amincin Allah, kuma kun halatta farjinsu gare ku da kalmomin Allah. Kuma bayinku, ku tabbata kuna ciyar da su irin abincin da ku kanku kuke ci, kuna sutura su da irin tufafin da ku kanku kuke sawa. Idan kuma suka aikata wani laifi wanda ba ku son yafe masa, to ku sayar da su; domin su bayin Ubangiji ne, kuma ba a kamata a wulakanta su ba. Ya ku mutane, ku saurari maganata kuma ku fahimce ta. Ku sani cewa dukkan Musulmai 'yan'uwa ne. Ku al'umma ɗaya ce ta 'yan'uwantaka; sai dai babu wanda zai karɓi komai daga ɗan'uwansa, sai dai da yardarsa. Ku kiyaye kanku daga zalunci. Wanda yake halarta, ya isar da wannan ga wanda ba ya nan.

Verily you have taken them on the security of Allah and have made their people lawful unto you by the words of Allah. And your slaves, see that you feed them with such food as you eat yourselves, and clothe them with the stuff you wear, and if they commit a fault which you are not inclined to forgive, then part with them; for they are the servants of the Lord and are not to be harshly treated. O people, listen to my words and understand them. Know that all Muslims are brothers. You are one brotherhood; but no man shall take ought from his brother, unless by his free consent. Keep yourselves from injustice. Let him who is present tell this to him who is absent.

Bayan ya kammala dukkan ayyukan aikin Hajji sosai, domin Musulmai su bi misalinsa a dukkan zamanai masu zuwa, Annabi ﷺ ya koma Madina tare da sahabbansa.

Having rigorously performed all the ceremonies of the pilgrimage, that his example might be followed by all Muslims for all succeeding ages, the Prophet returned with his followers to Medina.

A shekara ta sha ɗaya ta hijira, wadda ita ce shekara ta ƙarshe a rayuwar Muhammad ﷺ, an yi ta a Madina.

The eleventh year of the hijrah, being the last year of Muhammad's life, was spent at Medina.

A nan ya tsara yadda al'ummomin lardi da na kabilu da suka karɓi Musulunci suka zama sassan ƙungiyar tarayyar Musulmi. Dole ne a tura ƙarin jami'ai zuwa lardunan cikin gida domin koyar da mazaunansu koyarwar addini, gudanar da shari'a, da karɓar Zakka. An aika Mu'azu ɗan Jabal zuwa Yaman. Lokacin da zai tafi lardin nan mai nisa, Manzon Allah ﷺ ya umarce shi da ya yi amfani da ra'ayinsa a duk lokacin da ya kasa samun izini bayyananne a cikin Alƙur'ani. An tura Ali zuwa Yamama a kudu maso gabashin tsibirin. Manzon Allah ﷺ ya ce masa: "Kada ka taɓa yanke hukunci tsakanin jam'iyyu biyu da suka zo maka neman adalci sai ka fara saurarensu duka biyun."

There he settled the organization of the provincial and tribal communities which had adopted Islam and become the component parts of the Muslims federation. More officers had to be deputed to the interior provinces for the purpose of teaching their inhabitants the precepts of the religion, administering justice, and collecting Zakat. Muadh Ibn Jabal was sent to Yemen. On his departure to that distant province the Prophet enjoined him to use his own discretion in the event of his being unable to find express authority in the Quran. Ali was deputed to Yamama in the southeast of the peninsula. To him the Prophet said: "Never decide between any two parties who come to you for justice unless you first hear both of them."

Ana shirya wata runduna ƙarƙashin Usama Ibn Zaid, wanda mahaifinsa ya mutu a Mu'ta, don yaƙar Byzantine, domin neman diyyar kisan jakadan zuwa Sham wanda aka daɗe ana jinkirtawa. Sai dai labarin rashin lafiyar Annabi ﷺ da raunin lafiyarsa ya sa aka dakatar da wannan yaƙi. Wannan labari ya bazu da sauri, ya kuma haifar da rikici a wasu yankuna. Sun fito mutane uku masu da'awar annabci, suna ƙoƙarin jawo kabilunsu ta kowace irin dabara. Mafi haɗari daga cikinsu shi ne wanda ake kira Al Aswad. Shugaba ne daga Yemen kuma mai sihiri. Ba da daɗewa ba ya samu nasarar jawo kabilarsa, kuma da taimakonsu ya mayar da birane da dama na kewaye ƙarƙashin ikonsa. Ya kashe Shahr, wanda Annabi ﷺ ya naɗa a matsayin Gwamnan Sana'a a maimakon mahaifinsa Bazan, wanda ya rasu kwanan nan. Bazan ya kasance mataimakin sarki a Yemen ƙarƙashin Chosroes na Persia; bayan ya karɓi Musulunci, Annabi ﷺ ya bar shi ya ci gaba da zama Gwamnan Yemen. Ya iya mayar da dukan al'ummar Persia da ke lardin nan zuwa Musulunci. Al-Aswad, mai sihirin, ya kashe Shahr a yanzu, amma ba da daɗewa ba Persiyawan Yemen suka kashe shi.

A force was being prepared under Usama Ibn Zaid, whose father was killed at Muta, against the Byzantines, to exact the long-delayed reparation for the murder of the envoy to Syria. However, the news of the Prophet's sickness and failing health caused that expedition to be stopped. This news was soon noised abroad and produced disorder in some districts. Three pretenders had arisen who gave themselves out as prophets and tried by all kinds of imposture to win over their tribes. The most dangerous of these pretenders was known as Al Aswad. He was a chief of Yemen and a conjurer. He soon succeeded in gaining over his tribesmen and, with the help, reduced to subjection many of the neighboring towns. He killed Shahr, whom the Prophet had appointed as Governor of Sana in the place of his father Bazan, who had just died. Bazan had been the viceroy of Yemen under Chosroes of Persia; after he had adopted Islam he was allowed by the Prophet to remain as Governor of Yemen. He was able to convert to Islam all the Persian colony in that province. Al-Aswad, the conjurer, had now killed Shahr, but soon after he was massacred by the Persians of Yemen.

Sauran masu ikirarin annabci biyu, Tulaiha da Harun da sunansu, ba a murkushe su ba sai bayan rasuwar Annabi ﷺ, a lokacin mulkin Abu Bakr. Harun, wanda aka fi sani da Musailima, ya aika wa Annabi ﷺ wata wasika wacce ta ce: "Daga Musailima Annabin Allah, zuwa ga Muhammad Annabin Allah. Aminci ya tabbata a gare ka. Ni abokin tarayya ne a gare ka. Bari a raba iko tsakaninmu. Rabin duniya zai zama nawa, rabi kuma zai zama na Kuraishawa naka."

The other two pretenders, Tulayha and Haroun by name, were not suppressed until after the death of the Prophet, during the reign of Abu Bakr. Haroun, better known as Mussaylamah, addressed to the Prophet a letter which ran as follows: "From Mussaylamah the Prophet of Allah, to Muhammad the Prophet of Allah. Peace be to you. I am your partner. Let the exercise of authority be divided between us. Half the earth will be mine, and half will belong to your Quraish.

Lafiyar Annabi ta ƙara tsanani. Kwanakinsa na ƙarshe sun shahara saboda natsuwa da kwanciyar hankali na zuciyarsa. Duk da rauni da gajiyar da ya ke ciki, ya iya jagorantar sallolin jama'a har zuwa kwana uku kafin rasuwarsa ﷺ. Ya roƙi a ba shi izinin zama a gidan 'Aisha kusa da masallaci a lokacin rashin lafiyarsa, kuma matansa sun amince da hakan. Muddin ƙarfinsa ya ba shi dama, ya kasance yana halartar sallolin jama'a. Lokaci na ƙarshe da ya bayyana a masallaci, bayan an gama sallolin da aka saba, ya yi wa jama'a magana da waɗannan kalmomi: "Ya ku Musulmai, idan na yi wa wani daga cikinku laifi, ga ni nan don in amsa; idan ina bin wani wani abu, duk abin da nake da shi na ku ne." Wani mutum a cikin taron ya tashi ya nemi dirhami uku da ya bai wa wani talaka bisa buƙatar Annabi ﷺ. Nan take aka biya shi, da waɗannan kalmomi: "Ya fi a ji kunya a duniya a kan a ji ta a lahira." Sannan Annabi ﷺ ya yi addu'a, ya roƙi rahamar Allah ga waɗanda suka faɗi a cikin tsanantawar abokan gābansu. Ya kwaɗaitar wa dukkan mabiyansa su kiyaye wajibcin addini da rayuwa cikin zaman lafiya da alheri. Sa'an nan ya yi magana cikin motsin zuciya, da murya har yanzu mai ƙarfi har ta kai bayan ƙofofin waje na masallaci: "Ina rantsuwa da Ubangijin da rai na Muhammad yana hannunsa, babu wani mutum da zai iya kama ni a kowane al'amari; ban halatta wani abu ba sai abin da Allah ya halatta; kuma ban haramta wani abu ba sai abin da Allah ya haramta a cikin Littafinsa." Sannan ya juya ga matan da ke zaune kusa da shi, ya ce: "Ya Fatima, 'yata, da Safiyya, goggonta, ku yi aiki da abin da zai sa ku karɓuwa a wurin Ubangiji, domin lallai ni ba ni da iko in cece ku ta kowace hanya." Sa'an nan ya tashi ya koma cikin gidan 'Aisha.

The health of the Prophet grew worse. His last days were remarkable for the calmness and serenity of his mind. He was able, though weak and feeble, to lead the public prayers until within three days of his death. He requested that he might be permitted to stay at 'Aisha's house close to the mosque during his illness, an arrangement to which his other wives assented. As long as his strength lasted, he took part in the public prayers. The last time he appeared in the mosque he addressed the congregation, after the usual prayers were over, in the following words: "O Muslims, if I have wronged anyone of you, here I am to answer for it; if I owe anything to anyone, all I may happen to possess belongs to you." A man in the crowd rose and claimed three Dhirhams which he had given to a poor man at the request of the Prophet. They were immediately paid back with these words: "Better to blush in this world than in the next." The Prophet then prayed and implored Allah's mercy for those who had fallen in the persecution of their enemies. He recommended to all his followers the observance of religious duties and the leading of a life of peace and goodwill. Then he spoke with emotion and with a voice still so powerful as to reach beyond the outer doors of the mosque: "By the Lord in Whose hand lies the soul of Muhammad as to myself, no man can lay hold on me in any matter; I have not made lawful anything excepting what Allah has made lawful; nor have I prohibited anything but that which Allah in His Book has prohibited." Then turning to the women who sat close by, he exclaimed: "O Fatimah, my, daughter, and Safia, my aunt, work you both that which procure you acceptance with the Lord, for verily I have no power to save you in any wise." He then rose and re-entered the house of Aisha.

Bayan wannan, Annabi ba ya sake bayyana a sallolin jama'a ba. Ƴan sa'o'i bayan ya dawo daga masallaci, Annabi ya rasu yana kwance da kansa a kan ƙirjin Aisha. Nan da nan bayan an sanar da mutuwar Annabi ﷺ, sai taron mutane suka taru a ƙofar gidan Aisha, suna kira da babbar murya:

After this, the Prophet never appeared at public prayers. A few hours after he returned from the mosque, the Prophet died while laying his head on the bosom of Aisha. As soon as the Prophet's death was announced, a crowd of people gathered at the door of the house of Aisha, exclaiming:

"Yaya za a ce manzonmu ya mutu?" Umar ya ce: "A'a, ba ya mutuwa; za a mayar da shi gare mu, kuma waɗanda suke cewa ya mutu cin amana ce suke yi wa addinin Musulunci. In sun ce haka, a yanka su gunduwa-gunduwa." Amma a daidai wannan lokaci Abu Bakr ya shigo gida, kuma bayan ya taɓa jikin Annabi ﷺ da nuna matuƙar ƙauna, sai ya fito ƙofar ya yi wa taron jama'a jawabi kamar haka: "Ya ku Musulmai, idan duk wanda yake bautar Muhammadu ﷺ ne, to, bari in gaya muku cewa Muhammadu ﷺ ya mutu. Amma idan da gaske kuke bautar Allah, to ku sani cewa Allah yana raye, ba zai mutu ba. Ko kun manta da ayar da take cikin Alƙur'ani:

"How can our messenger be dead?" Umar said: "No, he is not dead; he will be restored to us, and those are traitors to the cause of Islam who say he is dead. If they say so let them be cut in pieces." But Abu Bakr entered the house at this moment, and after he had touched the body of the Prophet with a demonstration of profound affection, he appear at the door and addressed the crowd with the following speech: "O Muslims, if anyone of you has been worshipping Muhammad, then let me tell you that Muhammad is dead. But if you really do worship Allah then know that Allah is living and will never die. Do you forget the verse in the Quran:

Muhammadu ba komai ba ne face Manzo, kuma haƙiƙa Manzanni da yawa sun riga shi wucewa. Idan ya mutu ko aka kashe shi, shin za ku juya baya a kan dugadugansu (kamar kafirai)?

"Muhammad is not more than a Messenger, and indeed (many) Messengers have passed away before him. If he dies or is killed, will you then turn your back on your heels (as disbeliveers)?

"Kuma wanda ya juya baya a kan dugadugansa, ba zai cutar da Allah ko kaɗan ba, kuma Allah zai bada lada ga masu godiya." (Al Imran 3:144, Alƙur'ani)

And he who turns back on his heels, not the least harm will he do to Allah, and Allah will give reward to those who are grateful." (Ch 3:144 Quran).

Bayan jin wannan jawabi na Abu Bakr, sai 'Umar ya amince da kuskurensa, mutane kuwa suka gamsu suka watse.