Bai'at al-‘Aqabah na farko abu ne mai kyau kuma albarka. Hakan ya kasance saboda duk da ƙarancin waɗanda suka karɓi Musulunci, ƙoƙarin wani sahabi na Manzon Allah ﷺ, watau Mus'ab ibn ‘Umayr, ya isa ya jagorance su wajen canza Madina da sauya tunane-tunane da motsin zuciya da ake da su a cikin al'ummarta. Haka nan, duk da yawan waɗanda suka karɓi Musulunci a Makka, mutanen gaba ɗaya sun ci gaba da nisantar su, domin ƙungiyoyin ba su amsa wa Musulunci ba, al'umma kuma ba ta shafu da tunani da motsin zuciyar Musulunci ba. Sabanin haka, yawancin mutanen Madina sun karɓi Musulunci, Musulunci kuma ya yi tasiri a zuciyar al'ummar Madina gaba ɗaya, tunaninsu da motsin zuciyarsu kuma suka sauya gaba ɗaya. Wannan yana nuna a fili cewa idan daidaikun mutanen da suka karɓi Musulunci suka ci gaba da nisanta kansu daga al'umma da mutanen gaba ɗaya, ba za a samu tasiri a cikin al'umma ba, haka nan ba za a samu tasiri a tsakanin yawancin mutane ba, komai ƙarfin imanin waɗannan mutane. Haka kuma yana nuna cewa idan alaƙar da ke tsakanin mutane tana shafuwa da tunani da motsin zuciya, hakan zai kai ga sauyi da canjin da ake so, komai ƙanƙantar adadin masu isar da Saƙon. Wannan kuma yana tabbatar da cewa idan al'umma ta dage a kan kafirci, kamar yadda lamarin ya kasance a al'ummar Makka, to canza ta yana da wahala fiye da al'ummar da irin wadannan ra'ayoyi na kuskure ba su mamaye ta ba, kamar yadda lamarin ya kasance a al'ummar Madina, koda kuwa irin wadannan ra'ayoyi suna nan.

The first pledge of al-‘Aqabah was a good thing and a blessing. This was so because despite the small number of those who had embraced Islam, the efforts of one companion of the Messenger of Allah (pbuh), i.e., Mus’ab ibn ‘Umayr were enough to lead them to change Madinah and transform the existing thoughts and emotions within its society, and despite the relatively large number of those who embraced Islam in Makkah, the people at large remained alienated from them, for the groups did not respond to Islam, and society was not affected by the Islamic thoughts and emotions. By contrast, the majority of people in Madinah embraced Islam and Islam made an impact in the collective heart of the Madinan society, and their thoughts and emotions were radically transformed. This clearly demonstrates that when individuals who embrace Islam remain alienated from society and the people at large, an impact within society is not generated, nor within the majority of people no matter how strong the belief of these individuals is. It also demonstrates that if the existing relationships between people were affected by thoughts and emotions they would lead to the desired transformation and change no matter how small the number of the conveyors of the Message are. This also proves that when the society persists in disbelief, as was the case with the Makkan society, it becomes more difficult to transform than a society where such erroneous notions are not dominant, as was the case with the Madinan society, even if such notions were present.

Saboda haka, al'ummar Madina ta fi al'ummar Makka shafar Musulunci. Mutanen Madina sun ji rashin gaskiyar tunanin da suke riƙe da shi, kuma suna neman wasu tunani da wata hanyar rayuwa. Sabanin haka, al'ummar Makka ta gamsu da yanayin al'amuranta kuma tana marmarin kiyaye shi, musamman shugabannin kafirci irin su Abu Lahab, Abu Jahl da Abu Sufyan. Shi ya sa Mus'ab ibn 'Umair bai ɗauki lokaci mai tsawo ba kafin ya ga amsar Da'awa. Ya ci gaba da kiran mutane zuwa Musulunci yana koya musu tunanin sa da dokokinsa, zai ji yadda suke amsawa da sauri, ya ga yadda mutane suke shirye su karɓi Musulunci da kuma himmarsu ta koyo da samun ilimin dokokin Musulunci, wannan kuwa yana sa shi farin ciki; zai ga yawan Musulmai yana ƙaruwa da yaɗuwar Musulunci, wannan kuma zai ƙarfafa shi ya ƙara ƙoƙarinsa a Da'awa.

. Therefore, the Madinan society was affected by Islam more than the Makkan society. People in Madinah had sensed the falsehood of the thoughts they were carrying and they had been searching for other thoughts and another way of life. By contrast, the Makkan society was satisfied with its state of affairs and anxious to maintain it, especially the heads of disbelief such as Abu Lahab, Abu Jahl and Abu Sufyan. That is why it took Mus’ab ibn ‘Umayr only a short time to witness the response to the Da’wah, he went on calling people to Islam and acculturating them with its thoughts and rules, he would feel the quick response and witness people’s willingness to accept Islam and their enthusiasm to learn and acquire the knowledge of Islam’s rules, and this would make him rejoice; he would witness the number of Muslims grow and Islam spread and this would encourage him to multiply his efforts in the Da’wah. .

Lokacin aikin Hajji ya zo, sai ya koma Makkah, ya kuma sanar wa Manzon Allah ﷺ, yana ba shi labari game da Musulmi a Madina da yadda ƙarfinsu ke ƙaruwa, da kuma game da Musulunci da yadda yake yaɗuwa cikin sauri, yana bayyana halin al'ummar Madina da yadda mutane a can ke magana kawai game da Manzon Allah ﷺ, da yadda Musulunci ya mamaye gaba-gaba. Mus'ab ya sanar wa Manzon Allah ﷺ game da ƙarfin Musulmi da ikonsu na kare kai, wanda hakan ya sa Musulunci ya zama ƙarfi mafi rinjaye a Madina. Ya kuma sanar da shi cewa wasu Musulmi, waɗanda imaninsu ya ƙara ƙarfi da kuma niyyarsu ta isar da Saƙo da kare addinin Allah ta ƙara girma fiye da kowane lokaci, za su zo Makkah a wannan shekara.

When the season of Hajj came, he returned to Makkah and reported back to the Messenger of Allah (pbuh), giving him an account about the Muslims in Madinah and their growing might, and about Islam and its rapid spread, describing the state of the Madinan society and how people there talked only about Allah’s Messenger (pbuh), and how Islam occupied center stage. Mus’ab informed the Messenger of Allah (pbuh) about the strength of the Muslims and their deterrent might, which made Islam the dominant force in Madinah, he also informed him that some Muslims, whose belief had grown stronger and whose determination to carry the Message and defend the Deen of Allah had become greater than ever, would be coming to Makkah that year. .

Manzon Allah (ﷺ) ya ji daɗi ƙwarai da labarin da Mus'ab ya kawo, sai ya fara tunani sosai a kan wannan al'amari, yana kwatanta al'ummar Makka da ta Madina. Manzon Allah ﷺ ya shafe shekaru goma sha biyu a jere a Makka yana kira zuwa ga addinin Allah, yana bada duk ƙoƙarinsa, yana ba da dukan lokacinsa, yana kama kowace dama, yana jure kowane irin wahala, azaba da zalunci. Duk da haka, al'ummar Makka ta ci gaba da taurin kai, kiran da'awa kuwa bai iya shiga ba, saboda zukatan mutanen Makka marasa tausayi da sanyi da ji mai tsauri, da tunaninsu mai taurin kai wanda ba ya barin abin da ya gabata. Al'ummar Makka tana da tsauri, kuma ba ta da buɗaɗɗiyar zuciya ga da'awa, saboda shirka da bautar gumaka da ta tushe a cikin zukatan mutanensu, domin Makka ita ce babbar cibiyar shirka. A Madina kuwa al'amarin ya bambanta. Ba a kai shekara guda ba tun da wata ƙungiya daga Khazraj ta karɓi Musulunci, aka yi alƙawarin farko na al-'Aqabah, sannan sai ƙoƙarin Mus'ab ɗan 'Umair a shekara mai biye, wannan ya isa ya haifar da yanayin Musulunci a Madina, ya kuma shirya hanya ga mutane su karɓi Musulunci cikin sauri abin mamaki. Saƙon Allah a Makka ya tsaya ga waɗanda suka karɓi Musulunci kawai, tare da tsanantawa da zaluncin da Quraish ke yi musu. Amma a Madina, Musulunci ya yaɗu cikin sauri, Musulmai a can ba sa fuskantar tsanantawa daga Yahudawa da kafirai, kuma wannan ba abin da zai taimaka wa Musulunci ya zama mai tushe sosai a zukatan mutane, ya kuma shirya hanya ga Musulmai.

The Messenger of Allah (pbuh) was very pleased with the news brought by Mus’ab and began thinking long and hard about this matter and comparing the Makkan society with that of Madinah. He (pbuh) had spent twelve consecutive years in Makkah calling for the Deen of Allah, exhausting all his efforts, devoting all his time and seizing every single opportunity, enduring in the process all types of hardship, suffering and oppression, and despite all that, society in Makkah remained as stubborn as ever and the Da’wah never managed to break through, due to the remorseless and frigid hearts and ruthless feelings of the Makkan people whose adamant minds would not break away from the past. The Makkan society was harsh and its openness to the Da’wah was absent due to the deeply rooted idolatrous polytheism within the hearts of its people, for Makkah was the main center of Shirk. In Madinah, things were different, hardly one year had elapsed since a group of the Khazraj embraced Islam, and the first pledge of al-‘Aqabah took place, then came the efforts of Mus’ab ibn ‘Umayr the year after, and this was enough to generate an Islamic atmosphere in Madinah and to pave the way for people to embrace Islam at an astonishing rate. The Message of Allah in Makkah had stopped with those who had embraced Islam, with the persecution and oppression inflicted upon them by the Quraysh, but in Madinah, on the other hand, Islam had spread rapidly, with the Muslims there not having to suffer the persecution by the Jews and the disbelievers, and this could only help Islam to become deeply rooted in people’s hearts and to pave the way for the Muslims. .

Saboda haka, ya bayyana ga Manzon Allah ﷺ cewa Madina za ta zama tushen haske wanda akidar Musulunci da tsarinsa za su haskaka daga cikinsa. Don haka ya yi tunanin yin hijira zuwa Madina, da kuma barin Sahabbansa su shiga 'yan'uwansu a can, don su sami mafaka da aminci, su kuma kuɓuta daga zalunci da azabar da Quraishawa ke yi musu. Wannan zai ba su damar mayar da hankali kan Da'awa da kuma matsawa zuwa matakinta na aiki, wato aiwatar da Musulunci da ɗaukar saƙonsa da ƙarfi da ikon Daular Musulunci. Wannan shi ne kaɗai dalilin hijirar.

Therefore, it became clear to the Messenger of Allah (pbuh) that Madinah would become the source of light from which Islam’s ‘Aqeedah and system would shine. He (pbuh), therefore, thought about emigrating to Madinah and to let his Sahabah join their brothers there, to find a sanctuary and safety and rid themselves from the persecution and torture which the Quraysh had been inflicting upon them. This would allow them to concentrate on the Da’wah and move towards its practical phase, which is the implementation of Islam and the carrying of its Message with the might and authority of the Islamic State. This was the only reason for the emigration. .

Yana da kyau a ambata cewa Manzon Allah ﷺ bai taɓa tunanin yin hijira daga Makka kawai saboda matsalolin da da'awa ke fuskanta ba, ba tare da ya kasance mai tsayawa kan gaskiya da haƙuri ba, kuma ba tare da ƙoƙarin shawo kan waɗannan matsalolin ba. Ya yi haƙuri a Makka tsawon shekaru goma, yana mai da hankalinsa koyaushe ga da'awa. Shi da mabiyansa sun jure kowane irin tsoro da zalunci saboda da'awa. Wulakanci da adawar Quraishawa ba su taɓa raunana ƙudurinsa da azamarsa ba; akasin haka, imaninsa ga Saƙon da ya zo da shi daga Ubangijinsa ya ɗaukaka shi zuwa sabbin matsayi, kuma tabbacin taimakon Allah ya ƙara sa tsayawa kan gaskiya da ƙuduri. Duk da haka, bayan waɗannan ƙoƙarai, ya fahimci yadda al'ummar Makka take da tauri da taurin kai, yadda mutanenta ke da ƙarancin hankali, da kuma yadda suke da rashin tausayi da ɓata. Wannan yana nufin damar samun nasara ta yi ƙanƙanta, kuma ci gaba da da'awa a can na iya zama ɓata ƙoƙari, don haka ya zama wajibi a nisanta daga irin wannan al'umma a nemi wata. Saboda haka ya yi tunanin yin hijira daga Makka, kuma wannan shi ne kaɗai dalilin tunanin komawa Madina, ba wahala ko zalunci ba.

It is worth mentioning that the Messenger of Allah (pbuh) had never thought about emigrating from Makkah simply because of the obstacles the Da’wah was facing, without remaining steadfast and persevering, and without attempting to overcome those obstacles. He (pbuh) persevered for ten years in Makkah, always focusing his thoughts on the Da’wah. He and his followers endured all types of horror and persecution in the way of the Da’wah. The illtreatment and the resistance by the Quraysh never weakened his resolve and determination, on the contrary, his belief in the Message which he brought from his Lord took him to new heights, and the certainty of Allah’s help made him even more steadfast and resolute. Nevertheless, he (pbuh) realized after those attempts how hard and stubborn the Makkan society was, how shallow minded people were and how ruthless and misguided they were. This meant that the chances of success were slim, and that pursuing the Da’wah there could be a wasted effort, thus it became necessary to move away from such a society and look for another one. He therefore thought about emigrating from Makkah, and that was the only reason for thinking about moving to Madinah, not the hardship nor the persecution. .

Hakika Manzon Allah ﷺ ya umarci Sahabbansa su yi hijira zuwa Habasha don tserewa zalunci, domin an halatta ga muminai su bar wuraren cuta idan an tsananta musu saboda addininsu. Duk da haka, jure azaba yana kara imanin mutum, zalunci yana kara aminci da juriyarsa, kuma tsayin daka yana kaifafa azamarsa. Imani yana sa muminai su raina dukkan wahalhalu, su hadaya da dukiya, daraja, natsuwar zuciya har ma da rayukansu. Ko da yake imani da Allah (SWT) yana sa mumini ya shirya bada ransa da yardar rai a hanyarSa, amma ci gaba da zalunci da ci gaba da hadaya zai sa mumini ya gaji. Wannan saboda kokarinsa zai karkata wajen jurewa da tsayayya da cutar da ake masa, maimakon ya mayar da kokarinsa wajen tafiyar da da'awa da fadada tunaninsa ta hanyar yin tunani mai zurfi game da gaskiyar imaninsa. Saboda haka Musulmai ba su da wata mafita face su yi hijira daga wuraren da wahala ta mamaye. Wannan shi ne abin da ya faru lokacin da suka yi hijira zuwa Habasha.

Indeed the Messenger of Allah (pbuh) had ordered his Sahabah to emigrate to Abyssinia to escape persecution as it is allowed for the believers to move away from places of affliction if they were persecuted because of their Deen, although enduring the torture enhances one’s Iman, and the oppression increases one’s faithfulness and resistance sharpens one’s determination. Iman pushes believers to belittle all hardships and sacrifice wealth, honor, peace of mind and even their lives. And although belief in Allah (swt) makes the believer ready to give his life willingly in His way, unabated aggression and the continuity of sacrifice would cause the believer to become exhausted. This is so, because his efforts would be diverted towards persevering against and resisting the harm inflicted upon him, rather than towards mobilizing his efforts in the Da’wah and broadening his horizons by being allowed to think deeply about the truthfulness of his belief. It was for this reason that the Muslims had no other alternative but to emigrate away from the places where affliction reigned. This was the case when they emigrated to Abyssinia. .

Amma hijirarsu zuwa Madina daga baya kuwa tana da dalilai daban-daban. Sun so su yi hijira tare da Saƙonsu, su rayar da shi ta hanyar aiwatar da shi a cikin al'umma, al'ummarsu ta sabuwa, sannan su yada shi a duniya baki ɗaya. Sai a cikin wannan yanayi ne Manzon Allah ﷺ ya yi tunanin umurtar Sahabbansa su yi hijira zuwa Madina. Amma kafin ya yanke shawarar shiga tare da su a can, dole ne ya fara haduwa da maniyyatan da ke zuwa daga wannan wuri, ya tattauna da Musulmai daga cikinsu, domin ya tantance shirinsu na kare Da'awa da kuma ganin har zuwa wane mataki suke shirye su sadaukar da kansu a hanyar Musulunci. Dole ne ya tabbatar da cewa suna shirye su ba shi alkawarin yaki, alkawarin fada wanda zai zama ginshikin Daular Musulunci ﷺ.

However, their later emigration to Madinah was prompted by different reasons. They wanted to move with their Message and bring it to life by implementing it in a society, their new society, and then spread it worldwide. It is only in this context that the Messenger of Allah (pbuh) contemplated ordering his Sahabah to emigrate to Madinah. But before deciding to join them there, he had to first meet the pilgrims coming from that location and confer with the Muslims among them, in order to assess their readiness to protect the Da’wah and to see how far they were prepared to sacrifice themselves in the way of Islam. He (pbuh) had to make sure that they were prepared to give him the pledge of war, a pledge of fighting that would form the cornerstone of the Islamic State. .

Ta haka Manzon Allah ﷺ ya jira maniyyata. Wannan shi ne shekara ta goma sha biyu da fara Annabta, a shekara ta 622 Miladiyya. Maniyyata sun yi yawa, daga cikinsu akwai Musulmi 75 (maza 73 da mata 2). Ɗaya daga cikin matan ita ce Nusaybah bint Ka'ab Umm 'Amarah daga Banu Mazin ibn al-Najjar, ɗayar kuma ita ce Asma' bint 'Amr ibn 'Adi daga Banu Salamah, wadda aka fi sani da Umm Mani'. .

Thus the Messenger of Allah (pbuh) waited for the pilgrims. This was the twelfth year of the Message, in 622 CE. The pilgrims were many, among whom were 75 Muslims (73 men and 2 women). One of the women was Nusaybah bint Ka’ab Umm ‘Amarah from Banu Mazin ibn al-Najjar and the other was Asma’ bint ‘Amr ibn ‘Adi from Banu Salamah, known also as Umm Mani’. .

Manzon Allah ﷺ ya gana da alhazan Musulmi a asirce, ya yi magana da su game da wata yarjejeniya ta biyu, wadda ba za ta takaita ga kawai ɗaukar Da'wah da jurewa wajen fuskantar zalunci ba. Yarjejeniya ce da za ta wuce haka sosai, yarjejeniya mai sakamako mai nisa. Za ta kasance yarjejeniyar da za ta ƙunshi kafa wata runduna mai iya kare Musulmi, da kuma kafa tushen da za a gina harsashin wata daula mai ƙarfin kare ta, ƙarfin da zai kawar da duk wani cikas na zahiri da ke tsaye a hanyar Saƙon da aiwatar da shi.

The Messenger of Allah (pbuh) met the Muslim pilgrims secretly and talked to them about a second pledge, which would not be concerned with simply carrying the Da’wah and persevering against aggression. It would be a pledge which would go well beyond that, a pledge with far reaching consequences. It was to be a pledge that would entail forming a force capable of defending the Muslims and forming the nucleus that would serve as the cornerstone upon which to build the foundations of a state with the power to protect it, a power that would remove all material obstacles which stood in the way of the Message and its implementation. .

Manzon Allah ﷺ ya yi magana da su game da alkawari, ya kuma lura da shirinsu, su kuwa sun amince su same shi a al-‘Aqabah a kwanakin Tashreeq. Ya ce musu, “Kada ku tada kowa, kuma kada ku jira wanda ba ya nan.” Lokacin da wani kashi na uku na dare ya wuce, sai suka tafi a asirce zuwa alkawarinsu da Manzon Allah ﷺ a al-‘Aqabah, tare da su akwai mata biyu. Suka jira Manzon Allah ﷺ har ya zo tare da kawunsa al-‘Abbas, wanda a lokacin yana cikin kafirai, duk da cewa yana so ya ba wa ɗan’uwansa tabbaci mai ƙarfi. Shi ne ya fara magana, ya ce, “Ya ku mutanen Khazraj! Kun san matsayin Muhammad ﷺ a cikinmu. Mun kare shi daga mutanenmu da suke tunani kamar yadda muke tunani game da shi. Yana rayuwa cikin daraja da aminci a tsakanin mutanensa, amma ya yanke shawarar juyawa zuwa gare ku ya haɗu da ku; saboda haka idan kuna ganin za ku cika abin da kuka alkawarta masa, ku kare shi daga abokan gābansa, to ku ɗauki nauyin da kuka ɗauka. Amma idan kuna ganin za ku ci amana ku yar da shi bayan ya fito tare da ku, to ku bar shi yanzu.” Suka ce, “Mun ji abin da kake fada. Yanzu kai ka yi magana, ya Manzon Allah, kuma ka zaɓi wa kanka da Ubangijinka abin da kake so.” Manzon Allah ﷺ ya yi magana bayan ya karanta Alkur’ani, ya yaba wa Musulunci, ya ce, “Ina neman alkawarinku bisa sharadin cewa za ku kare ni kamar yadda kuke kare matayenku da ‘ya’yanku.” Al-Bara’ ya riƙe hannunsa don yin alkawari, ya ce, “Mun yi alkawari, ya Manzon Allah, tabbas mu mutanen yaƙi ne, muna da makamai da aka gada daga uba zuwa ɗa.”

The Messenger of Allah (pbuh) talked to them about the pledge and felt their readiness, and they in turn agreed to meet him at al-‘Aqabah during the days of Tashreeq. He (pbuh) said to them, “Do not wake anyone, nor wait for anyone who is absent.” When a third of the night had passed they went secretly to their appointment with the Messenger of Allah (pbuh) at al-‘Aqabah, the two women were also with them. They waited for Allah’s Messenger (pbuh) until he came with his uncle al-‘Abbas, who was at that time a disbeliever, albeit he wanted to give his nephew a firm guarantee. He was the first to speak and said, “O people of Khazraj! You know what position Muhammad holds among us. We have protected him from our own people who think as we do about him. He lives in honor and safety among his people, but he decided to turn to you and join you; so if you think you can be faithful to what you have promised him and protect him from his opponents, then assume the burden you have undertaken. But if you think that you will betray and abandon him after he has gone out with you, then leave him now.” They replied, “We have heard what you say. Now you speak, O Messenger of Allah, and choose for yourself and your Lord what you wish.” The Messenger of Allah (pbuh) spoke after reciting the Qur’an and commended Islam and said, “I invite your allegiance on the basis that you protect me as you would your women and children.” Al-Bara’ took his hand to give the pledge and said, “We give our allegiance O Messenger of Allah, by Allah we are men of war possessing arms which have been passed on from father to son”. .

Yayin da al-Bara’ yake magana, Abu al-Haytham ibn al-Tayhan ya katse shi ya ce, “Ya Manzon Allah, muna da alaka da wasu mutane (wato Yahudawa), kuma idan muka yanke su, watakila idan muka yi haka Allah ya ba ka nasara, za ka koma wajen mutanenka ka bar mu?” Manzon Allah ﷺ ya yi murmushi ya ce, “A’a, jininku jinina ne, kuma abin da yake mai alfarma a gare ku, alfarma ce a gare ni; ni daga cikinku nake, kuma ku daga cikina kuke; zan yaki wadanda suke yakar ku, kuma in zauna lafiya da wadanda suke zaune lafiya da ku.” Al-‘Abbas ibn ‘Ubadah ya katse shi ya ce, “Ya ku mutanen Khazraj! Shin kun fahimci abin da kuke daukar nauyinsa ta hanyar alkawarin goyon bayanku ga wannan mutum? Yana nufin yaki da kowa da kowa. Idan kuna ganin cewa idan dukiyoyinku suka salwanta, manyanku suka kashe, za ku bar shi, to ku yi haka yanzu, domin na rantse da Allah zai zama kunya a gare ku a duniya da lahira idan kuka yi haka daga baya. Amma idan kuna ganin za ku cika alkawarinku ko da dukiyoyinku suka salwanta, manyanku suka kashe, to ku karbe shi, domin na rantse da Allah zai amfane ku a duniya da lahira.” Suka ce za su karbi Manzon Allah ﷺ bisa wadannan sharudda, sannan suka tambaya, “Me za mu samu, ya Manzon Allah, a madadin amincinmu?” Manzon Allah ﷺ ya amsa da tabbaci, “Aljanna.”

While al-Bara’ was speaking Abu al-Haytham ibn al-Tayhan interrupted him and said, “O Messenger of Allah, we have ties with other men (meaning the Jews) and if we sever them perhaps when we have done that and Allah will have given you victory, you will return to your people and leave us?” The Messenger of Allah (pbuh) smiled and said, “No, your blood is my blood, and what is sacred to you is sacred to me; I am of you and you are of me; I will fight against those who fight against you, and be at peace with those at peace with you.” Al-‘Abbas ibn ‘Ubadah interrupted and said, “O people of Khazraj! Do you realize to what you are committing yourselves in pledging your support for this man? It means fighting all and sundry. If you think that if you lose your property, and your nobles are killed you will give him up, then do so now, for by Allah it would bring you shame in this world and the next if you did so later. But if you think that you will be loyal to your undertaking even if you lose your possessions and your nobles are killed, then take him, for by Allah it will profit you in this world and the Hereafter.” They said that they would accept the Messenger of Allah (pbuh) on these conditions and then inquired, “What is in it for us, O Messenger of Allah, in return for our loyalty?” Allah’s Messenger (pbuh) replied confidently, “Jannah.”. .

Sun miƙa hannayensu, sai shi ma ﷺ ya miƙa hannunsa, suka yi alkawari da cewa: “Muna mubaya'a a kan biyayya cikin jin daɗi da wahala, cikin sauƙi da ƙunci, kuma mu faɗi gaskiya a kowane lokaci, kuma a cikin bautar Allah ba za mu ji tsoron zargin kowa ba.” Bayan sun yi mubaya'ar, Manzon Allah ﷺ ya ce: “Ku kawo mini shugabanni goma sha biyu waɗanda ke da alhakin al'amuran mutanensu.” Sai suka kawo tara daga Khazraj da uku daga Aws. Sai Manzon Allah ﷺ ya ce wa waɗannan Nuqaba (shugabanni): “Ku masu tsaro ne na mutanenku kamar yadda almajiran ‘Isa, ɗan Maryam, suke da alhakin gare shi, ni kuma ina da alhakin mutanena.” Suka koma wuraren kwanansu, sannan suka koma ga ayarinsu, suka dawo Madina.

They stretched their hands forth, and he (pbuh) stretched his hand and they pledged their word by saying, “We pledge ourselves to obey in well and woe, in ease and hardship, and, speak the truth at all times, and that in Allah’s service we would fear the censure of none.” After they gave the pledge Allah’s Messenger (pbuh) said, “Bring me twelve leaders who have charge of their people’s affairs.” They produced nine from al-Khazraj and three from al-Aws. So the Messenger of Allah (pbuh) said to these Nuqaba (leaders), “You are the guardians of your people just as the disciples of ‘Isa, son of Maryam, were responsible to him while I am responsible for my people.” They went back to their beds and then back to their caravan and returned to Madinah.

Daga baya, Manzon Allah (tsira da amincin Allah su tabbata a gare shi) ya umurci Musulmai da ke Makka su yi hijira zuwa Madina a ƙananan rukuni, saboda haka suka fara hijira ko dai su kaɗai ko kuma a ƙananan ƙungiyoyi. Quraishawa a lokacin sun ji labarin alkawarin, sai suka yi ƙoƙarin hana Musulmai yin hijira. Sun shiga tsakanin miji da mata don dakatar da hijirar, amma Musulmai suka ci gaba da barin Makka zuwa Madina, yayin da Manzon Allah ﷺ ya zauna baya ba tare da nuna wa kowa ko zai tafi ba ko a'a. Duk da haka, akwai alamomin cewa shi ma ﷺ zai tafi. Abu Bakr ya ci gaba da neman izinin Manzon Allah ﷺ don yin hijira har ya amsa masa da cewa, "Kada ka yi gaggawa, watakila Allah zai ba ka aboki." Sai Abu Bakr ya sani a lokacin cewa Manzon Allah ﷺ yana son yin hijira. Quraishawa sun damu sosai game da tasirin hijirar Manzon Allah ﷺ, musamman yanzu da Musulmai a Madina suka yi yawa kuma suna da ƙarfi. A fili yake cewa matsayinsu a can zai ƙaru ta hanyar hijirar Musulmai daga Makka. Quraishawa sun fahimci cewa wata barazana da ta fi tsanani a gare su ita ce Manzon Allah ﷺ. Idan ya haɗu da su a can, tare da ƙarfin da suke da shi, hakan na iya nufin ƙarshensu. Don haka suka yi tunani sosai kan yadda za su hana Manzon Allah ﷺ yin hijira zuwa Madina. Quraishawa suka fara tsoron cewa da zarar Musulmai sun zama ƙarfi da ya kamata a yi la'akari da shi, za su zo su kare Manzon Allah ﷺ, idan ya yanke shawarar zama a Makka. Cikin wannan matsala da ta addabe su, a ƙarshe suka yanke shawarar kashe shi ﷺ, domin hana shi haɗuwa da Musulmai a Madina da kuma domin su guji duk wani rikici nan gaba da mutanen Madina, da Musulunci da Muhammadu ﷺ.

. Afterwards, the Messenger of Allah (pbuh) ordered the Muslims in Makkah to emigrate to Madinah in small parties, and so they began to migrate either individually or sometimes in small groups. The Quraysh by then had heard of the pledge and they attempted to prevent the Muslims from emigrating. They came between husband and wife in order to stop the migration, but the Muslims continued to leave Makkah for Madinah, while Allah’s Messenger (pbuh) stayed behind without indicating to anyone whether he would leave or not. There were signs, however, that he (pbuh) too would leave. Abu Bakr kept asking Allah’s Messenger (pbuh) for permission to emigrate until he answered, “Don’t be in a hurry, it may be that Allah will give you a companion.” Abu Bakr knew then that Allah’s Messenger (pbuh) wanted to emigrate. The Quraysh were very concerned about the implications of the emigration of Allah’s Messenger (pbuh), especially now that the Muslims in Madinah were many and enjoyed the upper hand. Evidently, their position there would be strengthened by the emigration of the Muslims from Makkah. The Quraysh realized that another even more serious potential threat to them was Allah’s Messenger (pbuh). Should he (pbuh) join them there, and with the power that they possessed, it could mean the end of them. They, therefore, thought long and hard about the issue of preventing Allah’s Messenger (pbuh) from migrating to Madinah. The Quraysh began to fear that once the Muslims had become a force to be reckoned with they would come after them and defend Allah’s Messenger (pbuh), should he decide to stay in Makkah. With such a dilemma confronting them. They finally decided to resort to killing him (pbuh), so as to prevent him from joining the Muslims in Madinah and in order to avoid all future clashes with the people of Madinah, Islam and Muhammad (pbuh). .

An cisa a cikin littattafan Seerah cewa a cikin riwayar 'Aisha da Abu Umamah ibn Sahm, cewa lokacin da mazan nan saba'in da uku da suka halarci al-'Aqabah suka bar Manzon Allah ﷺ, bayan sun ba shi kariya da alkawarin goyon baya, sai wahalhalu da jarrabawar Musulmi a Makka suka karu saboda sha'awar barin garin. Quraishawa sun tsananta musu kuma sun cutar da su, sai suka koka wa Manzon Allah ﷺ, wanda ya amsa da cewa, "An nuna mini ƙasar da za ku yi hijira zuwa gare ta."

It has been reported in the books of Seerah that in the narration of ‘Aisha and Abu Umamah ibn Sahm, that when the seventy-three men present at al- ‘Aqabah left the Messenger of Allah (pbuh), having given him the protection and pledging their support, the trials and tribulations of the Muslims in Makkah increased for wanting to leave. The Quraysh harassed them and harmed them, and they complained to Allah’s Messenger (pbuh) who replied, “I have been shown the homeland to which you will emigrate.”. .

Bayan 'yan kwanaki, ya fito cikin farin ciki sosai, sai ya ce: "An gaya min cewa ku ma za ku iya yin hijira zuwa Yathrib (Madina), duk wanda yake son zuwa can zai iya yi." Sai suka fara shirye-shiryen barin birnin. Sannan suka tafi a asirce a ƙananan ƙungiyoyi, yayin da Manzon Allah ﷺ ya zauna a Makka yana jiran izinin Allah na yin hijira. Abu Bakr ya ci gaba da roƙon Manzon Allah ﷺ izinin yin hijira, sai ya ce masa: "Kada ka yi gaggawa, watakila Allah zai ba ka abokin tafiya." Abu Bakr yana fatan cewa abokin tafiyarsa zai zama Manzon Allah ﷺ da kansa.

After a few days, he (pbuh) emerged very pleased and said, “I have been told that you can emigrate to Yathrib (Madinah), whoever wants to go there can do so.” So they began their preparations to vacate the city. Then they left secretly in small groups while the Messenger of Allah (pbuh) stayed in Makkah to wait for Allah’s permission to emigrate. Abu Bakr kept asking Allah’s Messenger (pbuh) for permission to emigrate, he (pbuh) would say to him, “Don’t be in a hurry, it may be that Allah will give you a companion.” Abu Bakr hoped that his companion would be Allah’s Messenger (pbuh) himself. .

Lokacin da Quraishawa suka ji labarin hijirar Sahabbai, suka kuma fahimci cewa Manzon Allah ﷺ yana da niyyar yaƙar su, sai suka taru a majalisarsu, bayan ɗan muhawara suka yarda su kashe shi. Jibrilu ya zo wurin Manzon Allah ﷺ ya umarce shi kada ya kwana a kan gadon da ya saba kwana a kai. Shi ﷺ bai kwana a gadonsa a daren nan ba, kuma a lokacin ne Allah (SWT) ya yi masa izinin yin hijira.

When the Quraysh learned of the Sahabah’s emigration, and realized that Allah’s Messenger (pbuh) had the determination to fight them, they assembled in their council chamber and after a little debate agreed to kill him. Jibreel came to the Messenger of Allah (pbuh) and ordered him not to sleep on the bed on which he usually slept. He (pbuh) did not sleep in his bed that night and it was then that Allah (swt) permitted him to emigrate. .

Kasancewar rundunonin Musulunci a Madina, shirye-shiryen mutanen Madina su karɓi Manzon Allah ﷺ, da kafa Daular Musulunci su ne kaɗai dalilan da suka sa shi ﷺ ya yi hijira. Zai zama kuskure gaba ɗaya ga duk wanda ya yi tunani ko ma ya taɓa zaton cewa Muhammadu ﷺ ya yi hijira daga Makka saboda tsoron cewa Quraishawa za su kashe shi. Bai taɓa yin ko da ƙaramin tunani game da zalunci da cutarwar da ta same shi ba, kuma yana matuƙar farin cikin sadaukar da ransa a hanyar Musulunci. Wannan gaskiya ce. Hijirarsa ﷺ zuwa Madina kawai neman Da'awar Musulunci ne cikin sadaukarwa, da kafa Daular Musulunci wajibi don cimma wannan manufa. A bayyane yake cewa Quraishawa sun yanke shawarar kashe shi saboda tsoron hijirarsa zuwa Madina inda zai sami kariya da ƙarfi, amma Quraishawa, duk da ƙoƙarinsu, sun kasa cimma burinsu na kawar da shi. Hijirar, kamar yadda Quraishawa suka ji tsoro, ta zama juyin-mulki a tarihin Da'awar. Ta sauya daga matakin kiran mutane zuwa Musulunci zuwa matakin kafa al'ummar Musulunci, wata daula da ke mulki bisa ikon Musulunci, tana kira zuwa gare ta ta hanyar hujja, dalili da lallashi, da kuma ƙarfin da zai kare ta daga munanan dakarun zalunci.

The presence of the forces of Islam in Madinah, the readiness of the people to receive the Messenger of Allah (pbuh), and the establishment of the Islamic State were the only reasons which prompted him (pbuh) to emigrate. It would be completely erroneous for anyone to conclude or even to entertain the slightest thought that Muhammad (pbuh) emigrated from Makkah out of fear that the Quraysh would kill him. He (pbuh) never gave the slightest consideration to the repression and harm that befell him and was more than happy to sacrifice his life in the way of Islam. This is a fact. His (pbuh) emigration to Madinah was simply the selfless pursuit of the Islamic Da’wah and the necessary establishment of the Islamic State to further that objective. It is clear that the Quraysh had come to the decision to kill him for fear of his emigration to Madinah where he (pbuh) would enjoy its protection and power, but the Quraysh, despite their efforts, failed in their bid to dispose of him. The emigration, as the Quraysh feared, proved to be the turning point in the history of the Da’wah. It moved from the phase of inviting people to Islam, to the phase of establishing an Islamic society, a state ruling by Islam’s authority, inviting for it by means of evidence, proof and persuasion and by the force that would protect it from evil and oppressive forces.