Musulmi a Madina sun kasance kusan jam'iyya biyu ne: Jam'iyya ta farko sun riga sun zauna a gidajensu, da filayensu da dukiyarsu, cikin walwala sosai; sai dai tsaba ta sabani tana tsaye sosai a tsakaninsu, kuma kiyayya mai dorewa tana tasowa akai-akai; su ne Al-Ansar (Mataimakan). Jam'iyya ta biyu kuwa Al-Muhajirun ne (Masu hijira), marasa matsuguni, marasa aiki, kuma marasa dukiya. Yawansu ba karami ba ne, akasin haka, yana karuwa kowace rana bayan Annabi ﷺ ya ba su izinin tafiya zuwa Madina, wadda tsarin tattalin arzikinta, wanda tun asali ba shi da wadata sosai ba, ya fara nuna alamun rashin daidaito, sakamakon takunkumin tattalin arziki da kungiyoyin masu adawa da Musulunci suka sanya, saboda haka shigo da kaya ya ragu kuma yanayin rayuwa ya tsananta.

The Muslims in Madinah consisted virtually of two parties: The first one already settled down in their abode, land and wealth, fully at ease, but seeds of discord amongst them were deeply seated and chronic enmity continually evoked; they were Al-Ansar (the Helpers). The second party were Al-Muhajirun (the Emigrants), homeless, jobless and penniless. Their number was not small, on the contrary, it was increasing day by day after the Prophet (Peace be upon him) had given them the green light to leave for Madinah whose economic structure, originally not that prosperous one, began to show signs of imbalance aggravated by the economic boycott that the anti-Islamic groups imposed and consequently imports diminished and living conditions worsened.

2. Mushrikan Madina kawai sun zama ɓangare na biyu da Annabi ﷺ ya yi mu'amala da su. Waɗannan mutane ba su da wani iko a kan Musulmi. Wasu daga cikinsu ba su ɗauki ƙiyayya ga Musulmi ba, sai dai sun yi shakku game da ayyukan addinin kakanninsu, kuma a hankali suka fara karkata zuwa Musulunci; ba da daɗewa ba suka karɓi sabon addinin, suka kuma sadaukar da kansu ga Allah da gaske. Amma wasu kuma suna ɗauke da mugun nufi ga Annabi ﷺ da mabiyansa, amma sun yi rauni da zuciya har ba za su ƙalubalance su a fili ba; maimakon haka, a ƙarƙashin wannan yanayi mai kyau ga Musulunci, sai suka tilasta kansu su nuna abota da so. ‘Abdullahi bin Ubayy, wanda kusan aka ba shi shugabancin kabilun Al-Khazraj da Al-Aws bayan Yakin Bu'ath tsakanin kabilun biyu, ya jagoranci wannan rukunin munafukai. Zuwan Annabi ﷺ da ƙarfin tashin sabon ruhin Musulunci sun karya wannan shiri, kuma ra'ayin ya ɓace ba da daɗewa ba. Da ya ga wani, Muhammadu ﷺ, yana zuwa don ya hana shi da wakilansa damar samun fa'idodin duniya da ake sa ran, bai ji daɗi ba. Saboda dalilai masu ƙarfi, ya nuna kamar yana Musulunci, amma kafirci mai muni yana tushe sosai a zuciyarsa. Haka kuma yana amfani da wasu abubuwan da suka faru da sababbin musulmai masu rauni zuciya wajen shirya mugunta a kan muminai na gaskiya.

2. The purely Madinese polytheists constituted the second sector with whom the Prophet (Peace be upon him) had to deal. Those people had no control at all over the Muslim. Some of them nursed no grudge against the Muslims, but were rather skeptical of their ancestors’ religious practices, and developed tentative inclination towards Islam and before long they embraced the new faith and were truly devoted to Allâh. However, some others harboured evil intentions against the Prophet (Peace be upon him) and his followers but were too cowardly to resist them publicly, they were rather, under those Islamically favourable conditions, obliged to fake amicability and friendliness. ‘Abdullah bin Ubai, who had almost been given presidency over Al-Khazraj and Al-Aws tribes in the wake of Bu‘ath War between the two tribes, came at the head of that group of hypocrites. The Prophet’s advent and the vigorous rise of the new spirit of Islam foiled that orientation and the idea soon went into oblivion. He, seeing another one, Muhammad (Peace be upon him), coming to deprive him and his agents of the prospective temporal privileges, could not be pleased, and for overriding reasons he showed pretension to Islam but with horrible disbelief deeply-rooted in his heart. He also used to exploit some events and weak-hearted new converts in scheming malevolently against the true believers.

3. Yahudawa (Ibraniyawa), waɗanda suka yi ƙaura zuwa Al-Hijaz daga Siriya sakamakon yaƙe-yaƙen tsanantawa na Bizantiyawa da Assiriyawa, su ne rukuni na uku da ke a yanayin al'ummar Madina. A sabon wurin zamansu sun ɗauki salon Larabawa a tufafi, harshe da hanyar rayuwa, kuma an samu lokutan auratayya tsakanin su da Larabawan yankin; sai dai sun riƙe keɓewarsu ta ƙabila, kuma sun nisanta kansu daga haɗuwa da muhallin da ke kewaye da su. Ma har ila sun kan yi alfahari da asalinsu na Yahudawa-Isra'ila, suna raina Larabawan da ke kewaye da su, suna kiran su da "ummiyyun", ma'ana ƙarfin hali, rashin sanin ƙwarewa da koma baya. Suna kuma buri cewa dukiyar maƙwabtansu ta zama halal a gare su, don haka su mallake ta yadda suka so.

3. The Jews (the Hebrews), who had migrated to Al-Hijaz from Syria following the Byzantine and Assyrian persecution campaigns, were the third category existent on the demographic scene in Madinah. In their new abode they assumed the Arabian stamp in dress, language and manner of life and there were instances of intermarriage with the local Arabs, however they retained their ethnic particularism and detached themselves from amalgamation with the immediate environment. They even used to pride in their Jewish-Israeli origin, and spurn the Arabs around designating them as illiterate meaning brutal, naïve and backward. They desired the wealth of their neighbours to be made lawful to them and they could thus appropriate it the way they liked.

• "… saboda suna cewa: "Babu laifi a kanmu mu ci amana tare da kwace dukiyar wadanda ba su iya karatu ba (Larabawa)" [3:75].

• “… because they say: “There is no blame on us to betray and take the properties of the illiterates (Arabs)” [3:75].

A ga fannin addini, ba su nuna wani himma ba; abin da ya fi bayyana a cikin al'amuransu na addini shi ne duba da boka-boka, sihiri da ilimin asiri (busa a kan ƙulli), inda suke danganta kansu da fifiko na ilimi da na ruhaniya ta hanyarsa.

Religiously, they showed no zeal; their most obvious religious commodity was fortunetelling, witchcraft and the secret arts (blowing on knots), for which they used to attach to themselves advantages of science and spiritual precedence.

Sun yi fice wajen sana'ar neman kudi da kasuwanci. Lalle sun mamaye cinikin hatsi, dabino, giya, tufafi, fitar da kaya da shigo da kaya. Saboda ayyukan da suke yi wa Larabawa, Larabawan suna biyansu kuɗi masu yawa. Riba ta kasance al'adar da aka saba yi a tsakaninsu, suna ba manyan Larabawa rancen kuɗi masu yawa, waɗanda ake ɓatarwa wajen mawaƙa masu karɓar kuɗi da kuma hanyoyin alfahari, sannan a madadin haka suna ƙwace filayensu masu albarka waɗanda aka bayar a matsayin garanti.

They excelled at the arts of earning money and trading. They in fact monopolized trading in cereals, dates, wine, clothes, export and import. For the services they offered to the Arabs, the latter paid heavily. Usury was a common practice amongst them, lending the Arab notables great sums to be squandered on mercenary poets, and in vanity avenues, and in return seizing their fertile land given as surety.

Sun kasance suna da matuƙar iya ɓata al'amura da kuma shirya makirci. Suna shuka iri na rarrabuwa tsakanin kabilu makwabta, suna ƙarfafa kowace kabila ta shirya makirci a kan ɗayar, wanda sakamakonsa ya zama yaƙe-yaƙe masu zubar da jini ba ƙaƙƙautawa. Duk lokacin da suka ga wutar ƙiyayya ta fara mutuwa, sai su ciyar da ita da sababbin hanyoyin dawwamarta, domin su kasance a koyaushe suna da rinjaye, a lokaci guda kuma su sami riba mai yawa a kan lamunin da ake kashewa wajen yaƙe-yaƙen tsakanin kabilu. Kabilu uku sanannu na Yahudawa ne suka kasance al'ummar da take zaune a Yathrib (wadda yanzu ake kira Madinah): Banu Qainuqa', waɗanda abokan ƙawancen kabilar Al-Khazraj ne, da Banu An-Nadir, da Banu Quraizah waɗanda suke ƙawance da Al-Aws, kuma suna zaune a unguwannin kewayen Madinah.

They were very good at corrupting and scheming. They used to sow seeds of discord between adjacent tribes and entice each one to hatch plots against the other with the natural corollary of continual exhaustive bloody fighting. Whenever they felt that fire of hatred was about to subside, they would nourish it with new means of perpetuity so that they could always have the upper hand, and at the same time gain heavy interest rates on loans spent on inter-tribal warfare. Three famous tribes of Jews constituted the demographic presence in Yathrib (now Madinah): Banu Qainuqua‘, allies of Al-Khazraj tribe, Banu An-Nadir and Banu Quraizah who allied Al-Aws and inhabited the suburbs of Madinah.

Naturally, they viewed the new changes with abhorrence and were bitterly hostile towards them, simply because the Messenger of Allah ﷺ was of a different race, and this point alone was too repugnant for them to reconcile themselves to. Secondly, Islam came to bring about a spirit of goodwill, to end the state of enmity and hatred, and to establish a social order based on forbidding what is prohibited and encouraging what is permitted. Adherence to these principles of life implied paving the way for an Arab unity that could work to the detriment of the Jews and their interests, at both the social and economic levels. The Arab tribes would then try to recover their wealth and land that the Jews had seized through usurious practices. The Jews, of course, had given deep thought to all these matters ever since they had learned that the Islamic Call would seek to settle in Yathrib, and it was no surprise to find that they harboured the greatest enmity and hatred towards Islam and the Messenger ﷺ, even though they did not have the courage to reveal their feelings at the beginning.

Naturally they held the new changes with abhorrence and were terribly hateful to them, simply because the Messenger of Allâh was of a different race, and this point was in itself too repugnant for them to reconcile with. Second, Islam came to brabout a spirit of rapport, to terminate the state of enmity and hatred, and to establish a social regime based on denunciation of the prohibited and promotion of the allowed. Adherence to these canons of life implied paving the way for an Arab unity that could work to the prejudice of the Jews and their interests at both the social and economic levels; the Arab tribes would then try to restore their wealth and land misappropriated by the Jews through usurious practices. The Jews of course deeply considered all these things ever since they had known that the Islamic Call would try to settle in Yathrib, and it was no surprise to discover that they harboured the most enmity and hatred to Islam and the Messenger (Peace be upon him) even though they did not have the courage to uncover their feelings in the beginning.

Wannan lamari yana nuna a fili irin ƙiyayya mai tsanani da Yahudawa suke ɗauka ga sababbin sauye-sauyen siyasa da na addini da suka mamaye rayuwar Madina. Ibn Ishaq, ta hanyar ruwayar Uwar muminai Safiyya (Allah ya yarda da ita), ya ruwaito: Safiyya, 'yar Huyayyi bin Akhtab, ta ce: Ni ce ɗan da ke kusa da zuciyar mahaifina da kawuna Abi Yasir. Duk lokacin da suka gan ni tare da wani yaronsu, sukan yi min kulawa cikin tausayi fiye da kowa. Sai dai, tun lokacin da Manzon Allah ﷺ ya zo, ya sauka a Quba' tare da Banu 'Amr bin 'Auf, mahaifina Huyayyi bin Akhtab da kawuna Abu Yasir bin Akhtab suka tafi wurinsa, ba su dawo ba sai faɗuwar rana, suka dawo suna tafiya a hankali cikin damuwa matuƙa. Ni, kamar yadda aka saba, na yi gaggawar tarar su cikin murmushi, amma ba su juya gare ni ba saboda baƙin cikin da ya kama su. Na ji kawuna Abu Yasir yana cewa wa Ubai da Huyayyi: "Shin lallai shi ne [watau Muhammad ﷺ]?" Ɗayan ya ce: "Shi ne, na rantse da Allah!" "Shin kun gane shi da gaske?" suka tambaya. Ya amsa: "Eh, zuciyata tana ci da ƙiyayya gare shi."

The following incident could attest clearly to that abominable antipathy that the Jews harboured towards the new political and religious changes that came to stamp the life of Madinah. Ibn Ishaq, on the authority of the Mother of believers Safiyah (May Allah be pleased her) narrated: Safiyah, daughter of Huyayi bin Akhtab said: I was the closest child to my father and my uncle Abi Yasir’s heart. Whenever they saw me with a child of theirs, they should pamper me so tenderly to the exclusion of anyone else. However, with the advent of the Messenger of Allâh (Peace be upon him) and setting in Quba’ with Bani ‘Amr bin ‘Awf, my father, Huyayi bin Akhtab and my uncle Abu Yasir bin Akhtab went to see him and did not return until sunset when they came back walking lazily and fully dejected. I, as usually, hurried to meet them smiling, but they would not turn to me for the grief that caught them. I heard my uncle Abu Yasir say to Ubai and Huyayi: “Is it really he [i.e. Muhammad (Peace be upon him)]?” The former said: “It is he, I swear by Allâh!” “Did you really recognize him?” they asked. He answered: “Yes, and my heart is burning with enmity towards him”.

Wani labari mai ban sha'awa da ya faru a rana ta farko da Annabi (ﷺ) ya shiga Madinah, za a iya kawo shi domin kwatanta damuwar hankali da tsananin fargabar da ta mamaye Yahudawa. ‘Abdullah bin Salam, malamin addinin Yahudawa mafi ilimi, ya zo wurin Annabi (ﷺ) lokacin da ya isa, ya tambaye shi wasu tambayoyi domin tabbatar da gaskiyar annabcinsa. Da ya ji amsoshin Annabi (ﷺ), nan take ya karɓi Musulunci, sai dai ya ƙara da cewa idan mutanensa sun san cewa ya musulunta, za su kawo hujjoji na ƙarya a kansa. Annabi (ﷺ) ya aika a kira wasu Yahudawa ya tambaye su game da ‘Abdullah bin Salam. Suka shaida ilimin sa da kyawawan halayensa. Nan take aka sanar da su cewa ya musulunta, sai suka bayar da shaidu gaba ɗaya sabanin haka, suka siffanta shi da mafi munin dukkan munanan abubuwa. A wata riwayar kuma, ‘Abdullah bin Salam ya ce, "Ya ku Yahudawa! Ku ji tsoron Allah. Ina rantsuwa da Allah, Shi kaɗai, ku da kanku kun sani cewa shi Manzon Allah ne da aka aiko wa mutane da Gaskiya." Suka ce, "Kai maƙaryaci ne." ... Wannan shi ne farkon abin da Annabi (ﷺ) ya fuskanta daga Yahudawa.

An interesting story that took place on the first day, the Prophet (Peace be upon him) stepped in Madinah, could be quoted to illustrate the mental disturbance and deep anxiety that beset the Jews. ‘Abdullah bin Salam, the most learned rabbi among the Jews came to see the Prophet (Peace be upon him) when he arrived, and asked him certain questions to ascertain his real Prophethood. No sooner did he hear the Prophet’s answers than he embraced Islam, but added that if his people knew of his Islamization they would advance false arguments against me. The Prophet (Peace be upon him) sent for some Jews and asked them about ‘Abdullah bin Salam, they testified to his scholarly aptitude and virtuous standing. Here it was divulged to them that he had embraced Islam and on the spot, they imparted categorically opposite testimonies and described him as the most evil of all evils. In another narration ‘Abdullah bin Salam said, “O Jews! Be Allâh fearing. By Allâh, the only One, you know that he is the Messenger of Allâh sent to people with the Truth.” They replied, “You are lying.” ... That was the Prophet’s first experience with the Jews.

Wannan shi ne yanayin siyasar demokradiyya a cikin Madina. Nisan kilomita dari biyar daga nan a Makka, akwai wata tushen barazana mai cutarwa, abokin gaba mafi tsanani ga Musulunci, Quraishawa. Tsawon shekaru goma, yayin da suke hannun Quraishawa, Musulmai sun sha fama da nau'ikan ta'addanci, kauracewa, cin zarafi da yunwa, tare da babban yakin tunani mai tsanani da farfaganda mai tsari da tsauri. Lokacin da suka yi hijira zuwa Madina, an kwace filayensu, dukiyarsu da kadarorinsu, aka tsare matansu, kuma an azabtar da wadanda ke a matsayin talakawa cikin zalunci. Quraishawa kuma sun shirya makirci tare da yunkurin kashe shugaban kiran Musulunci na farko, Muhammad ﷺ. Saboda shugabancinsu na duniya da kuma jagorancinsu na addini a tsakanin Larabawan arna, da kuma rike Mai Tsarki na Alfarma, Quraishawa ba su bar wani kokari ba wajen jawo Larabawa su yaki Madina, da kuma kauracewa mutanen Madina a zamantakewa da tattalin arziki. Don nakalto Muhammad Al-Ghazali: "Yanayin yaki ya kasance a zahiri tsakanin azzaluman Makka da Musulmai a gidajensu. Wauta ce a zargi Musulmai game da munanan sakamakon da tabbas zai biyo baya a cikin wannan dadadden gaba."

That was the demo-political picture within Madinah. Five hundred kilometres away in Makkah, there still lay another source of detrimental threat, the archenemy of Islam, Quraish. For ten years, while at the mercy of Quraish, the Muslims were subjected to all sorts of terrorism, boycott, harassment and starvation coupled by a large scale painstaking psychological war and aggressive organized propaganda. When they had emigrated to Madinah, their land, wealth and property were seized, wives detained and the socially humble in rank brutally tortured. Quraish also schemed and made attempts on the life of the first figure of the Call, Muhammad (Peace be upon him) . Due to their acknowledged temporal leadership and religious supremacy among the pagan Arabs, given the custodianship of the Sacred Sanctuary, the Quraishites spared no effort in enticing the Arabians against Madinah and boycotting the Madinese socially and economically. To quote Muhammad Al-Ghazali: “A state of war virtually existed between the Makkan tyrants and the Muslims in their abode. It is foolish to blame the Muslims for the horrible consequences that were bound to ensue in the light of that long-standing feud.”.

Musulmai a Madina sun kasance suna da cikakken hakki a lokacin su kwace dukiyar wadannan azzalumai, su hukunta su hukunci abin koyi, kuma su rama musu sau biyu domin hana su aikata wani wauta ga Musulmai da abubuwan da ke da alfarma a gare su.

The Muslims in Madinah were completely eligible then to confiscate the wealth of those tyrants, mete out for them exemplary punishment and bring twofold retaliation on them in order to deter them from committing any folly against the Muslims and their sanctities.

Wannan taƙaitaccen bayani ne na manyan matsalolin da Annabi Muhammad ﷺ ya fuskanta, da kuma sarƙaƙiyar al'amuran da ya kasance yana da alhakin warwarewa.

That was a resume of the major problems that the Prophet Muhammad (Peace be upon him) had to face, and the complicated issues he was supposed to resolve.

Idan aka yi cikakken yarda, za a iya cewa ya ɗauki nauyin Manzanci da gaskiya sosai, kuma ya sauke haƙƙoƙin shugabancin duniya da na addini a Madina cikin basira. Ya ba kowa rabonsa na rahama ko na hukunci, inda rahamar kan kasance tana ɗanɗana hukuncin a cikin dukan tsarin kafa Musulunci a kan ƙwaƙƙwaran tushe a cikin mabiyansa masu aminci.

In full acknowledgment, we could safely say that he quite honestly shouldered the responsibilities of Messengership, and cleverly discharged the liabilities of both temporal and religious leadership in Madinah. He accorded to everyone his due portion whether of mercy or punishment, with the former usually seasoning the latter in the overall process of establishing Islam on firm grounds among its faithful adherents.

Hijirar zuwa Madina ba za a iya dangantawa da yunƙurin tserewa daga izgili da zalunci kawai ba, domin ta kasance kuma wani nau'i na haɗin kai da manufar kafa ginshiƙan sabuwar al'umma a wuri mai aminci. Saboda haka ya wajaba ga kowane Musulmi mai iya aiki ya bayar da gudummawa wajen gina wannan sabuwar ƙasa, da kare ta da kuma tallafa mata. A matsayinsa na shugaba kuma jagoran ruhi, babu shakka Manzon Allah ﷺ mai daraja ne, wanda a hannunsa kaɗai ake warware dukkan al'amura. A Madina, Annabi ﷺ ya kasance yana mu'amala da nau'o'in mutane guda uku daban-daban, kowanne da matsalolinsa daban-daban:

Emigration to Madinah could never be attributable to attempts to escape from jeers and oppression only, but it also constituted a sort of cooperation with the aim of erecting the pillars of a new society in a secure place. Hence it was incumbent upon every capable Muslim to contribute to building this new homeland, immunizing it and holding up its prop. As a leader and spiritual guide, there was no doubt the Noble Messenger (Peace be upon him), in whose hands exclusively all affairs would be resolved. In Madinah, the Prophet (Peace be upon him) had to deal with three distinctively different categories of people with different respective problems:

1. Sahabbansa, mafi daraja da tsoron Allah daga cikin al'umma (Allah Ya yarda da su).

1. His Companions, the noble and Allâh fearing elite (May Allah be pleased with them).

2. Masu bautar gumaka waɗanda har yanzu ba su shiga Musulunci ba, kuma ƙabilu ne na Madina kawai.

2. Polytheists still detached from the Islam and were purely Madinese tribes.

3. Yahudawa.

3. The Jews.

1. Dangane da Sahabbansa, yanayin rayuwa a Madinah ya sha bamban gaba ɗaya da wanda suka fuskanta a Makkah. A can Makkah, suna ƙoƙarin cimma manufa guda ta gama-gari, amma a zahiri an warwatsa su, an rinjaye su, an kuma bar su su kaɗai. Ba su da ƙarfi wajen bin sabuwar hanyar da suka sa a gaba. Abubuwan da suke da su, na zamantakewa da na dukiya, ba su isa su kafa sabuwar al'ummar Musulunci ba. A lokaci guda, surorin Alƙur'ani mai girma da aka saukar a Makkah sun takaita ne ga bayyana koyarwar Musulunci, da kafa dokoki da suka shafi kowane mumini, da umurni da alheri da taqawa, da hani daga mugunta da laifuffuka.

1. As for his Companions, the conditions of life in Madinah were totally different from those they experienced in Makkah. There, in Makkah, they used to strive for one corporate target, but physically, they were scattered, overpowered and forsaken. They were helpless in terms of pursuing their new course of orientation. Their means, socially and materially, fell short of establishing a new Muslim community. In parallel lines, the Makkan Chapters of the Noble Qur’ân were confined to delineating the Islamic precepts, enacting legislations pertaining to the believers individually and enjoining good and piety and forbidding evils and vices.