Mun riga mun ambata cewa Manzon Allah (Aminci ya tabbata a gare shi) ya isa Madina ranar Juma'a, 12 ga Rabi'ul Awwal shekarar farko bayan hijira, wato 27 ga Satumba, 622 miladiyya, kuma ya zauna a ƙasan gidan Abu Ayyub a matsayin wurin zama na wucin gadi.

We have already mentioned that the Messenger of Allâh (Peace be upon him) arrived in Madinah on Friday, 12th Rabi‘ Al-Awwal 1 A.H., i.e. September 27th. 622 A.D. and took the downstairs of Abi Ayyub’s house as a temporary residence.

Aikin farko da Annabi (Tsira da amincin Allah su tabbata a gare shi) ya fara yi a lokacin da ya isa Madina shi ne gina Masallaci, a daidai wurin da raƙumarsa ta zauna. Filin, wanda na marayu biyu ne, an saya shi. Annabi ﷺ da kansa ya bayar da gudummawa wajen gina Masallacin ta hanyar ɗaukar tubalin laka da duwatsu yana karanta ayoyi:

The first task to which the Prophet (Peace be upon him) attended on his arrival in Madinah was the construction of a Mosque, in the very site where his camel knelt down. The land, which belonged to two orphans, was purchased. The Prophet (Peace be upon him) himself contributed to building the Mosque by carrying adobe bricks and stones while reciting verses:

"Ya Allah! Babu wata ni'ima sai ta Lahira, don haka ina roƙonka ka gafarta wa Muhajirai da Ansar."

• “O Allâh! no bliss is there but that of the Hereafter, I beseech you to forgive the Emigrants and Helpers.”.

An an share ƙasar, an cire ciyawa da ƙananan bishiyoyi, itatuwan dabino da shara, an tono kaburburan masu bautar gumaka sannan aka daidaita ƙasar, aka dasa bishiyoyi a kewayenta. An gina Alkibla (alkiblar da Musulmi ke juya fuskokinsu zuwa gare ta yayin salla) don ta fuskanci Baitul Maƙdis; haka kuma an kafa katako biyu don riƙe rufin. Masallacin murabba'i ne, kowane gefensa yana da tsawon kusan yadi ɗari, yana fuskantar arewa, kuma yana da ƙofofi uku a kowane ɗaya daga cikin sauran gefuna. Kusa da shi, an gina ɗakuna da aka keɓe don iyalan Annabi ﷺ da duwatsu da tubalin laka, rufinsu kuma da ganyen dabino. Zuwa arewacin Masallacin, an keɓe wuri domin Musulmin da ba su da iyali ko gida. An fara kiran sallah (Adhân), wato kiran Musulmi zuwa Masallaci domin yin salla, a wannan matakin farko na zamanin bayan hijira. Masallacin ba wurin yin salla kawai yake ba, a'a, ƙungiyar Musulunci ce inda ake koyar da Musulmi Musulunci da akidunsa. Ya kasance wurin taro inda tsofaffin al'amuran jahiliyya masu sabani ke sasantawa; shi ne hedikwatar da ake gudanar da dukkan harkokin Musulmi a cikinta, kuma a cikinta ake gudanar da majalisun shawara da na zartarwa.

The ground was cleared, of weeds and shrubs, palm trees and rubbish, the graves of the polytheists dug up and then levelled and the trees planted around. The Qiblah (the direction in which the Muslims turn their faces in prayer) was constructed to face Jerusalem; two beams were also erected to hold the ceiling up. It was square in form, each side measuring approximately 100 yards, facing towards the north and having three gates on each of the remaining sides. Nearby, rooms reserved for the Prophet’s household were built of stones and adobe bricks with ceilings of palm leaves. To the north of the Mosque a place was reserved for the Muslims who had neither family nor home. The Adhân (summoning the Muslims to the Mosque by the Call for prayer) was initiated at this early stage of post-migration era. The Mosque was not merely a locus to perform prayers, but rather an Islamic league where the Muslim’s were instructed in Islam and its doctrines. It served as an assembly place where the conflicting pre-Islamic trends used to come to terms; it was the headquarter wherein all the affairs of the Muslims were administered, and consultative and executive councils held.

Bayan an gina Masallaci, sai Manzon Allah ﷺ ya mayar da hankalinsa ga ƙarfafa dangantakar 'yan'uwantaka tsakanin Musulmin Madina, Al-Ansar (Mataimaka) da Al-Muhajirun (Muhajiran). Wannan ya kasance na musamman a tarihin duniya. Wani taro na maza casa'in, rabinsu Muhajirai ne sauran kuma Mataimaka, suka taru a gidan Anas bin Malik, inda Manzon Allah ﷺ ya ba ruhin 'yan'uwantaka albarkar hukuma. Idan ɗaya daga cikin mutum biyu da aka haɗa a matsayin 'yan'uwa ya rasu, dukiyarsa tana gadon ɗan'uwansa cikin addini. Wannan al'ada ta ci gaba har zuwa lokacin da aka saukar da ayar nan a lokacin yakin Badar, aka kuma bar tsarin gado na yau da kullum ya bi hanyarsa ta saba:

The Mosque being thus constructed, the Prophet (Peace be upon him) next turned his attention to cementing the ties of mutual brotherhood amongst the Muslims of Madinah, Al-Ansar (the Helpers) and Al-Muhajirun (the Emigrants). It was indeed unique in the history of the world. A gathering of 90 men, half of whom Emigrants and the others Helpers assembled in the house of Anas bin Malik where the Prophet (Peace be upon him) gave the spirit of brotherhood his official blessing. When either of the two persons who had been paired as brothers, passed away, his property was inherited by his brother-in-faith. This practice continued till the following verse was revealed at the time of the battle of Badr, and the regular rule of inheritance was allowed to take its usual course:

"Amma masu zumunta ta jini su ne suka fi kusanci da juna dangane da gado." [8:75].

•“But kindred by blood are nearer to one another regarding inheritance.” [8:75].

"Ɗan'uwantaka a cikin imani" — kamar yadda Muhammad Al-Ghazali ya sake faɗa — shi ne sanya kowane bambanci na kabila da asali ya zama ƙasa, da goyon bayan koyarwar Musulunci: babu wanda ya fi wani daraja sai dangane da taƙawa da tsoron Allah.

“Brotherhood-in-faith” to quote Muhammad Al-Ghazali again, “was holding subordinate every distinction of race and kindred and supporting the Islamic precept: none is superior to the other except on the basis of piety and God-fearing.”.

Annabi (ﷺ) ya ɗaura wannan ɗan'uwantaka da wata yarjejeniya ingantacciya; ba kalmomi marasa ma'ana ba ne kawai, a'a aiki ne ingantacce da ya shafi jini da dukiya, ba wani sha'awa ce ta ɗan lokaci da ta zo a matsayin gaisuwa ta kwatsam ba.

The Prophet (Peace be upon him) attached to that brotherhood a valid contract; it was not just meaningless words but rather a valid practice relating to blood and wealth rather than a passing whim taking the form of accidental greeting.

Yanayin 'yan'uwantaka da jin tausayin juna ya haifar da ruhin sadaukar da kai wanda ya shiga cikin zukatan mabiyansa sosai, kuma ya haifar da sakamako mai kyau ƙwarai. Misali, Sa'd bin Ar-Rabi', wani Ansari, ya ce wa ɗan'uwansa 'Abdur Rahman bin 'Awf, "Ni ne mafi arziki a cikin Ansarawa. Zan yi farin ciki in raba dukiyata rabi-da-rabi da kai. Ina da mata biyu, a shirye nake in sake ɗaya daga cikinsu, kuma bayan ƙarewar 'iddarta (lokacin da aka ƙayyade wa macen da aka saki ta zauna a gidanta ba tare da aure ba), za ka iya aurenta." Amma 'Abdur Rahman bin 'Awf bai yarda ya karɓi komai ba: ba dukiya ba, ba gida ba. Sai ya yi wa ɗan'uwansa addu'ar alheri ya ce: "Don Allah ka nuna mini hanyar kasuwa domin in samu arziƙina da hannuna." Kuma ya samu wadata, ya kuma yi aure cikin ɗan lokaci ta hanyar aikinsa da hannunsa.

The atmosphere of brotherhood and fellow-feeling created a spirit of selflessness infused deeply in the hearts of his followers, and produced very healthy results. For example, Sa‘d bin Ar-Rabi‘, a Helper, said to his fellow brother ‘Abdur Rahman bin ‘Awf, “I am the richest man amongst the Helpers. I am glad to share my property half and half with you. I have two wives, I am ready to divorce one and after the expiry of her ‘Iddah, (the prescribed period for a woman divorcee to stay within her house unmarried) you may marry her.” But ‘Abdur Rahman bin ‘Awf was not prepared to accept anything: neither property nor home. So he blessed his brother and said: “Kindly direct me to the market so that I may make my fortune with my own hands.” And he did prosper and got married very shortly by his own labour.

Ansarawa sun kasance masu karimci sosai ga 'yan'uwansu cikin imani. Abu Hurairah ya ruwaito cewa sun taba zuwa wajen Annabi ﷺ da bukatar a raba gonakinsu na itatuwan dabino daidai tsakanin Musulmin Madina da 'yan'uwansu daga Makka. Amma Annabi ﷺ ya ki amincewa ya saka musu wannan nauyi mai girma. Duk da haka, an yanke shawarar cewa Muhajirai za su yi aiki a gonakin tare da Ansarawa, kuma amfanin gona zai rabu daidai tsakaninsu.

The Helpers were extremely generous to their brethren-in-faith. Abu Hurairah reported that they once approached the Prophet (Peace be upon him) with the request that their orchards of palm trees should be distributed equally between the Muslims of Madinah and their brethren from Makkah. But the Prophet (Peace be upon him) was reluctant to put this heavy burden upon them. It was, however, decided that the Emigrants would work in the orchards alongwith the Helpers and the yield would be divided equally amongst them.

Irin waɗannan misalai suna nuna kai tsaye ga ruhin sadaukarwa, son wa wasu da kyautatawa daga ɓangaren Ansarawa, da kuma jin godiya, godiya ga Allah da kuma mutunci da Muhajirai suka riƙe a zukatansu. Ba su ɗauki sai abin da ya taimaka musu wajen samun abin rayuwa mai kyau ba. A taƙaice, wannan manufar zumunci tsakanin juna tana da hikima da dacewa sosai har ta warware matsaloli masu wuyar gaske cikin kyau da hankali.

Such examples point directly to the spirit of sacrifice, altruism and cordiality on the part of the Helpers, and also to the feeling of appreciation, gratitude and self-respect that the Emigrants held dear to their hearts. They took only what helped them eke a reasonable living. In short, this policy of mutual brotherhood was so wise and timely that many obstinate problems were resolved wonderfully and reasonably.

Kamar yadda Annabi (ﷺ) ya kafa tsarin 'yan'uwantaka tsakanin muminai, haka nan ya kasance mai himma wajen kafa zumunci tsakanin Musulmi da kabilun Larabawa wadanda ba Musulmi ba. Ya kafa wata irin yarjejeniya da nufin kawar da duk wani kiyayya da rikicin kabilanci na zamanin jahiliyya. Ya kasance mai matukar taka tsantsan wajen kada ya bar wani bangare a cikin yarjejeniyar da zai bar al'adun jahiliyya su shiga ko su keta sabon yanayi da yake son kafawa. A nan, za mu duba wasu daga cikin sharuddanta.

Just as the Prophet (Peace be upon him) had established a code of brotherhood amongst the believers, so too he was keen on establishing friendly relations between the Muslims and non-Muslim tribes of Arabia. He established a sort of treaty aiming at ruling out all pre-Islamic rancour and inter-tribal feuds. He was so meticulous not to leave any area in the charter that would allow pre-Islamic traditions to sneak in or violate the new environment he wanted to establish. Herein, we look over some of its provisions.

Da sunan Allah, Mai rahama, Mai jin kai.

• In the Name of Allâh, the Most Beneficent, the Most Merciful.

Wannan takarda ce daga Muhammadu, Manzon Allah ﷺ, game da Muhajirai da Ansarai da waɗanda suka bi su suka kuma yi jihadi tare da su.

This is a document from Muhammad, the Messenger of Allâh, concerning Emigrants and Helpers and those who followed and strove with them.

Su al'umma ɗaya ce, ba tare da sauran mutane ba.

1. They are one nation to the exclusion of other people.

2. Muhajirai na Quraish za su haɗu wuri guda, su biya diyyar jini a tsakaninsu, kuma za su fansar da fursunoninsu cikin mutunci. Kowace kabila ta Ansarawa za ta haɗu wuri guda, kamar yadda suke a farko, kuma kowane sashe a cikinsu zai biya fansa don fitar da fursunonin danginsa.

2. The Emigrants of Quraish unite together and shall pay blood money among themselves, and shall ransom honourably their prisoners. Every tribe of the Helpers unite together, as they were at first, and every section among them will pay a ransom for acquitting its relative prisoners.

3. Muminai ba za su bar wani daga cikinsu cikin talauci ba ta hanyar rashin biyan kuɗin fansarsa ko kuɗin jini (diyya) a kayayyaki.

3. Believers shall not leave anyone destitute among them by not paying his redemption money or blood money in kind.

4. Duk wanda ya yi tawaye, ko wanda ya nemi yada gaba da fitina, hannun kowane Musulmi mai tsoron Allah zai kasance a kansa, koda kuwa dansa ne. Note: per the rules, "God" should be rendered as the Hausa word for God, not "Allah". Corrected version: 4. Duk wanda ya yi tawaye, ko wanda ya nemi yada gaba da fitina, hannun kowane Musulmi mai tsoron Ubangiji zai kasance a kansa, koda kuwa dansa ne.

Annabi ﷺ ya kuma kasance yana ƙarfafa wannan ɗabi'ar ta guje wa neman taimako daga wasu, sai dai idan mutum ya kasance gaba ɗaya ba shi da mafita. Ya kasance yana yawan magana da sahabbansa game da falala, daraja, da ladan da Allah ya tanadar a kan yin ibadodi da ayyukan da aka shar'anta. Kullum yana kawo hujjoji tabbatattu don haɗa su, a zahiri da kuma a ruhaniyance, da Wahayin da aka saukar masa; saboda haka yana sanar da su nauyin da ke wuyansu da alhakinsu dangane da sakamakon kiran Musulunci, a lokaci guda kuma yana jaddada buƙatar fahimta da yin tunani. Wannan ita ce hanyarsa ta ɗaga musu ƙwarin gwiwa da kuma shigar da su cikin kyawawan dabi'u da manufofi masu daraja, domin su zama abin koyi a kan kyawawan halaye, waɗanda al'ummomi masu zuwa za su yi koyi da su.

The Prophet (Peace be upon him) used as well to promote that habit of abstention from asking the others for help unless one is totally helpless. He used to talk to his companions a lot about the merits, virtues and Divine reward implied in observing the prescribed worships and rituals. He would always bring forth corroborated proofs in order to link them physically and spiritually to the Revelation sent to him, hence he would apprise them of their duties and responsibilities in terms of the consequences of the Call of Islam, and at the same time emphasize the exigencies of comprehension and contemplation. That was his practice of maximizing their morale and imbuing them with the noble values and ideals so that they could become models of virtue to be copied by subsequent generations.

‘Abdullahi bin Mas‘ud (Allah ya yarda da shi) ya taba cewa: Idan kana son bin kyakkyawan misali, to ka koma ga tafarkin wadanda suka rasu, domin masu rai suna iya fadawa cikin sauki cikin zalunci (don haka imaninsu na iya girgiza). Ku bi hanyar sahabban Muhammadu. Su ne mafi kyau a cikin wannan al’umma, mafi tsoron Allah, mafi ilimi, kuma mafi nisa daga riya da girman kai. Allah ya zabe su domin su zauna tare da Manzon Allah ﷺ kuma su kafa addininSa. Saboda haka, wajibi ne mu san falalarsu, mu bi tafarkinsu na adalci, mu kuma manne wa al’amuransu gwargwadon iko, mu kuma koyi tarihin rayuwarsu. Su koyaushe suna kan tafarki madaidaici. Sannan akwai babban Manzon Allah ﷺ, wanda halayensa na zahiri, sifofinsa na kamala, basirarsa, kyawawan dabi’unsa, mazan jiya da kyawawan ayyukansa, suka cancance shi ya mallaki zurfin zukatanmu, ya zama abin soyayya mafi girma da rai ke marmari. Bai kusa furta magana ba sai sahabbansa suka yi gaggawar fahimtarta su yi aiki da hasken ta.

‘Abdullah bin Mas‘ud (May Allah be pleased with him) once said: If you are willing to follow a good example, then you can have a recourse in the tradition of the deceased, because the living are likely to fall an easy victim to oppression (so they might waver in faith). Follow the steps of Muhammad’s Companions. They were the best in this nation, the most pious, the most learned and the least pretentious. Allâh chose them to accompany the Prophet (Peace be upon him) and establish His religion. Therefore, it is imperative to get to know their grace, follow their righteous way and adhere as much as you can to their manners and assimilate their biography. They were always on the orthodox path. There is then the great Messenger of Allâh (Peace be upon him) whose moral visible attributes, aspects of perfection, talents, virtues, noble manners and praiseworthy deeds, entitle him to occupy the innermost cells of our hearts, and become the dearest target that the self yearns for. Hardly did he utter a word when his Companions would race to assimilate it and work in its light.