Mamayar Makkah da cin nasararta — kamar yadda muka riga muka bayyana — yaki ne mai yanke hukunci wanda ya lalata shirka gaba ɗaya. Larabawa sakamakon wannan yaki sun iya bambance gaskiya da ɓata. Ruɗu ba ya ƙara kasancewa a rayuwarsu. Saboda haka suka yi tsere wajen karɓar Musulunci. ‘Amr bin Salamah ya ce: “Mun kasance a wani ruwa (rafi) inda mutane ke wucewa. Sai idan ayarin raƙumi sun wuce mu, sai mu tambaye su: ‘Me ya faru da mutane? Yaya wannan mutum (watau Annabi ﷺ) yake?’ Za su ce, ‘Yana da’awar cewa Allah ya saukar da kaza da kaza.’ Ni kuwa ina haddace waɗannan kalmomi kamar an karanta su a cikin ƙirjina. Larabawa su kan danganta karɓar Musulunci da su ga cin nasara. Za su ce: ‘Ku bar shi ya fuskanci mutanensa. Idan annabi ne mai gaskiya, zai rinjaye su.’ Sai da aka yi cin nasara, sai al’ummai suka yi gaggawar bayyana Musulunci. Mahaifina ya kasance shi ne mafi saurin karɓar Musulunci a cikin mutanena. Da ya koma wurin mutanensa, ya ce: ‘Wallahi na dawo daga wurin Annabi ﷺ. Ya ce: Ku yi salla kaza a lokacin kaza, da kaza da kaza a lokacin kaza da kaza. Idan lokacin salla ya zo, sai ɗayanku ya yi kira zuwa salla, kuma ku naɗa wanda ya fi sanin Alƙur’ani a cikinku ya zama limamin ku.’” Wannan hadisin ya nuna babban tasirin cin Makkah a kan tafiyar al’amura. Hakika yana nuna tasirin cin Makkah a kan ƙarfafa Musulunci da kuma kan matsayin Larabawa da miƙa wuya gare shi. Wannan tasiri ya tabbata sosai kuma ya yi tushe mai zurfi bayan yaƙin Tabuk. Bayyananniyar shaida ta wannan tasiri za a iya fahimta daga yawan tawagogin da suka isa Madina a jere a shekara ta tara da ta goma ta Hijira. Jama'o'in mutane masu yawa da suka yi gaggawar rungumar addinin Allah, da babbar rundunar da ta haɗa da mayaƙa dubu goma a yaƙin fatar Makkah, sun ƙaru har suka kai mayaƙa dubu talatin a yaƙin Tabuk. Wannan ƙaruwar rundunar Musulunci ta faru ne cikin ƙasa da shekara guda bayan fatar Makkah. Musulmi alhazai dubu ɗari ko dubu ɗari da arba'in da huɗu ne suka halarci Hajjatul-Wada' (watau Hajjin Ban-kwana); lambar Musulmin nan ta yi yawa har suka rinƙa tururuwa kewaye da Manzon Allah ﷺ kamar teku na mutane, har sararin sama ya amsa muryoyinsu, fadin ƙasa kuma ya girgiza, suna cewa Labbaik (watau Ubangiji, ga mu nan muna bautarka), suna tsarkake Allah da girmama shi, suna kuma godiya a gare shi.

The invasion and the conquest of Makkah was — as we have already stated — a decisive battle that destroyed paganism utterly. The Arabs as a result of that battle were able to differentiate the truth from the error. Delusion no longer existed in their life. So they raced to embrace Islam. ‘Amr bin Salamah said: “We were at a water (spring) where the passage of people was. So when camel riders passed by us we used to ask them: ‘What is the matter with people? What is this man (i.e. the Prophet) like?’ They would say, ‘He claims that Allâh has revealed so and so.’ I used to memorize those words as if they had been recited within my chest. The Arabs used to ascribe their Islamization to the conquest. They would say: ‘Leave him alone to face his people. If he were a truthful Prophet he would overcome them.’ So when the conquest took place, peoples hastened to declare their Islam. My father was the quickest of all my people to embrace Islam. Arriving at his people he said: ‘By Allâh I have just verily been to the Prophet (Peace be upon him) . And he said: ‘Perform so a prayer at such a time, and so and so prayers at such and such time. When the prayer time is due let one of you call for the prayer and appoint the most learned of the Qur’ân among you to be an Imam (leader) of yours.” This Prophetic tradition manifests the great effect of the conquest of Makkah on the phase of events. It certainly shows the influence of the conquest of Makkah upon the consolidation of Islam as well as on the Arabs’ stand and their surrender to Islam. That influence was absolutely confirmed and deeply rooted after the invasion of Tabuk. A clear and an obvious evidence of that influence could be deduced from the great number of delegations arriving in Madinah successively in the ninth and tenth years of Al-Hijra. The immense crowds of people who raced to embrace the religion of Allâh and the great army which included ten thousand fighters in the invasion of the conquest of Makkah had grown big enough to include thirty thousand fighters sharing in Tabuk invasion. It was only in less than a year after the conquest of Makkah that this growth in Islamic army had taken place. A hundred thousand or a hundred and forty four thousand Muslim pilgrims shared in Hajjatul -Wada‘ (i.e. Farewell Pilgrimage); it was such an enormous number of Muslims surging — as an ocean of men — round the Messenger of Allâh (Peace be upon him) , that the horizon echoed their voices and the expanses of land shook whereby while saying Labbaik (i.e. Lord, here we are worshipping), glorifying and magnifying Allâh, and thanking Him.

Adadin tawagogin da aka lissafa a cikin Ahl Al-Maghazi sun haura saba'in. Binciken irin wannan adadi mai yawa ba abu ne mai sauƙi ba; haka kuma, bayyana su dalla-dalla ba shi da wani babban amfani. Saboda haka, zan bayyana abin da yake na tarihi mai ban mamaki ko kuma mai muhimmanci sosai. Duk da haka, ya kamata mai karatu koyaushe ya tuna cewa, duk da cewa yawancin kabilu sun zo Madina bayan fatahu, akwai kuma tawagogi da suka zo kafin fatahu.

The number of delegations listed in Ahl Al-Maghazi were over seventy. Investigating such a large number is not an accessible thing; besides stating them in detail is not of a great benefit. Therefore, I am going to reveal an expose about what is historically wonderful or highly significant. Anyway a reader should always keep in mind that whilst the majority of tribes arrived in Madinah after the conquest, there were also pre-conquest delegations.

1. Tawagar Abdul Qais: Wannan kabila ta zo sau biyu. Zuwan farko ya kasance a shekara ta biyar bayan Hijira ko kafin hakan. Munqidh bin Haiyan, wanda yake cikin kabilar, yana yin ciniki a Madina. Don haka, da zarar ya ji labarin Musulunci a lokacin da ya isa Madina domin ciniki — hakan ya kasance bayan hijira — sai ya karɓi Musulunci, ya kuma ɗauki alkawari daga Annabi ﷺ zuwa ga mutanensa, waɗanda su ma daga bisani suka zama Musulmi. Goma sha uku ko goma sha huɗu daga cikinsu sun zo wurin Annabi ﷺ a cikin ɗaya daga cikin Watannin Haramun. A lokacin ne suka nemi shawarar Annabi ﷺ game da addini da abubuwan sha. Shugabansu shi ne Al-Ashaj Al-Usri, wanda Manzon Allah ﷺ ya ce masa: "Kana da halaye biyu da Allah yake so: su ne nutsuwa da haƙuri."

1. The delegation of ‘Abdul Qais: This tribe had two arrivals. The first was in the fifth year of Al-Hijra or before that date. Munqidh bin Haiyan, a member of that tribe, used to trade in Madinah. So, as soon as he heard of Islam when he had arrived in it for trading — that was after the migration — he embraced Islam and carried a pledge from the Prophet (Peace be upon him) to his people who eventually became Muslims too. Thirteen or fourteen of them came to the Prophet (Peace be upon him) in one of the Hurum Months. It was then that they asked the Prophet’s advice about the Faith and drinks. Their chief was Al-Ashaj Al-Usri, to whom the Messenger of Allâh (Peace be upon him) said: “You have two qualities that Allâh likes: They are deliberatenessandclemency.”.

Ziyarar su ta biyu ta kasance a Shekarar Wakilai. Sun kasance mutum arba'in. Al-Jarud bin Al-'Ala' Al-'Abdi, wanda Kirista ne amma daga baya ya zama Musulmi nagari, yana cikin wannan rukuni.

2. Their second arrival was in the Year of Delegations. They were forty men. Al-Jarud bin Al-‘Alâ’ Al- ‘Abdi, who was Christian but turned to be a good Muslim, was one of that group.

Kafin mu ci gaba da yin tunani a kan kwanakin ƙarshe na rayuwar Manzon Allah ﷺ, ya kamata mu yi wani ɗan kallo cikin sauri a kan babban aikin da ya kasance keɓantacce a gare shi. Wannan keɓancewar ce ta sa shi ya fi duk sauran Annabawa da Manzanni, ta sa shi ya zama mafi daraja har Allah ya sanya shi fiye da waɗanda suka gabata da waɗanda suka zo bayansu. Shi ne wanda aka yi wa magana da wannan:

Before we move one more step and meditate on the last days of the Messenger of Allâh’s life, we ought to cast a quick glance at the great work that was a peculiarity of his. That very peculiarity that made him excel all other Prophets and Messengers and made him so superb that Allâh made him atop the formers and the latters. It was him that was addressed by:

• "Ya kai wanda ya lulluɓe da tufafi [wato Annabi Muhammad ﷺ]! Ka tashi (domin yin salla) dukan dare, sai dan kaɗan." [73:1,2].

• “O you wrapped in garments [i.e Prophet Muhammad (Peace be upon him)]! Stand (to pray) all night, except a little.” [73:1,2].

Kuma ya ce:

And said:

• "Ya kai wanda ka lulluɓe da tufafi [Muhammad (Peace be upon him)]. Ka tashi ka yi gargaɗi!" [74:1,2]. Sai ya tashi, ya ci gaba da haka sama da shekara ashirin. A cikin waɗannan shekaru ya ɗauki nauyin manyan fatan da ke kansa, saboda dukkan ɗan Adam da bil'adama, da Imani da Jihadi a fannoni daban-daban.

• “O you [Muhammad (Peace be upon him)] enveloped (in garments). Arise and warn!” [74:1,2]. So he arose and kept on like that for over twenty years. During those years he undertook to carry the burdens of the great expectations on his shoulders for the sake of the whole mankind and humanity, the Faith and Jihad in various fields.

Manzon Allah (ﷺ) ya ɗauki nauyin gwagwarmaya da Jihadi a cikin zukatan mutane, waɗanda a lokacin suke nutsewa cikin ruɗun Al-Jahiliyya da hotunanta masu cike da nauyin ƙasa da janyewar duniya. Ya ɗauki a kafaɗarsa aikin 'yantar da zuciyar mutum wadda sha'awace-sha'awace da son zuciya suka daure. Da zarar ya 'yantar da zukatan Sahabbansa daga nauyi da tarin Al-Jahiliyya da rayuwar duniya, sai ya fara wani yaƙi a wani fage, ko kuma a ce jerin yaƙe-yaƙe a jere, da maƙiyin Kiran Allah, da kuma da waɗanda suka ƙulla makirci a kansa. Yaƙi ne da waɗanda suka ƙulla makirci ga muminai, da waɗanda suka kula sosai wajen kula da wannan tsiro mai tsarki tun kafin ta yi girma, ta miƙa tushenta cikin ƙasa, ta miƙa rassanta zuwa sama, har ta bayyana a sauran yankuna. Ba a jima ba da ya gama yaƙe-yaƙe a Jazirar Larabawa ba, sai Rumawa suka fara shirye-shiryen murkushe wannan sabuwar al'umma a iyakokinta na arewa.