Bayan amincewar Alkawarin ’Aqabah na Biyu da kafuwar wata ƙaramar ƙasar Musulunci a cikin wani babban hamada da ke cike da kafirci da jahilci — wannan ita ce mafi muhimmiyar riba ta fuskar Musulunci — Manzon Allah ﷺ ya ba Musulmi izinin yin hijira zuwa Madina, ƙasar Musulunci da ke tasowa.

After the endorsement of the Second ‘Aqabah Pledge and the establishment of a petite Muslim state in a vast desert surging with disbelief and ignorance — the most serious gain in terms of Islam —, the Prophet (Peace be upon him) gave his leave for the Muslims to migrate to Madinah, the nascent Muslim state.

Hijrah zuwa Madina, idan aka dubi abin da ya shafi muradun kai, ba komai ba ne illa asarar dukiya da sadaukar da ita, kuma duk saboda kare rai kawai. Ko a nan, mai hijirar ba zai iya tsammanin cikakken tsaro ba; yana iya fuskantar fashi ko ma kisa, ko a farkon tafiyarsa ko a ƙarshenta. Gaba kuwa duhu ce, cike da nau'o'in baƙin ciki da rikice-rikice marasa iyaka da ba a iya hasashensu ba. Da duk wannan a zuciya, Musulmai suka fara yin hijira, yayin da masu bautar gumaka suka yi iya ƙoƙarinsu wajen hana su da kange su, domin sun san tun da wuri cewa irin wannan motsi yana nufin barazana da ba a iya misalta ta ba da hatsarorin hallaka waɗanda ba za a iya tunaninsu ba ga dukkan al'ummarsu.

Migration to Madinah, in terms of personal interests, was no more than material waste and sacrifice of wealth, all in return for personal safety only. Even here, the migrant could not expect full security; he was liable to be robbed or even killed either at the beginning or end of his departure. The future was foggy, pregnant with various unpredictable sorts of sorrows and crises. Bearing all this in mind, the Muslims began to migrate, while the polytheists spared no effort in hindering and debarring them, knowing beforehand that such a move implied unimaginable threats and unthinkable destructive dangers to their whole society:

1. Mutum na farko da ya yi hijira shi ne Abu Salamah, shekara guda kafin Alkawarin ‘Aqabah Mai Girma. Lokacin da ya yanke shawarar barin Makkah, surukansa, cikin wani yunkuri na matsananciyar wahala don kawo cikas, sun riƙe matarsa, suka kwace ɗansa, kuma suka karkatar da hannunsa. Umm Salamah, bayan tafiyar mijinta da rashin ɗanta, ta shafe shekara guda tana kuka da kuka a kan halin da take ciki ita kaɗai. Daga ƙarshe wani dangin nata ya ji tausayinta, ya kuma roƙi sauran su saki ɗanta, su bar ta ta haɗu da mijinta. Sai ta fara tafiyar kilomita 500 ba tare da wani taimako ko kaɗan ba. A wani wuri da ake kira At-Tan‘im, ‘Uthman bin Talhah ya haɗu da ita, ya kuma miƙa mata hawa zuwa Madinah. Ita tare da ɗanta suka haɗu da Abu Salamah a ƙauyen Quba’, wani yanki kusa da Madinah.

1. The first one to migrate was Abu Salamah, a year before the Great ‘Aqabah Pledge. When he had made up his mind to leave Makkah, his in-laws, in a desperate attempt to raise obstacles, detained his wife and snatched his son and dislocated his hand. Umm Salamah, after the departure of her husband and the loss of her son spent a year by herself weeping and lamenting. A relative of hers eventually had pity on her and exhorted the others to release her son and let her join her husband. She then set out on a journey of 500 kilometres with no help whatsoever. At a spot called At-Tan‘im, ‘Uthman bin Talhah came across her and offered to give her a ride to Madinah. She, along with her son, joined Abu Salamah in the village of Quba’, a suburb of Madinah.

2. Wani misali na zaluncin mushrikan Makkah dangane da hijira shi ne na Suhaib. Wannan mutum ya bayyana aniyarsa ta yin hijira, kuma hakika hakan ya zama abin fushi ga kafirai. Suka fara zagin sa suna cewa ya zo Makkah ne a matsayin bebe mara amfani, amma garinsu ya yi alheri har ya samu ya tara dukiya mai yawa ya zama mai arziki, saboda su. Suka ba da umarni cewa kada ya bar garin. Da ya ga haka, sai ya ba su shawarar su karɓi duk dukiyarsa. A ƙarshe suka amince su sake shi bisa wannan sharadi. Annabi ﷺ ya ji wannan labari, sai ya yi sharhi a kansa yana cewa:

2. Another instance of the atrocities of the polytheist Makkans, as regards migration, is Suhaib. This man expressed his wish to migrate and of course this was a source of indignation to the disbelievers. They began to insult him claiming that he had come into Makkah as a worthless tramp, but their town was gracious enough and thanks to them he managed to make a lot of money and become wealthy. They gave orders that he would not leave. Seeing this, he offered to give away all his wealth to them. They eventually agreed to release him on that condition. The Prophet heard this story and commented on it saying:

"Suhaib shi ne mai nasara, a ƙarshe."

• “Suhaib is the winner, after all.”.

3. Sai kuma labarin ‘Umar bin Al-Khattab, da ‘Ayyash bin Abi Rabi‘a, da Hisham bin Al-‘Asi, waɗanda suka yi alkawarin haduwa a wani wuri da safe don tafiya Madina; ‘Umar da ‘Ayyash sun zo, amma mutanen Makka sun hana Hisham tafiya.

3. Then, there was the story of ‘Umar bin Al-Khattab, ‘Ayyash bin Abi Rabi‘a and Hisham bin Al-‘Asi, who agreed to meet at a certain place one morning in order to leave for Madinah; ‘Umar and ‘Ayyash came but Hisham was detained by the Makkans.

Jim kaɗan bayan haka, Abu Jahl da ɗan'uwansa Al-Harith suka zo Madinah don ganin ɗan'uwansu na uku, ‘Ayyash. Sun yi dabara suka taɓa mafi laushin wuri a cikin mutum, wato dangantakarsa da mahaifiyarsa. Suka faɗa masa cewa mahaifiyarsa ta rantse ba za ta taɓa tsefe gashinta ba, kuma ba za ta yi inuwa da rana ba, sai dai idan ta ganshi. ‘Ayyash ya tausaya wa mahaifiyarsa, amma ‘Umar yana da hankali sosai, ya fahimci cewa suna so su jawo ‘Ayyash daga Musulunci, don haka ya gargaɗe shi game da dabarunsu, ya ƙara da cewa, “Mahaifiyarka za ta tsefe gashinta idan kwari sun damunta, kuma za ta yi inuwa idan rana ta Makkah ta yi zafi sosai a gare ta.” Duk da waɗannan kalmomi, ‘Ayyash ya ƙudurta zai je ya ga mahaifiyarsa, sai ‘Umar ya ba shi raƙumin sa mai biyayya da sauƙin sarrafawa, yana mai umurtar sa da ya manne a bayan raƙumin, domin zai zama tsira a gare shi idan ya lura da wani abu da ake zargi daga bangarensu. Jam'in uku suka nufi Makkah. Da suka yi tafiya wani ɓangare na hanya, Abu Jahl ya koka game da raƙumin sa, ya nemi ‘Ayyash ya bar shi ya hau a bayansa akan raƙumin sa. Lokacin da raƙumin ya durƙusa har ya kai ƙasa, sai mushrikai biyun suka far wa ‘Ayyash suka ɗaure shi. Suka ci gaba da tafiya zuwa Makkah suna ihu ga mutane su bi misalinsu game da ‘wawaye’.

Shortly afterwards Abu Jahl, and his brother Al-Harith came to Madinah to see their third brother ‘Ayyash. They cunningly tried to touch the most sensitive area in man, i.e. his relation with his mother. They addressed him claiming that his mother had sworn she would never comb her hair, nor shade herself off the sun unless she had seen him. ‘Ayyash took pity on his mother, but ‘Umar was intelligent enough to understand that they wanted to entice ‘Ayyash away from Islam so he cautioned him against their tricks, and added “your mother would comb her hair if lice pestered her, and would shade herself off if the sun of Makkah got too hot for her.” These words notwithstanding, ‘Ayyash was determined to go and see his mother, so ‘Umar gave him his manageable docile camel advising him to stick to its back because it would provide rescue for him if he perceived anything suspicious on their part. The party of three then set forth towards Makkah. As soon as they covered part of the distance, Abu Jahl complained about his camel and requested ‘Ayyash to allow him to ride behind him on his camel. When they knelt down to the level of the ground, the two polytheists fell upon ‘Ayyash and tied him. They rode on into Makkah shouting at people to follow their example with respect to ‘fools’.

Waɗannan misalai uku ne kawai masu bayyana kansu game da yadda mutanen Makkah suke mayar da martani ga duk wanda ya nufi yin hijira. Duk da haka, muminai sun ci gaba da tserewa a rukuni-rukuni, kuma cikin sauri har ta kai ga cikin watanni biyu bayan Alkawarin 'Aqabah na Biyu, unguwanni gabaki ɗaya na Makkah sun zama babu kowa. Kusan dukkan mabiyan Muhammad ﷺ sun yi hijira zuwa sabon wurin zamansu, sai dai Abu Bakr, da 'Ali, da Annabi ﷺ da kansa, da kuma waɗancan rayukan masu daraja marasa taimako da aka tsare a kurkuku ko kuma ba su iya tserewa ba. Annabi ﷺ, tare da Abu Bakr da 'Ali, sun shirya dukkan abubuwan da ake buƙata domin yin hijira, amma suna jiran izini daga Ubangijinsa.

These are just three self-explanatory models of the Makkans’ reaction towards anyone intending to migrate. Nevertheless, the believers still managed to escape in successive groups and so rapidly that within two months of the Second ‘Aqabah Pledge, entire quarters of Makkah were deserted. Almost all the followers of Muhammad had migrated to their new abode, except Abu Bakr, ‘Ali, the Prophet (Peace be upon him) himself, and those helpless noble souls who had been detained in confinement or were unable to escape. The Prophet (Peace be upon him) , together with Abu Bakr and ‘Ali, had made all the necessary preparations for migration but was waiting for leave from his Lord.

Abin lura shi ne cewa yawancin waɗanda suka yi hijira zuwa Habasha (Ethiopia) sun dawo Madina domin su haɗu da sauran Musulmi a can.

It is noteworthy that most of the Mwho had migrated to Abyssinia (Ethiopia), came back to Madinah to join the rest of the Muslims there.

Lamarin da ke Makkah ya kasance mai tsananin hatsari, amma Muhammad ﷺ bai damu ba ko kaɗan. Sai dai Abu Bakar yana ta roƙon Annabi ﷺ ya bar wannan gari. Haka kuma yana ta jiran dama don ya yi tafiya tare da Muhammad ﷺ a wannan tafiya mai muhimmanci. Amma Annabi ﷺ ya gaya masa cewa lokaci bai riga ya zo ba; Ubangiji bai ba shi umarnin yin hijira ba. Don jiran Umarnin Allah, Abu Bakar ya shirya don tafiyar. Ya sayi raƙumai biyu masu sauri, ya kuma ciyar da su yadda ya kamata har tsawon watanni huɗu, domin su iya jure wahalhalun dogon tafiyar hamada.

The situation was no doubt critical in Makkah but Muhammad (Peace be upon him) was not at all perturbed. Abu Bakr was, however, urging the Prophet to depart from that town. He was also eagerly waiting for an opportunity to accompany Muhammad (Peace be upon him) on this eventful journey. But the Prophet told him that the time had not yet come; the Lord had not given him the command to migrate. In anticipation of the Command of Allâh, Abu Bakr had made preparations for the journey. He had purchased two swift camels and had fed them properly for four months so that they could successively stand the ordeals of the long desert journey.

Mushrikai sun shiga cikin wani yanayi na gigicewa saboda tsari mai kyau da kuma saurin da mabiyan Muhammad suka yi zuwa sabon wurin zamansu a Madina. Sun tsinci kansu cikin damuwa da ba a taɓa irinta ba, kuma sun damu matuƙa game da dukan tsarinsu na arna da na tattalin arziki. Sun riga sun gane Muhammad ﷺ a matsayin shugaba mai tasiri; haka kuma sun san mabiyansa da ƙudiri, da gaskiya, kuma koyaushe a shirye suke su sadaukar da duk abin da suke da shi saboda Manzon Allah ﷺ. Kabilun Al-Aws da Al-Khazraj, waɗanda za su zama masu masaukin baƙi ga Musulmai na Makka, an kuma san su a Larabawa da ƙarfi da iko a yaƙi, da kuma hikima da hankali a zaman lafiya. Haka kuma ba sa son ƙiyayya da son zuciya, domin su kansu sun shiga kwanakin ɗaci na yaƙe-yaƙen tsakanin kabilu. Madina kanta, wadda za ta zama hedkwatar Kiran Musulunci da ke ƙara girma, tana da matsayi mafi muhimmanci a dabarun yaƙi. Tana iko da hanyoyin kasuwanci da ke zuwa Makka, wadanda mutanen Makka ke yin ciniki da kayayyakin da darajarsu ta kai kusan rabin miliyan dinari na zinariya a kowace shekara. Tsaron hanyoyin ayarin kasuwanci yana da muhimmanci ga ci gaba da wadatar rayuwar tattalin arziki. Da duk waɗannan abubuwa a zuciya, mushrikai sun ji cewa suna cikin barazana mai tsanani. Saboda haka suka fara neman hanya mafi inganci da za ta hana wannan hatsari da ke tafe. Sun kira taro a ranar Alhamis, 26 ga watan Safar, shekara ta goma sha huɗu ta Annabta / 12 ga Satumba 622 Miladiyya, watau watanni biyu da rabi bayan Alkawarin Babban Aqaba. A wannan rana, "Majalisar Makka" ta gudanar da taro mafi muhimmanci da aka taɓa yi, inda abu ɗaya kaɗai ke cikin ajanda: Yadda za a ɗauki matakai masu inganci domin dakatar da wannan igiyar ruwa. Wakilai da ke wakiltar dukan kabilun Quraishawa sun halarci taron, waɗanda mafi muhimmanci daga cikinsu su ne:

The polytheists were paralysed by the carefully planned and speedy movement of Muhammad’s followers towards their new abode in Madinah. They were caught in unprecedented anxiety and got deeply worried over their whole pagan and economic entity. They already experienced Muhammad (Peace be upon him) as an influential leader; and his followers as determined, decent and always ready to sacrifice all they had for the sake of the Messenger of Allâh (Peace be upon him). Al-Aws and Al-Khazraj tribes, the would-be-hosts of the Makkan Muslims, were also known in Arabia for their might and power in war, and judicious and sensible approach in peace. They were also averse to rancour and prejudice for they themselves had had bitter days of inter-tribal warfare. Madinah , itself, the prospective headquarters of the ever-growing Islamic Call, enjoyed the most serious strategic position. It commanded the commercial routes leading to Makkah whose people used to deal in about a quarter of a million gold dinar-worth commodities every year. Security of the caravan routes was crucial for the perpetuity of prosperous economic life. All those factors borne in mind, the polytheists felt they were in the grip of a serious threat. They, therefore, began to seek the most effective method that could avert this imminent danger. They convened a meeting on Thursday, 26th Safar, the year fourteen of Prophethood / 12th September 622 A.D., i.e. two and a half months after the Great ‘Aqabah Pledge. On that day, “the Parliament of Makkah” held the most serious meeting ever, with one item on the agenda: How to take effective measures with a view to stopping that tidal wave. Delegates representing all the Quraishite tribes attended the meeting, the most significant of whom were: