Quraishawa, cikin fushi saboda tserewar Annabi (ﷺ) tare da sahabbansa masu aminci, kuma cikin kishin karfinsa mai girma a Madina, sun yi tsaurin sa ido a kan Musulmai da suka rage a baya, suna tsananta musu ta kowace hanya mai yiwuwa. Haka kuma sun fara tuntuba a asirce da ‘Abdullah bin Ubayy bin Salul, shugaban mushrikan Madina, kuma wanda aka nada zai zama shugaban kabilun ‘Aws da Khazraj kafin hijirar Annabi (ﷺ). Sun aika masa da wata wasika mai zafi ta gargadi, suna umartarsa da ya yaki Annabi (ﷺ) ko ya kore shi, in ba haka ba za su kaddamar da wani babban yakin soji da zai hallaka mutanensa kuma ya kwashe matansa.

The Quraishites, mortified at the escape of the Prophet (Peace be upon him) along with his devoted companions, and jealous of his growing power in Madinah, kept a stringent watch over the Muslims left behind and persecuted them in every possible way. They also initiated clandestine contacts with ‘Abdullah bin Uabi bin Salul, chief of Madinese polytheists, and president designate of the tribes ‘Aws and Khazraj before the Prophet’s emigration. They senthim a strongly-worded ultimatum ordering him to fight or expel the Prophet, otherwise they would launch a widespread military campaign that would exterminate his people and proscribe his women.

Bayan an raunata girman kansa da rasa mulkinsa, ‘Abdullah bin Ubayy bin Salul ya amsa wa abokan shirkinsa na Quraishawa da kyau. Ya tara magoya bayansa don su yi adawa da Musulmi. Lokacin da Annabi ﷺ ya ji labarin wannan haɗin gwiwa marar tsarki, ya kira ‘Abdullah, ya yi masa gargaɗi da ya zama mai hankali da tunani, kuma ya yi wa mutanensa gargaɗi kada su faɗa cikin dabarun mugunta. Mutanen, ko dai saboda rashin jarumta, ko kuma don hankali, suka watsar da wannan tunani. Shugabansu, duk da haka, ya bayyana kamar ya bi, amma a zuciyarsa ya kasance mugun abokin tarayya mai rashin tabbas tare da Quraishawa da Yahudawa masu hassada. Arangama da tsokana suka fara shirya hanya don babban rikici tsakanin Musulmi da masu shirka. Sa‘d bin Mu‘adh, fitaccen Ansari, ya sanar da niyyarsa ta yin ‘Umrah (ƙaramin hajji) sai ya nufi Makkah. A can Umaiyya bin Khalaf ya ba shi jagora don yin tawafi. Abu Jahl, babban maƙiyin Musulunci, ya gan shi a cikin Harami kuma ya yi barazanar cewa zai kashe shi da ba don yana tare da Umaiyya ba. Sa‘d, ba tare da tsoro ba kuma da ƙarfin hali, ya ƙalubalance shi da ya aikata wani wauta, duk da haɗarin yanke hanyar kasuwancinsu. Ayyukan tsokana sun ci gaba, kuma Quraishawa suka aika wa Musulmi wasiƙa suna barazanar kashe su a ƙasarsu. Waɗannan ba kalmomi kawai ba ne, don Annabi ﷺ ya samu labari daga amintattun majiyoyi da ke tabbatar da ainihin maƙarƙashiya da makirci da maƙiyan Musulunci ke shiryawa. An ɗauki matakan kariya, aka kuma kira ga shiri da faɗakarwa, ciki har da sanya masu gadi a kewayen gidan Annabi ﷺ da kuma a mahimman wurare. ‘Aisha (Allah ya yarda da ita) ta ruwaito cewa Manzon Allah ﷺ ya kwanta a kan gado wata dare bayan isowarsa Madina, ya ce: “Ko akwai wani mutumin kirki daga cikin Sahabbaina da zai yi min tsaro a daren nan?” Ta ce: Mun kasance a cikin wannan hali sai muka ji karar ƙarfe na makamai. Ya ce: Wane ne? Ya ce: Wannan Sa‘d bin Abi Waqqas ne. Manzon Allah ﷺ ya ce masa: Me ya kawo ka nan? Sai ya ce: Na ji tsoro (cewa wani cuta zai same) Manzon Allah ﷺ, don haka na zo domin in zama mai tsaro a gare ka. Manzon Allah ﷺ ya yi masa addu'ar albarka, sannan ya yi barci.

His pride wounded and kingship no longer his, ‘Abdullah bin Uabi bin Salul, a priori responded positively to his Quraishite co-polytheists. He mobilized his supporters to counteract the Muslims. The Prophet (Peace be upon him) on hearing about this unholy alliance, summoned ‘Abdullah and admonished him to be more sensible and thoughtful and cautioned his men against being snared in malicious tricks. The men, on grounds of cowardice, or reason, gave up the idea. Their chief, however, seemingly complied, but at heart, he remained a wicked unpredictable accomplice with Quraish and the envious Jews. Skirmishes and provocations started to pave the way for a major confrontation between the Muslims and polytheists. Sa‘d bin Mu‘adh, an outstanding Helper, announced his intention to observe ‘Umrah (lesser pilgrimage) and headed for Makkah. There Omaiya bin Khalaf provided tutelage for him to observe the ritual circumambulation. Abu Jahl, an archenemy of Islam saw him in the Sacred Sanctuary and threatened he would have killed him if he had not been in the company of Omaiya. Sa‘d, fearlessly and defiantly, challenged him to committing any folly at the risk of cutting their caravans off. Provocative actions continued and Quraish sent the Muslims a note threatening to put them to death in their own homeland. Those were not mere words, for the Prophet (Peace be upon him) received information from reliable sources attesting to real intrigues and plots being hatched by the enemies of Islam. Precautionary measures were taken and a state of alertness was called for, including the positioning of security guards around the house of the Prophet (Peace be upon him) and strategic junctures. ‘Aishah (May Allah be pleased with her) reported that Allâh’s Messenger (Peace be upon him) lay down on bed during one night on his arrival in Madinah and said: Were there a pious person from amongst my Companions who should keep a watch for me during the night? She [‘Aishah (May Allah be pleased with her)] said: We were in this state when we heard the clanging noise of arms. He [the Prophet (Peace be upon him)] said: Who is it? He said: This is Sa‘d bin Abi Waqqas. Allâh’s Messenger (Peace be upon him) said to him: What brings you here? Thereupon he said: I harboured fear (lest any harm should come to) Allâh’s Messenger (Peace be upon him), so I came to serve as your sentinel. Allâh’s Messenger (Peace be upon him) invoked blessings upon him and then he slept.

Wannan yanayi na lura sosai ya ci gaba babu katsewa har zuwa lokacin da Kalmomin Allah suka sauka suna cewa:

This state of close vigilance continued ceaselessly until the Words of Allâh were revealed saying:

"Allah zai kare ka daga mutane." [5:67].

•“Allâh will protect you from mankind.”[5:67].

A nan, Annabi ﷺ ya leƙo daga saman kubban gidansa yana roƙon mutanensa su tafi, yana kuma bayyana a fili cewa Allah ne zai ɗauki nauyin kare shi. Rayuwar Annabi ﷺ ba ita kaɗai ce manufar makircin mugaye ba, a’a, har rayuka da dukkan tsarin al’ummar Musulmi ma suna cikin hari. Lokacin da mutanen Madina suka ba Annabi ﷺ da sahabbansa mafaka mai aminci, sai Larabawan hamada suka fara kallon dukkansu da idanu iri ɗaya, suka kuma ayyana dukkan Musulmai a matsayin waɗanda aka haramta.

Here, the Prophet (Peace be upon him) peeped from the dome of his house asking his people to go away, and making it clear that Allâh would take the charge of protecting him. The Prophet’s life was not the only target of the wicked schemes, but rather the lives and the whole entity of the Muslims. When the Madinese provided the Prophet (Peace be upon him) and his Companions with safe refuge, the desert bedouins began to look at them all in the same perspective, and outlawed all the Muslims.

A wannan lokaci mai hatsarin da Quraish suke ciki, suna mai da hankali ga shirinsu na zalunci da na shaidan, Allah Madaukakin Sarki ya ba Musulmi izinin ɗaukar makamai a kan kafirai:

At this precarious juncture with Quraish, intent on pursuing their aggressive and devilish plans, Allâh, the All-High, gave the Muslims the permission to take arms against the disbelievers:

"An ba da izini ga waɗanda ake yaƙa da su, saboda an zalunce su, kuma lallai Allah Mai iko ne a kan ya ba su nasara" — a cikin ma'anar: masu bi a kan kafirai waɗanda ke yaƙar su. [22:39]

• “Permission to fight is given to those (i.e. believers against those disbelievers), who are fighting them, (and) because they (believers) have been wronged, and surely Allâh is Able to give them (believers) victory.” [22:39]

Wannan ayar an saukar da ita ne a cikin mafi girman mahallin umarnin Allah na kawar da dukkan fannonin ƙarya, da kuma girmama alamomi da ibadun Allah.

This verse was revealed in a larger context of Divine instructions to eradicate all aspects of falsehood, and hold in honour the symbols and rites of Allâh:

• "Waɗanda (shugabanni Musulmi) idan Muka ba su iko a cikin ƙasa, (sai su) umarci Iqamat-as-Salât: [watau, yin Salla (sallar farilla) — sallolin farilla guda biyar, na jama'a (maza a Masallatai)], su biya Zakka (sadaka ta wajibi), kuma su yi umarni da Al-Ma'ruf (watau, Tauhidin Musulunci da duk abin da Musulunci ya umarci mutum ya aikata), su hana Al-Munkar (watau, kafirci, shirka da duk abin da Musulunci ya haramta) [watau, sukan mai da Alƙur'ani a matsayin Dokar ƙasarsu a dukkan fannonin rayuwa]." [22:41].

• “Those (Muslim rulers) who, if We give them power in the land, (they) order for Iqamat-as-Salât: [i.e. to perform Salât (prayer) — the five compulsory, congregational prayers (the males in Mosques)], to pay the Zakat (obligatory charity), and they enjoin Al-Ma‘ruf (i.e. Islamic Monotheism and all that Islam orders one to do), and forbid Al-Munkar (i.e. disbelief, polytheism and all that Islam has forbidden) [i.e. they make the Qur’ân as the Law of their country in all the spheres of life].” [22:41].

Babu shakka, an saukar da izinin yin yaƙi a Madinah bayan hijira, ba a Makka ba, sai dai ainihin lokacin da aka saukar da shi yana cikin shakka.

Doubtlessly, the permission to fight was revealed in Madinah after emigration, not in Makkah, still the exact date where of is in doubt.

An izinin yin yaƙi yana nan tun can, amma a cikin la'akari da yanayin da ake ciki, ya zama hikima ga Musulmi su kwace hanyoyin kasuwanci da ke kai wa zuwa Makka ƙarƙashin ikonsu. Domin cimma wannan manufa ta dabara, Annabi ﷺ ya zama dole ya zaɓi ɗaya daga cikin zaɓuɓɓuka biyu:

The permission to fight was already there, but in the light of the status quo, it was wise for the Muslims to bring the commercial routes leading to Makkah under their control. To realize this strategic objective, the Prophet (Peace be upon him) had to choose either of two options:

1. Shiga yarjejeniyar rashin cin zarafi tare da kabilun da ke zaune ko dai a yankunan da ke kusa da hanyoyin, ko tsakanin wadannan hanyoyi da Madina. Dangane da wannan matakin, Manzon Allah ﷺ ya riga ya sanya hannu, tare da Yahudawa da sauran kabilun makwabta, kan yarjejeniyar hadin kai da zaman makwabta nagari da aka ambata.

1. Entering into non-aggression pacts with the tribes inhabiting either the areas adjacent to the routes or between these routes and Madinah. With respect to this course of action, the Prophet (Peace be upon him) had already signed, together with the Jews and other neighbouring tribes, the aforementioned pact of cooperation and good neighbourliness.

Tare da niyyar aiwatar da waɗannan tsare-tsare, Musulmai suka fara ayyukan soji na gaske, waɗanda da farko suka kasance a cikin ƙananan sintiri na leƙen asiri da aka ɗora wa alhakin binciko yanayin ƙasa da na siyasa na hanyoyin da ke kewaye da Madina da sauran hanyoyin da ke kai wa zuwa Makka, da kuma gina ƙawance da kabilun da ke kusa. Annabi ﷺ yana so ya nuna wa masu bautar gumaka da Yahudawan Madina, da kuma Balarabe makiyaya a kewayensa, cewa Musulmai sun kawar da tsoronsu na dā, kuma sun yi ƙarfi har ba za a iya kai musu hari ba tare da hukunci ba. Haka kuma yana so ya nuna ƙarfin mabiyansa domin ya hana Quraishawa aikata wani kuskuren soji a kansa wanda zai iya jefa rayuwarsu ta tattalin arziki da hanyoyin samun abincinsu cikin haɗari, da kuma dakatar da su daga tsananta wa Musulmai marasa ƙarfi da ake tsare da su a Makka. Saboda haka, zai yi amfani da wannan dama ya ci gaba da aikinsa na yada Kiran Allah cikin 'yanci. Ga takaitaccen bayani game da waɗannan manufofi da ayyuka:

With a view to implementing these plans, the Muslims commenced real military activities, which at first took the form of reconnaissance patrols delegated to explore the geopolitical features of the roads surrounding Madinah and others leading to Makkah, and building alliances with the tribes nearby. The Prophet wanted to impress upon the polytheists and Jews of Madinah as well as the bedouins in its vicinity, that the Muslims had smashed their old fears, and had been too strong to be attacked with impunity. He also wanted to display the power of his followers in order to deter Quraish from committing any military folly against him which might jeopardize their economic life and means of living, and to stop them from persecuting the helpless Muslims detained in Makkah, consequently he would avail himself of this opportunity and resume his job of propagating the Divine Call freely. The following is a resume of these missions and errands:

1. Rundunar Saif Al-Bahr da aka aika a watan Ramadan na shekara ta 1 bayan Hijira, wato 623 bayan haihuwar Annabi Isa (AD), karkashin jagorancin Hamzah bin ‘Abdul Muttalib, kuma ta kunshi Muhajirai 30, da wata takamaiman manufa ta kai hari kan wata ayarin kasuwanci ta Quraish. Ayarin yana da mutane 300, cikin su har da Abu Jahl bin Hisham. Bangarorin biyu sun gamu da juna, suka jera kansu domin shirin yaki. Majdi bin ‘Amr, wanda yake da kyakkyawar alaka da bangarorin biyu, ya kasance a wurin, kuma ya yi nasarar hana artabun da ke kusa da faruwa.

1. Saif Al-Bahr Platoon sent in Ramadan 1 A.H., i.e. 623 A.D. led by Hamzah bin ‘Abdul Muttalib and comprising 30 Emigrants with a definite task of intercepting a caravan belonging to Quraish. It was a caravan of 300 people including Abu Jahl bin Hisham. The two parties encountered each other and aligned in preparation for fighting. Majdi bin ‘Amr, on good terms with both sides, happened to be there and managed to prevent an imminent clash.

Kalmomin Allah sun bayyana sarai cewa hayaniyar da masu bautar gumaka suka tada ba ta da tushe. Haramun masu tsarki sun sha keta a cikin doguwar tafiyar yaki da Musulunci da kuma tsananta wa mabiyansa. Dukiyar Musulmi da gidajensu duk an riga an keta su, kuma Annabinsa ﷺ ya zama manufar yunkurin kashe shi sau da yawa. A takaice, irin wannan farfaganda ana iya kiranta da wulakanci da rashin kunya. Wannan ita ce takaitacciyar bayanin sojojin kai-hare da yakokin da aka yi kafin Badr. Babu ɗayansu da aka shaida wani satar dukiya ko kashe mutane, sai dai lokacin da masu bautar gumaka suka aikata irin wadannan laifuka karkashin jagorancin Karz bin Jabir Al-Fahri. Hakika masu bautar gumaka ne suka fara irin wadannan ayyuka. Ba abin mamaki ba ne, domin irin wannan mummunar dabi'a tana cikin halittarsu.

The Words of Allâh were quite clear and said that the tumult created by the polytheists was groundless. The sacred inviolable sanctities had been repeatedly violated in the long process of fighting Islam and persecuting its adherents. The wealth of the Muslims as well as their homes had already been violated and their Prophet (Peace be upon him) had been the target of repeated attempts on his life. In short, that sort of propaganda could deservedly be described as impudence and prostitution. This has been a resume of pre-Badr platoons and invasions. None of them witnessed any sort of looting property or killing people except when the polytheists had committed such crimes under the leadership of Karz bin Jabir Al-Fahri. It was, in fact, the polytheists who had initiated such acts. No wonder, for such ill-behaviour is immanent in their natural disposition.

Jim kadan bayan haka, an saki fursunonin biyu, kuma an bai wa mahaifin mutumin da aka kashe diyya.

Shortly afterwards, the two captives were released and blood money was given to the killed man’s father.

Bayan wannan lamari, Quraishawa sun fara fahimtar hatsarin gaske da Madina za ta iya haifarwa. Sun gano cewa Madina ta kasance koyaushe a faɗake, tana sa ido sosai kan ayarin kasuwancinsu. Ya zama sananne a gare su cewa Musulmai a sabon wurin zamansu za su iya yaɗawa da faɗaɗa ayyukansu na soja a kan yanki mai fadin mil 300, su kuma kawo shi ƙarƙashin cikakken iko. Duk da haka, ko da an yi la'akari da sabon yanayin, Makkawa ba su ja da baya ba, kuma sun yi taurin kai har ba su iya yarda da sabon ƙarfin Musulunci da ke tasowa ba. Sun ƙudura niyyar kawo ƙarshen mulkinsu da hannunsu, kuma da wannan rashin hankali suka hanzarta faruwar babban yaƙin Badr.

After this event, Quraish began to realize the real danger that Madinah could present with. They came to know that Madinah had always been on the alert, watching closely their commercial caravans. It was then common knowledge to them that the Muslims in their new abode could span and extend their military activities over an area of 300 miles. and bring it under full control. However, the new situation borne in mind, the Makkans could not be deterred and were too obstinate to come to terms with the new rising power of Islam. They were determined to bring their fall by their own hands and with this recklessness they precipitated the great battle of Badr.