Bayan an kammala Kira, da isar da Saƙo, da kafa sabuwar al'umma bisa ginshiƙin "Babu abin bautawa da cancanta face Allah," da kuma manufar Muhammadu, sai wata kira ta ɓoye ta tashi a zuciyar Manzon Allah ﷺ, tana gaya masa cewa zamansa a Duniya ta ƙasa yana gab da ƙarewa. Hakan ya bayyana a cikin maganarsa da Mu'adh, wanda ya aika zuwa Yemen a shekara ta goma bayan Hijira: "Ya Mu'adh! Ba za ka ƙara ganina ba bayan wannan shekara ta yanzu. Har ma za ka wuce ta wannan Masallaci nawa da kabarina." Da Mu'adh ya ji haka sai ya yi kuka saboda tsoron cewa zai rabu da Manzon Allah ﷺ.

After the accomplishment of the Call, the proclamation of the Message and the establishment of a new society on the basis of ‘There is no god but Allâh,’ and on Muhammad’s mission, a secret call uprose in the heart of the Messenger of Allâh (Peace be upon him) telling him that his stay in the Lower World was about to terminate. That was clear in his talk to Mu‘adh whom he had dispatched to Yemen in the tenth year of Al-Hijra: “O, Mu‘adh! You may not see me after this current year. You may even pass by this very Mosque of mine and my tomb.” Upon hearing that Mu‘adh cried for fear that he would part with the Messenger of Allâh (Peace be upon him).

Allah ya kula sosai har ya bar Manzon Allah ﷺ ya ga 'ya'yan kiransa, wanda saboda shi ya sha wahalhalu iri-iri sama da shekara ashirin. Wadancan shekaru ashirin sun wuce cikin aiki mai tsanani. Yana shafe kwanakinsa na karshe yana haduwa, a wajen birnin Makka, da mambobin kabilu da wakilansu, wadanda suke neman shawararsa kuma suke koyon dokoki da tsarin shari'ar Musulunci daga wajensa, shi kuma a madadin haka yana neman shaidarsu cewa ya isar da amana, ya isar da sako, kuma ya yi wa mutane nasiha ﷺ.

Allâh’s care was so bounteous as to let the Prophet (Peace be upon him) see the fruits of his Call for the sake of which he suffered various sorts of trouble for over twenty years. Those twenty years had elapsed actively. He used to spend his last days meeting, at the outskirts of Makkah, members of tribes and their representatives who used to consult him and learn the laws and legislation of Islam from him, and in return he used to exact their testimony that he had delivered trust and communicated the Message and counselled the people.

Manzon Allah (ﷺ) ya bayyana aniyyarsa ta ci gaba da wannan tafiya mai albarka ta aikin Hajji da kansa. Dimbin jama'a sun zo Madina, duk suna neman shiriya da jagorancin Manzon Allah (ﷺ) a aikin Hajji (Al-Hajj). A ranar Asabar cikin kwanaki hudu na karshe na watan Dhul-Qa'dah, Annabi (ﷺ) ya fara shirye-shiryen tashi. Ya yi gyaran gashinsa, ya shafa turare, ya sanya tufafinsa, ya sa sirdi a raquminsa, sannan ya tashi da yamma. Ya isa Dhul-Hulaifa kafin sallar la'asar. Ya yi raka'o'i biyu, ya kwana a can. Da safe ya ce wa sahabbansa:

The Messenger of Allâh (Peace be upon him) announced an intention to proceed with this blessed pilgrimage journey himself. Enormous crowds of people came to Madinah, all of whom seek the guidance and Imamate of the Messenger of Allâh (Peace be upon him) in the pilgrimage (Al-Hajj). On a Saturday of the last four days of Dhul-Qa‘dah, the Prophet (Peace be upon him) started the departure preparations procedure. He combed his hair, applied some perfume, wore his garment, saddled his camel and set off in the afternoon. He arrived at Dhul-Hulaifa before the afternoon prayer. He performed two Rak‘a and spent the night there. When it was morning he said to his Companions:

• "Wani mai zuwa, wanda Ubangijina ya aiko, ya zo wurina a daren yau ya ce: ‘Ka yi sallah a cikin wannan kwari mai albarka, ka ce: Ina niyyar Umrah tare da Hajji (Umrah cikin Al-Hajj)."

• “A comer, sent by my Lord, has called on me tonight and said: ‘Pray in this blessed valley and say: I intend ‘Umrah combined with pilgrimage (‘Umrah into Al-Hajj).

Kafin ya yi sallar azahar, ya yi wanka domin Ihram (shiga aikin hajji ko umra), sai ‘Aisha (Allah ya yarda da ita) ta yi masa turare a jikinsa da kansa da hannunta da Dharira (wani shuka) da turare mai ɗauke da miski. Kauri mai manne na turaren ana iya ganinsa a cikin gashin kansa da gemunsa. Ya bar shi ba tare da wankewa ba, ya saka wandonsa da rigarsa. Ya yi sallar azahar a gajarce, raka'a biyu. Ya bayyana aikin hajji da ya shafi Umra a wurin sallarsa. Sannan ya hau raƙumarsa Al-Qaswa, ya ce: "Babu abin bauta da gaskiya sai Allah." Lokacin da ya shiga cikin hamada, ya ambaci sunan Allah.

Before performing the noon prayer, he bathed for Ihram (ritual consecration), and ‘Aishah (May Allah be pleased with her) perfumed him on both his body and head with her hand with a Dharira (a plant) and with a perfume containing musk. The thick sticky layer of perfume could be seen among his parts of hair and beard. He left it unwashed, wore his loincloth and garment. He performed the noon prayer shortened, two Rak‘a. He proclaimed pilgrimage procedure associated with ‘Umrah at his prayer-place. He, then mounted his she-camel ‘Al-Qaswa’, and proclaimed: ‘There is no god but Allâh’. When he moved into the desert, he acclaimed the Name of Allâh.

Ya ci gaba da tafiyarsa har ya kusanci Makkah. Ya kwana a Dhi Tuwa, kuma ya shiga Makkah bayan ya yi sallar asuba. Ya yi wanka a safiyar Lahadi, ranar huɗu ga watan Dhul-Hijjah a shekara ta goma ta Hijira. Ya yi kwana takwas a hanya, wanda lokaci ne na matsakaici. Da zarar ya shiga Masallacin Al-Haram, sai ya yi dawafi da Ka'aba, sannan ya yi sa'i tsakanin As-Safa da Al-Marwah. Bai kammala ihram ba, domin shi Qarin ne (wato yana niyyar haɗa Umrah da Hajji). Sannan ya ɗauki Al-Hadi (wato dabbobin layya) domin ya yanka su. Ya sauka a wani wuri mai tsayi a Makkah, Al-Hajun. Amma dangane da dawafi, ya yi dawafin Hajji kawai.

He proceeded with his journey till he approached Makkah. He spent the night at Dhi Tuwa and entered Makkah after performing the dawn prayer. He had a bath on Sunday morning, the fourth of Dhul-Hijjah the tenth year of Al-Hijra. He spent eight days on the way, which was an average period. As soon as he entered Al-Haram Mosque he circumambulated Al-Ka‘bah and walked to and fro (Sa‘i) between As-Safa and Al-Marwah. He did not finish the Ihram (ritual consecration) because he was Qarin (i.e. intending ‘Umrah and Al-Hajj associated). He then took Al-Hadi (i.e. the sacrificial animals) in order to slaughter them. He camped on a high place of Makkah — Al-Hajun. As for circumambulation, he performed only that of Al-Hajj (pilgrimage circumambulation).

Waɗanda suke tare da shi daga cikin sahabbansa waɗanda ba su da hadayar da za su yanka, an umarce su da su yi ihrami (wato yanayin keɓewa domin ibada) zuwa ƙaramar hajji (wato 'umrah), su zaga Ka'aba, su yi sa'yi a tsakanin Safa da Marwa. Bayan haka sai su fita daga ihrami. Sai dai sun nuna ƙin yarda su aikata abin da aka umarce su da shi. Sai Manzon Allah ﷺ ya ce: "Da ma ina sane da abin da na sani daga baya, da ban kawo hadaya ba, kuma idan ba ni da hadaya, da na fita daga ihrami." Da suka ji waɗannan kalmomi, sahabbansa suka yi biyayya ga umarnin na ƙarshe.

Those of his Companions who had no Hadi with them to sacrifice, were ordered to observe Ihram (i.e. the state of ritual consecration) into ‘Umrah (i.e. lesser pilgrimage), and circumambulate Al-Ka‘bah and stride ritually to and fro between As-Safa and Al-Marwah. After that they could relieve themselves from Ihram. They, however, showed reluctance to do what they had been told. Thereupon, the Messenger of Allâh (Peace be upon him) said: ”Had I known beforehand what I knew afterward, I would not bring Hadi, and if I did not have Hadi, I would break Ihram. On hearing these words, his Companions obeyed the orders to the latter.

A ranar takwas ga watan Zul-Hijja — wato Ranar Tarwiyah, ya tafi Mina inda ya yi sallar azahar, la'asar, magariba, isha'i da asuba. — wato sallolin nan biyar. Sannan ya zauna na wani lokaci har rana ta fito sama, sannan ya wuce har ya isa 'Arafah, inda aka kafa masa alfarwa a Namirah. Ya zauna a cikinta har rana ta fadi. Ya umarta a shirya masa Al-Qaswa', rakumarsa mace, aka kuma shirya ta aka sanya mata sirdi, sai ya sauka kwarin inda mutane dubu dari da ashirin da hudu ko dubu arba'in da hudu suka taru kewaye da shi. A nan ya tashi tsaye ya gabatar da wannan jawabi:

On the eighth day of Dhul-Hijjah — that is the Day of Tarwiyah, he left for Mina where he performed the noon, the afternoon, the sunset, the evening and the dawn prayers. — i.e. five prayers. Then he stayed for a while till the sun rose up then he passed along till he reached ‘Arafah, where there was a tent built for him at Namirah. He sat inside till the sun went down. He ordered that Al-Qaswa’, his she-camel, should be prepared for him. They saddled it and had it ready, so he went down the valley where a hundred thousand and twenty-four or forty-four thousand people gathered round him. There he stood up and delivered the following speech:

“Ya ku mutane! Ku saurari abin da nake faɗa. Ban sani ba ko zan sake haɗuwa da ku a wannan wuri bayan wannan shekarar. Haramun ne a gare ku ku zubar da jinin juna ko ku karɓi dukiyar juna (ba bisa ka'ida ba). Su ma haramun ne kamar zubar da jini a ranar nan kamar wannan rana, da kuma a wannan wata mai alfarma kamar wannan wata na Haram, da kuma a wannan birni mai tsarki kamar wannan birni mai alfarma (watau Makkah da yankunan da ke kewaye da ita).”ﷺ

• “ O people! Listen to what I say. I do not know whether I will ever meet you at this place once again after this current year. It is unlawful for you to shed the blood of one another or take (unlawfully) the fortunes of one another. They are as unlawful, (Haram) as shedding blood on such a day as today and in such a month as this Haram month and in such a sanctified city as this sacred city (i.e. Makkah and the surrounding areas).”.

"Ku saurara! Dukkan ayyukan jahiliyya da na shirka yanzu suna karkashin ƙafafuna. An soke hakkin ramuwar jini na zamanin jahiliyya. Da'awar jini ta farko da na soke ita ce ta Ibn Rabi'a bin Harith, wanda aka reno shi a kabilar Sa'd, kuma Hudhail suka kashe shi. An haramta riba, kuma na fara da soke adadin ribar da 'Abbas bin 'Abdul Muttalib zai karɓa. Lallai, an soke ta gaba ɗaya."

“Behold! all practices of paganism and ignorance are now under my feet. The blood-revenge of the Days of Ignorance (pre-Islamic time) are remitted. The first claim on blood I abolish is that of Ibn Rabi‘a bin Harith who was nursed in the tribe of Sa‘d and whom Hudhail killed. Usury is forbidden, and I make a beginning by remitting the amount of interest which ‘Abbas bin ‘Abdul Muttalib has to receive. Verily, it is remitted entirely.”.

"Ya ku mutane! Ku ji tsoron Allah game da mata. Lalle ne kun karɓe su da amana ta Allah, kuma kun halatta jikinsu gare ku da Kalmomin Allah! Wajibi ne a kansu su girmama haƙƙoƙinku na aure, kuma kada su aikata wani abu na rashin kunya; idan kuwa suka aikata, kuna da izinin horon su, amma ba mai tsanani ba. Idan matanku suka guji rashin kunya kuma suka zama masu aminci a gare ku, to ku tufatar da su, kuma ku ciyar da su yadda ya dace."

“O people! Fear Allâh concerning women. Verily you have taken them on the security of Allâh and have made their persons lawful unto you by Words of Allâh! It is incumbent upon them to honour their conjugal rights and, not to commit acts of impropriety which, if they do, you have authority to chastise them, yet not severely. If your wives refrain from impropriety and are faithful to you, clothe and feed them suitably.”.

"Lalle ni, na bar muku Littafin Allah da Sunnah (Hadisai) na Manzonsa ﷺ, idan kuka riƙe su da ƙarfi, ba za ku taɓa ɓacewa ba."

“Verily, I have left amongst you the Book of Allâh and the Sunnah (Traditions) of His Messenger which if you hold fast, you shall never go astray.”.

"Ya ku mutane, ba wani Annabi zai gāje ni ba, kuma ba wata al'umma da za ta gāje ku ba. Don haka ina umurtar ku da bauta wa Ubangijinku, da yin salloli biyar, da azumtar watan Ramadan, da bayar da Zakka daga abin da kuka mallaka da yardar rai. Ina umurtar ku da aikin Hajji zuwa Dakin Ubangijinku mai alfarma, da yi wa waɗanda suke shugabanci a kanku biyayya, to za a saka muku da shiga Aljannar Ubangijinku." "Kuma idan aka tambaye ku game da ni, me za ku ce?" ﷺ

“O people, I am not succeeded by a Prophet and you are not succeeded by any nation. So I recommend you to worship your Lord, to pray the five prayers, to fast Ramadan and to offer the Zakat (poor-due) of your provision willingly. I recommend you to do the pilgrimage to the Sacred House of your Lord and to obey those who are in charge of you then you will be awarded to enter the Paradise of your Lord.”. “And if you were asked about me, what wanted you to say?”.

Sun amsa:

They replied:

"Muna shaida cewa ka isar da saƙo kuma ka cika aikin manzanci." Sannan ya ɗaga hannunsa zuwa sama, sannan ya saukar da shi zuwa ga mutane yana cewa: "Ya Allah, ka shaida."

• “We bear witness that you have conveyed the message and discharged your ministry.” He then raised his forefskywards and then moved it down towards people while saying: l “O Allâh, Bear witness.”.

Ya faɗi wannan jumla sau uku.

He said that phrase thrice.

Mutumin da ya maimaita kalaman Annabi ﷺ da ƙarfi a Arafat shi ne Rabi‘a bin Omaiyah bin Khalaf.

The one who repeated the Prophet’s (Peace be upon him)statements loudly at ‘Arafat was Rabi‘a bin Omaiyah bin Khalaf.

Da zarar Annabi ﷺ ya kammala isar da huduba, sai aka saukar da wannan ayar Alkur'ani a gare shi:

As soon as the Prophet (Peace be upon him) had accomplished delivering the speech, the following Qur’ânic verse was revealed to him:

“A yau na kammala muku addininku, na cika muku ni'imata, kuma na yarda muku da Musulunci a matsayin addini.” {5:3}

• “This day I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion.” [5:3].

Sa'ad da ya ji wannan aya, ‘Umar ya yi kuka. “Me ke sa ka kuka?” aka tambaye shi. Amsarsa ita ce: “Babu abin da ke biye da cikakke sai rashin cikawa.”

Upon hearing this verse ‘Umar cried. “What makes you cry?” He was asked. His answer was: “Nothing succeeds perfection but imperfection.”.

Bilal ya kira sallah bayan huɗubar, sannan ya yi kiran sallah na biyu. Annabi ﷺ ya yi sallar azahar da la'asar daban-daban, ba tare da wata sallah a tsakaninsu ba. Sannan ya hau raƙumarsa Al-Qaswa’, ya nufi wurin tsayuwa, ya juya fuskarsa zuwa Al-Qiblah, ya ci gaba da tsayuwa har zuwa faɗuwar rana, lokacin da launin rawaya na sama ya ɗan ɓace kuma ƙwallon rana ta ɓace. Usama ya ƙara da cewa Annabi ﷺ ya ci gaba zuwa Muzdalifa, inda ya yi sallar magariba da ta isha tare da kiran sallah guda ɗaya da kiran sallah na biyu guda biyu. Bai yi wani nafila ba tsakanin sallolin biyu. Sannan ya kwanta har lokacin sallar asuba ya yi. Ya yi sallar asuba da kiran sallah guda ɗaya da kiran sallah na biyu guda ɗaya, a kusan lokacin wayewar gari. Ya hau Al-Qaswa’, ya nufi Al-Mash‘ar Al-Haram. Ya juya fuskarsa zuwa Al-Qiblah ya fara addu’a: “Allah ne Mafi girma. Babu abin bautawa sai Allah.” Ya ci gaba da zama a can har sai da safiya ta bayyana sarai, kafin rana ta hau sama, sannan ya nufi Mina. Ya yi tafiya kaɗan ya bi hanyar tsakiya zuwa babban Jamrah, inda ya tsaya ya jefe shi da duwatsu bakwai, yana cewa “Allah ne Mafi girma” a kowane jifa. Duwatsun kamar ƙananan duwatsu ne da aka jefa daga ƙasan kwari. Sannan ya tafi wurin yanka, inda ya yanka raƙuma sittin da uku da hannunsa, ya umarci Ali ya yanka sauran, jimillar ɗari da talatin da bakwai. Ya sa Ali ya raba masa hadayar. An umarci a dafa naman kowace dabba da aka yanka a cikin tukunya, sai mutanen biyu suka ci naman, suka kuma sha romon. Sannan Manzon Allah ﷺ ya hau raƙumarsa ya koma Ka’aba, inda ya yi sallar azahar a Makka, ya kuma iske ’ya’yan Abdul Muɗɗalib suna ba mutane ruwan sha a rijiyar Zamzam. "Ku debo ruwa, ya ‘ya’yan ‘Abdul Muttalib, da ma zan debo tare da ku, idan ba don tsoron cewa mutane za su mallaki wannan girma bayan raina ba." Sai suka ba shi guga ta ruwa, ya sha har ya ƙoshi ﷺ.

Bilal called for prayer after the speech, and then made the second call. The Prophet (Peace be upon him) performed both of the noon and the afternoon prayers separately, with no prayers in between. He then mounted his she-camel Al-Qaswa’, approached the location of the vigil, directed his face towards Al-Qiblah, kept on standing till sunset when the sky yellow colour vanished a bit and the disc of the sun disappeared. Osamah added that the Prophet (Peace be upon him) moved onward to Muzdalifa. where he observed the sunset and the evening prayers with one ‘First call’ and two ‘second calls’. He did not entertain the Glory of Allâh between the two prayers. Then he lay down till it was dawn prayer time. He performed it with one first call and one second call at almost daybreak time. Mounting on his Al-Qaswa’, he moved towards Al-Mash‘ar Al-Haram. He faced Al-Qiblah and started supplicating: “Allâh is the Greatest. There is no god but Allâh.” He remained there till it was clear morning and before the sun rose high, he made his way to Mina. He walked a little and threaded the mid-road leading to the big Jamrah where he stopped and pelted seven pebbles at it saying “Allâh is the Greatest” each time. They were like small pebbles hurled from the bottom of the valley. Then he set off to the sacrificial place, where he sacrificed sixty-three camels with his hands, and asked ‘Ali to slaughter the others, a hundred and thirty-seven altogether. He made ‘Ali share him in Al-Hadi. A piece of meat from each slaughtered animal was ordered to be cooked in a pot and from which both men ate, and drank the soup. Then the Messenger of Allâh (Peace be upon him) mounted his she-camel and returned to the House where he observed the noon prayer at Makkah and there he came upon the children of ‘Abdul Muttalib were supplying drinking water to people at Zamzam Well. “Draw up water, children of ‘Abdul Muttalib, I would draw up with you if I were not afraid that people would appropriate this honour after me.” They handed him a pail of water and he drank to his fill.

A ranar goma ga watan Zul-Hijja, wato Ranar Yanka (Yaum An-Nahr), Annabi ﷺ ya sake yin wani jawabi. Hakan ya kasance da safe, lokacin rana ya yi tsayi, yayin da yake hawan wata alfadari launin toka. ʿAli ya isar da maganganunsa ga mutane, waɗanda suke tsaye ko zaune. Ya maimaita wasu daga cikin maganganun da ya riga ya faɗa a ranar da ta gabata. Malamai biyu, Bukhari da Muslim, sun ruwaito wani salo da Abi Bakrah ya ruwaito, wanda ya ce:

At the daytime of the tenth of Dhul-Hijjah on the Slaughtering Day (Yaum An-Nahr) The Prophet (Peace be upon him) delivered another speech. That was at high time morning, while he was mounting a grey mule. ‘Ali conveyed his statements to the people, who were standing or sitting. He repeated some of the statements that he had previously said the day before. The two Sheikh (Bukhâri and Muslim) reported a version narrated by Abi Bakrah who said:

• Manzon Allah ﷺ ya yi jawabi a ranar Yaum An-Nahr (ranar yanka hadaya) ya ce:

• The Prophet (Peace be upon him) made a speech on Yaum An-Nahr (day of slaughtering) and said:

• An sake lokaci ya zama kamar yadda yake a lokacin da Allah ya halicci sammai da ƙasa, a cikin siffa da yanayi. Shekara tana da watanni goma sha biyu. Huɗu daga cikinsu watanni ne masu tsarki (Hurum). Uku daga cikin huɗun watanni ne a jere. Su ne Dhul-Qa‘dah, Dhul-Hijjah, da Al-Muharram. Watan na huɗu kuwa shi ne Rajab Mudar, wanda yake zuwa tsakanin Jumada da Sha‘ban.

• “Time has grown similar in form and state to the time when Allâh created the heavens and the earth. A year is twelve months. Four of which are Sacred Months (Hurum). Three of the four months are successive. They are Dhul-Qa‘dah, Dhul-Hijjah, and Al-Muharram. The fourth Month is Rajab Mudar, which comes between Jumada and Sha‘ban.”.

"Wane wata ne wannan?" ya tambaya. Muka ce: "Allah da ManzonSa sun fi sani." Ya yi shiru na ɗan lokaci har muka yi zaton zai ba shi wani suna daban. "Ashe ba Zul-Hijja ba ne?" ya tambaya cikin mamaki. "Eh, shi ne." Muka ce. Sai ya ce, "Wane gari ake kiran wannan gari?" Muka ce: "Allah da ManzonSa sun fi sani." Ya yi shiru na ɗan lokaci har muka yi zaton zai ba shi wani suna daban. "Ashe ba Al-Baldah ba ne (watau gari)?" ya tambaya. "Eh, shi ne." Muka amsa. Sai ya sake tambaya, "Wace rana ce yau?" Muka amsa: "Allah da ManzonSa sun fi sani." Sai ya yi shiru na ɗan lokaci, sannan ya ce cikin mamaki: "Ashe ba ranar 'An-Nahr' (watau yanka) ba ce?" "Eh, ita ce." Muka ce. Sai ya ce:

“What month is this month?” He asked. We said: “Allâh and His Messenger know best of all.” He kept silent for a while till we thought he would attach to it a different appellation. “Is it not Dhul-Hijjah?” He wondered. “Yes. It is.” We said. Then he asked, “What is this town called?” We said: “Allâh and His Messenger know best of all.” He was silent for a while till we thought he would give it a different name. “Is it not Al-Baldah? (i.e. the town)” asked he. “Yes. It is.” We replied. Then he asked again, “What day is it today?” We replied: “Allâh and His Messenger know best of all.” Then he kept silent for a while and said wondering: “Is it not ‘An-Nahr’ (i.e. slaughtering) Day?” “Yes. It is.” Said we. Then he said:

"(Zubar) jinin juna da cin ko karɓar dukiyar juna ba tare da yardarsu ba, da mutuncinku, duk haramun ne. Haramun ne a keta alfarmarsu. Lallai su kasance masu girmama juna kamar yadda wannan rana mai alfarma take, a cikin wannan wata mai alfarma, a cikin wannan gari mai alfarma."

“(Shedding) the blood of one another and eating or taking one another’s provisions (unwillingly) and your honour are all inviolable (Haram). It is unlawful to violate their holiness. They must be as sacred to one another as this sacred day, in this sacred month, in this sacred town.”.

"Za ku koma (bayan mutuwa) domin a tashe ku zuwa ga Ubangijinku. A can za a yi muku hisabi kan ayyukanku. Don haka kada ku zama mutanen da suke ɓata, suna kashe juna." "Shin ban isar da Saƙo (na Ubangijina) ba?" "Eh, ka isar," suka ce. "Ya Allah! Ka shaida! Wanda yake nan ya isar da shi ga wanda ba ya nan. Gama wataƙila mutane da yawa waɗanda ake isar da Saƙon zuwa gare su, za su fi kiyaye shi fiye da masu ji," in ji shi ﷺ.

“You will go back to be resurrected (after death) to your Lord. There you will be accounted for your deeds. So do not turn into people who go astray and kill one another.” “Have I not delivered the Message (of my Lord)?” “Yes you have.” Said they. “O Allâh! Bear witness! Let him that is present convey it unto him who is absent. For haply, many people to whom the Message is conveyed may be more mindful of it than the audience,.” said he.

"Wani sigar kuma an ruwaito cewa Annabi (ﷺ) ya ce a cikin wannan jawabi nasa: "Duk wanda ya shiga cikin masifa tabbas zai cutar da kansa. Don haka kada ɗayanku ya aikata wani mugun abu ga iyayensa. Lallai Shaiɗan ya yanke kauna gaba ɗaya daga a bauta masa a wannan ƙasarku; amma zai a yi masa biyayya wajen aikata ƙananan abubuwa da kuke raina. Shaiɗan zai gamsu da irin waɗannan abubuwa."

In another version it is said that the Prophet (Peace be upon him) had said in that very speech: l “He whoever plunges into misfortune will certainly aggrieve himself. So let no one of you inflict an evil upon his parents. Verily Satan has utterly despaired being worshipped in this country of yours; but he will be obeyed at your committing trivial things you disdain. Satan will be contented with such things.”.

Manzon Allah ﷺ ya yi kwanakin At-Tashreeq (na 11 da 12 da 13 ga watan Dhul-Hijjah) a Mina yana aiwatar da koyarwar addinin Musulunci, yana ambaton Allah (yana addu'a), yana bin hanyoyin shiriya na Ibrahim, yana shafe duk wata alama da siffofin shirka. A wasu daga cikin kwanakin At-Tashreeq ya kuma yi jawabai. A cikin wata riwaya zuwa ga Abu Da'ud da isnadi mai kyau daga Sira', 'yar Nabhan, ta ce: "Manzon Allah ﷺ ya yi mana jawabi a ranar Ru'us (Shugabanni) inda ya ce: 'Ashe ba wannan ita ce ranar tsakiya ta kwanakin At-Tashreeq ba?'" Jawabinsa a wannan rana ya yi kama da na ranar An-Nahr. An yi shi bayan saukar Suratun An-Nasr. A ranar biyu ta An-Nafr (watau Tafiya) — a ranar sha uku ga watan Dhul-Hijjah, Annabi ﷺ ya ci gaba da tafiya da An-Nafr zuwa Mina, ya tsaya a wani wuri mai tsayi a gefen dutse a kabilar Bani Kinanah daga Al-Abtah. Ya ciyar da sauran ranar da daren a can, inda ya yi sallar azahar, da la'asar, da magariba, da isha'i.

The Messenger of Allâh (Peace be upon him) spent At-Tashreeq Days (11th, 12th and 13th of Dhul-Hijjah) in Mina performing the ritual teachings of Islam, remembering Allâh (praying), following the ways of guidance of Ibrahim, wiping out all traces and features or polytheism. On some days of At-Tashreeq he delivered some speeches as well. In a version to Abu Da’ûd with good reference to Sira,’ the daughter of Nabhan; she said: “The Messenger of Allâh (Peace be upon him) made us a speech at the Ru’us (Heads) Day in which he said: “Is it not this the middle day of At-Tashreeq Days.” His speech that day was similar to that of An-Nahr Day’s. It was made after the revelation of Surat An-Nasr. On the second day of An-Nafr (i.e. Departure) — on the thirteenth of Dhul-Hijjah, the Prophet (Peace be upon him) proceeded with An-Nafr to Mina and stayed at a high place of a mountain side at Bani Kinanah from Al-Abtah. He spent the rest of that day and night there — where he performed the noon, the afternoon, the sunset and the evening prayers.

Sai ya yi barci na ɗan lokaci, sannan ya hau ya nufi Ka'aba. Ya yi Tawaful Wada'i (Dawafin Ban-kwana), bayan ya umarci sahabbansa su yi haka. Bayan ya kammala ayyukansa na ibada, sai ya hanzarta zuwa Madina mai tsarki. Bai je can don neman hutu ba, sai dai don ci gaba da gwagwarmaya da jihadi a hanyar Allah ﷺ.

Then he slept for a short while and mounted leaving for the Ka‘bah. He performed the Farewell Circumambulation (Tawaf Al-Wada‘), after ordering his Companions to do the same thing. Upon the accomplishment of his religious rituals he quickened his move to the purified Madinah. He went there not to seek rest but to resume the strife and struggle in the way of Allâh.

Girman Daular Byzantine ya sa ta hana Musulmai haƙƙinsu na rayuwa. Girman kan Byzantine ya kai su ga kashe waɗancan wakilansu da suka karɓi Musulunci. Kisan Farwah bin ‘Amr Al-Judhami, wanda wakilinsu ne a Mu’an, hujja ce ta girman kansu. Saboda wannan girman kai da fariya ta Byzantine, Manzon Allah ﷺ ya fara tara babbar runduna a watan Safar a shekara ta goma sha ɗaya bayan Hijira, ya sanya ta ƙarƙashin jagorancin Usama bin Zaid bin Haritha, yana umurtar cewa dawakan Musulmai su taka ƙasashen da ke iyaka da Al-Balqa’ da Ad-Darum na Falasdinu. Manufarsa ita ce ya tsoratar da Byzantine, ya kuma sa kwarin gwiwa a zukatan Larabawan da suka zauna a iyakokin Byzantine. Wata manufarsa kuma ita ce ya isar da saƙo ga kowa a can, don kada wani ya kuskura ya ce zaluncin Coci ba zai fuskanci hukunci ba; kuma cewa yaɗuwar Musulunci ba ta nufin tsoro da rauni ba.

The pride of the Byzantine State made it deny Muslims their right to live. The Byzantine arrogance made them even kill those agents of theirs, who embraced Islam. Killing Farwah bin ‘Amr Al-Judhami, who was their agent on Mu’an, was an evidence of their arrogance. Due to that arrogance and presumptuousness of the Byzantines, the Messenger of Allâh (Peace be upon him) started to mobilize a great army in Safar in the eleventh year of Al-Hijra and made it under the command of Osamah bin Zaid bin Haritha with orders to have the horses of Muslims tread on the lands bordering Al-Balqa’ and Ad-Darum of Palestine. His aim was to terrorize Byzantines and to implant confidence into the hearts of Arabs who were settled at the borders of the Byzantines. His other purpose was to deliver a message to everybody there, so that no one may dare say that the Church brutality can’t go with impunity; and that Islamization is not synonymous with fear and vulnerability.

Jagorancin Usama ya fuskanci suka. Saboda yana da ƙuruciya sosai, mutane sun yi jinkiri wajen shiga rundunarsa. Manzon Allah ﷺ ya yi jawabi ga mutane yana cewa:

The leadership of Osamah was subject to criticism. Because he was still too young, people tarried at joining his expedition. The Messenger of Allâh (Peace be upon him) addressed people saying:

“To haka ya sa yanzu ka ƙi amincewa da shugabancinsa, domin kun riga kun ƙi amincewa da shugabancin mahaifinsa tun da farko. Eh, wallahi, mahaifinsa, wanda yana daga cikin mutanen da na fi so, ya cancanci shugabanci sosai; kuma wannan ɗansa yana daga cikin mutanen da na fi so bayan mahaifinsa.”

• “No wonder now you contest his leadership, for you have already contested the ex-leadership ofhis father. Yes, by Allâh, his father, who was one of the most beloved people to me, was quite efficient for leadership; and this son of his is one of the most beloved individuals to me after his father.”.