Bai ya kwanza ya al-‘Aqabah ilikuwa jambo jema na baraka. Hii ilikuwa hivyo kwa sababu, licha ya idadi ndogo ya wale waliosilimu, juhudi za sahaba mmoja wa Mtume wa Allah ﷺ, yaani Mus’ab ibn ‘Umayr, zilitosha kuwaongoza kuibadilisha Madina na kubadilisha mawazo na hisia zilizokuwepo ndani ya jamii yake. Na licha ya idadi kubwa kiasi ya waliosilimu huko Makka, watu kwa ujumla waliendelea kuwatenga, kwani makundi hayo hayakuitikia Uislamu, na jamii haikuathiriwa na mawazo na hisia za Kiislamu. Kinyume chake, watu wengi wa Madina walisilimu, na Uislamu ukaleta athari katika moyo wa pamoja wa jamii ya Madina, na mawazo na hisia zao zikabadilika kabisa. Hili linaonyesha wazi kwamba watu wanaosilimu wanapobaki wametengwa na jamii na watu kwa ujumla, athari haitokei ndani ya jamii, wala kwa wengi wa watu, bila kujali imani ya watu hao ina nguvu kiasi gani. Pia linaonyesha kwamba iwapo mahusiano yaliyopo kati ya watu yangeathiriwa na mawazo na hisia, yangeongoza kwenye mabadiliko yanayotakiwa, bila kujali idadi ya wanaobeba Ujumbe ni ndogo kiasi gani. Hili pia linathibitisha kwamba jamii inapoendelea kukataa imani, kama ilivyokuwa kwa jamii ya Makka, inakuwa ngumu zaidi kubadilika kuliko jamii ambayo dhana hizo potofu hazitawali, kama ilivyokuwa kwa jamii ya Madina, hata kama dhana hizo zilikuwepo.

The first pledge of al-‘Aqabah was a good thing and a blessing. This was so because despite the small number of those who had embraced Islam, the efforts of one companion of the Messenger of Allah (pbuh), i.e., Mus’ab ibn ‘Umayr were enough to lead them to change Madinah and transform the existing thoughts and emotions within its society, and despite the relatively large number of those who embraced Islam in Makkah, the people at large remained alienated from them, for the groups did not respond to Islam, and society was not affected by the Islamic thoughts and emotions. By contrast, the majority of people in Madinah embraced Islam and Islam made an impact in the collective heart of the Madinan society, and their thoughts and emotions were radically transformed. This clearly demonstrates that when individuals who embrace Islam remain alienated from society and the people at large, an impact within society is not generated, nor within the majority of people no matter how strong the belief of these individuals is. It also demonstrates that if the existing relationships between people were affected by thoughts and emotions they would lead to the desired transformation and change no matter how small the number of the conveyors of the Message are. This also proves that when the society persists in disbelief, as was the case with the Makkan society, it becomes more difficult to transform than a society where such erroneous notions are not dominant, as was the case with the Madinan society, even if such notions were present.

Kwa hiyo, jamii ya Madina iliathiriwa na Uislamu zaidi kuliko jamii ya Makka. Watu wa Madina walikuwa wameona upotovu wa mawazo waliyokuwa nayo, na walikuwa wakitafuta mawazo mengine na namna nyingine ya maisha. Kinyume chake, jamii ya Makka ilikuwa imeridhika na hali yake na ilikuwa na hamu ya kuidumisha, hasa vichwa vya ukafiri kama Abu Lahab, Abu Jahl na Abu Sufyan. Ndiyo maana ilimchukua Mus’ab ibn ‘Umayr muda mfupi tu kushuhudia mwitikio wa Da’wah. Aliendelea kuwaita watu kwenye Uislamu na kuwazoesha mawazo yake na sheria zake. Alihisi mwitikio wa haraka na kushuhudia utayari wa watu kukubali Uislamu na shauku yao ya kujifunza na kupata elimu ya sheria za Uislamu, jambo ambalo lilimfurahisha. Alishuhudia idadi ya Waislamu ikiongezeka na Uislamu ukienea, jambo lililomtia moyo kuongeza juhudi zake katika Da’wah.

. Therefore, the Madinan society was affected by Islam more than the Makkan society. People in Madinah had sensed the falsehood of the thoughts they were carrying and they had been searching for other thoughts and another way of life. By contrast, the Makkan society was satisfied with its state of affairs and anxious to maintain it, especially the heads of disbelief such as Abu Lahab, Abu Jahl and Abu Sufyan. That is why it took Mus’ab ibn ‘Umayr only a short time to witness the response to the Da’wah, he went on calling people to Islam and acculturating them with its thoughts and rules, he would feel the quick response and witness people’s willingness to accept Islam and their enthusiasm to learn and acquire the knowledge of Islam’s rules, and this would make him rejoice; he would witness the number of Muslims grow and Islam spread and this would encourage him to multiply his efforts in the Da’wah. .

Msimu wa Hija ulipofika, alirudi Makka na kumripoti Mjumbe wa Allah ﷺ, akimpa taarifa kuhusu Waislamu wa Madina na nguvu yao inayoongezeka, kuhusu Uislamu na kuenea kwake kwa kasi, akieleza hali ya jamii ya Madina na jinsi watu huko walivyozungumza tu kuhusu Mjumbe wa Allah ﷺ, na jinsi Uislamu ulivyochukua nafasi kuu. Mus'ab alimjulisha Mjumbe wa Allah ﷺ kuhusu nguvu ya Waislamu na uwezo wao wa kuzuia maadui, uliofanya Uislamu kuwa nguvu kuu huko Madina. Pia alimjulisha kwamba baadhi ya Waislamu, ambao imani yao ilikuwa imeimarika zaidi na azma yao ya kubeba Ujumbe na kulinda Dini ya Allah ilikuwa imeongezeka kuliko wakati wowote, wangekuja Makka mwaka huo.

When the season of Hajj came, he returned to Makkah and reported back to the Messenger of Allah (pbuh), giving him an account about the Muslims in Madinah and their growing might, and about Islam and its rapid spread, describing the state of the Madinan society and how people there talked only about Allah’s Messenger (pbuh), and how Islam occupied center stage. Mus’ab informed the Messenger of Allah (pbuh) about the strength of the Muslims and their deterrent might, which made Islam the dominant force in Madinah, he also informed him that some Muslims, whose belief had grown stronger and whose determination to carry the Message and defend the Deen of Allah had become greater than ever, would be coming to Makkah that year. .

Mtume wa Allah (ﷺ) alifurahishwa sana na habari alizoletewa na Mus’ab, akaanza kufikiri kwa kina juu ya jambo hili na kulinganisha jamii ya Makka na ile ya Madina. Alikuwa ametumia miaka kumi na miwili mfululizo huko Makka akilingania Dini ya Allah, akijitahidi kwa juhudi zake zote, akitoa muda wake wote na kutumia kila fursa, huku akistahimili aina zote za taabu, mateso na dhuluma. Licha ya hayo yote, jamii ya Makka ilibaki kuwa mkaidi kama hapo awali, na Da’wah haikufanikiwa kupenya, kwa sababu ya mioyo isiyo na huruma na baridi, na hisia za kikatili za watu wa Makka ambao akili zao ngumu hazikuweza kujitenga na mambo ya zamani. Jamii ya Makka ilikuwa kali, na haikuwa wazi kwa Da’wah kutokana na ushirikina wa miungu mingi uliokita mizizi mioyoni mwa watu wake, kwani Makka ilikuwa kitovu kikuu cha Shirk. Huko Madina mambo yalikuwa tofauti. Haikupita mwaka mmoja tangu kundi la Khazraj kusilimu, na ahadi ya kwanza ya al-‘Aqabah ikafanyika. Kisha juhudi za Mus’ab ibn ‘Umayr zikafuata mwaka uliofuata, na hilo lilitosha kuleta mazingira ya Kiislamu Madina na kuandaa njia kwa watu kusilimu kwa kasi ya kushangaza. Ujumbe wa Allah huko Makka ulikuwa umebaki kwa wale waliosilimu tu, pamoja na mateso na dhuluma walizofanyiwa na Quraysh. Lakini huko Madina, Uislamu ulienea kwa kasi, na Waislamu wa huko hawakulazimika kuteseka kwa mateso ya Mayahudi na makafiri, jambo ambalo lingeweza tu kusaidia Uislamu kuota mizizi ndani ya mioyo ya watu na kuandaa njia kwa Waislamu.

The Messenger of Allah (pbuh) was very pleased with the news brought by Mus’ab and began thinking long and hard about this matter and comparing the Makkan society with that of Madinah. He (pbuh) had spent twelve consecutive years in Makkah calling for the Deen of Allah, exhausting all his efforts, devoting all his time and seizing every single opportunity, enduring in the process all types of hardship, suffering and oppression, and despite all that, society in Makkah remained as stubborn as ever and the Da’wah never managed to break through, due to the remorseless and frigid hearts and ruthless feelings of the Makkan people whose adamant minds would not break away from the past. The Makkan society was harsh and its openness to the Da’wah was absent due to the deeply rooted idolatrous polytheism within the hearts of its people, for Makkah was the main center of Shirk. In Madinah, things were different, hardly one year had elapsed since a group of the Khazraj embraced Islam, and the first pledge of al-‘Aqabah took place, then came the efforts of Mus’ab ibn ‘Umayr the year after, and this was enough to generate an Islamic atmosphere in Madinah and to pave the way for people to embrace Islam at an astonishing rate. The Message of Allah in Makkah had stopped with those who had embraced Islam, with the persecution and oppression inflicted upon them by the Quraysh, but in Madinah, on the other hand, Islam had spread rapidly, with the Muslims there not having to suffer the persecution by the Jews and the disbelievers, and this could only help Islam to become deeply rooted in people’s hearts and to pave the way for the Muslims. .

Kwa hiyo, ikawa wazi kwa Mtume wa Allah ﷺ kwamba Madina ingekuwa chanzo cha nuru ambacho ʿAqīdah na mfumo wa Uislamu vingeng'aa kutoka humo. Kwa hiyo, alifikiria kuhama kwenda Madina na kuwaruhusu Masahaba wake kujiunga na ndugu zao huko, ili kupata mahali pa hifadhi na usalama na kujiepusha na mateso na adhabu ambazo Quraysh walikuwa wakiwatendea. Hili lingewawezesha kujikita katika Da'wah na kusonga mbele kuelekea hatua yake ya vitendo, ambayo ni utekelezaji wa Uislamu na kubeba Ujumbe wake kwa nguvu na mamlaka ya Dola ya Kiislamu. Hii ndiyo ilikuwa sababu pekee ya kuhama.

Therefore, it became clear to the Messenger of Allah (pbuh) that Madinah would become the source of light from which Islam’s ‘Aqeedah and system would shine. He (pbuh), therefore, thought about emigrating to Madinah and to let his Sahabah join their brothers there, to find a sanctuary and safety and rid themselves from the persecution and torture which the Quraysh had been inflicting upon them. This would allow them to concentrate on the Da’wah and move towards its practical phase, which is the implementation of Islam and the carrying of its Message with the might and authority of the Islamic State. This was the only reason for the emigration. .

Inafaa kutaja kwamba Mtume wa Allah ﷺ hakuwahi kufikiria kuhama kutoka Makka kwa sababu tu ya vikwazo ambavyo Da'wah ilikabiliana navyo, bila kubaki imara na mwenye subira, na bila kujaribu kuvishinda vikwazo hivyo. Alivumilia kwa miaka kumi huko Makka, daima akielekeza mawazo yake kwenye Da'wah. Yeye pamoja na wafuasi wake walistahimili kila aina ya hofu na mateso katika njia ya Da'wah. Unyanyasaji na upinzani wa Quraysh haukudhoofisha azma na uamuzi wake, bali kinyume chake, imani yake katika Ujumbe aliouleta kutoka kwa Mola wake ilimpandisha hadi viwango vipya, na uhakika wa msaada wa Allah ulimfanya awe imara na thabiti zaidi. Hata hivyo, ﷺ baada ya majaribio hayo alitambua jinsi jamii ya Makka ilivyokuwa ngumu na yenye ukaidi, jinsi watu walivyokuwa na akili fupi, na jinsi walivyokuwa katili na wenye kupotoka. Hii ilimaanisha kwamba nafasi za mafanikio zilikuwa finyu, na kwamba kuendelea na Da'wah huko kunaweza kuwa juhudi zilizopotea; kwa hiyo ikawa ni lazima kuondoka katika jamii kama hiyo na kutafuta nyingine. Hivyo basi, alifikiria kuhama kutoka Makka, na hiyo ndiyo ilikuwa sababu pekee ya kufikiria kuhamia Madina, si ugumu wala mateso.

It is worth mentioning that the Messenger of Allah (pbuh) had never thought about emigrating from Makkah simply because of the obstacles the Da’wah was facing, without remaining steadfast and persevering, and without attempting to overcome those obstacles. He (pbuh) persevered for ten years in Makkah, always focusing his thoughts on the Da’wah. He and his followers endured all types of horror and persecution in the way of the Da’wah. The illtreatment and the resistance by the Quraysh never weakened his resolve and determination, on the contrary, his belief in the Message which he brought from his Lord took him to new heights, and the certainty of Allah’s help made him even more steadfast and resolute. Nevertheless, he (pbuh) realized after those attempts how hard and stubborn the Makkan society was, how shallow minded people were and how ruthless and misguided they were. This meant that the chances of success were slim, and that pursuing the Da’wah there could be a wasted effort, thus it became necessary to move away from such a society and look for another one. He therefore thought about emigrating from Makkah, and that was the only reason for thinking about moving to Madinah, not the hardship nor the persecution. .

Hakika Mtume wa Allah (ﷺ) aliwaamuru Masahaba zake wahamie Habeshi ili kukimbia mateso, kwa kuwa inaruhusiwa kwa waumini kuhama kutoka mahali penye mateso ikiwa wanaonewa kwa sababu ya Dini yao. Ingawa kuvumilia mateso huongeza Imani ya mtu, na dhulma huongeza uaminifu wake, na upinzani huimarisha azma yake. Imani humsukuma muumini kudharau mashaka yote na kutoa mali, heshima, utulivu wa moyo, hata uhai wake. Na ingawa kumwamini Allah (SWT) humfanya muumini awe tayari kutoa uhai wake kwa hiari katika njia Yake, uchokozi usiokoma na kuendelea kutoa dhabihu kungemfanya muumini achoke. Hii ni kwa sababu juhudi zake zingeelekezwa katika kuvumilia na kupinga madhara anayotendewa, badala ya kuelekeza juhudi zake katika Da'wah na kupanua upeo wake kwa kuruhusiwa kufikiri kwa kina juu ya ukweli wa imani yake. Ndiyo sababu Waislamu hawakuwa na njia nyingine isipokuwa kuhama kutoka mahali ambapo mateso yalitawala. Hivyo ndivyo ilivyokuwa walipohamia Habeshi.

Indeed the Messenger of Allah (pbuh) had ordered his Sahabah to emigrate to Abyssinia to escape persecution as it is allowed for the believers to move away from places of affliction if they were persecuted because of their Deen, although enduring the torture enhances one’s Iman, and the oppression increases one’s faithfulness and resistance sharpens one’s determination. Iman pushes believers to belittle all hardships and sacrifice wealth, honor, peace of mind and even their lives. And although belief in Allah (swt) makes the believer ready to give his life willingly in His way, unabated aggression and the continuity of sacrifice would cause the believer to become exhausted. This is so, because his efforts would be diverted towards persevering against and resisting the harm inflicted upon him, rather than towards mobilizing his efforts in the Da’wah and broadening his horizons by being allowed to think deeply about the truthfulness of his belief. It was for this reason that the Muslims had no other alternative but to emigrate away from the places where affliction reigned. This was the case when they emigrated to Abyssinia. .

Lakini kuhama kwao baadaye kwenda Madinah kulisababishwa na sababu tofauti. Walitaka kuhama pamoja na Ujumbe wao na kuuleta uhai kwa kuutekeleza katika jamii, jamii yao mpya, kisha kuueneza ulimwenguni kote. Ni katika muktadha huu tu ambapo Mjumbe wa Allah ﷺ alifikiria kuwaamuru Masahaba wake kuhamia Madinah. Lakini kabla ya kuamua kujiunga nao huko, ilimbidi kwanza kukutana na mahujaji wanaokuja kutoka eneo hilo na kushauriana na Waislamu miongoni mwao, ili kutathmini utayari wao wa kulinda Da'wah na kuona ni kwa kiasi gani walikuwa tayari kujitolea nafsi zao katika njia ya Uislamu. Ilimbidi ahakikishe kwamba walikuwa tayari kumpa ahadi ya vita, ahadi ya kupigana ambayo ingeunda msingi wa Dola ya Kiislamu ﷺ.

However, their later emigration to Madinah was prompted by different reasons. They wanted to move with their Message and bring it to life by implementing it in a society, their new society, and then spread it worldwide. It is only in this context that the Messenger of Allah (pbuh) contemplated ordering his Sahabah to emigrate to Madinah. But before deciding to join them there, he had to first meet the pilgrims coming from that location and confer with the Muslims among them, in order to assess their readiness to protect the Da’wah and to see how far they were prepared to sacrifice themselves in the way of Islam. He (pbuh) had to make sure that they were prepared to give him the pledge of war, a pledge of fighting that would form the cornerstone of the Islamic State. .

Hivyo ndivyo Mtume wa Allah ﷺ alivyowasubiri mahujaji. Hii ilikuwa ni mwaka wa kumi na mbili wa Utume, mwaka 622 BK. Mahujaji walikuwa wengi, miongoni mwao walikuwepo Waislamu 75 (wanaume 73 na wanawake 2). Mmoja wa wanawake hao alikuwa Nusaybah bint Ka’ab Umm ‘Amarah kutoka Banu Mazin ibn al-Najjar, na mwingine alikuwa Asma’ bint ‘Amr ibn ‘Adi kutoka Banu Salamah, anayejulikana pia kama Umm Mani’.

Thus the Messenger of Allah (pbuh) waited for the pilgrims. This was the twelfth year of the Message, in 622 CE. The pilgrims were many, among whom were 75 Muslims (73 men and 2 women). One of the women was Nusaybah bint Ka’ab Umm ‘Amarah from Banu Mazin ibn al-Najjar and the other was Asma’ bint ‘Amr ibn ‘Adi from Banu Salamah, known also as Umm Mani’. .

Mtume wa Allah ﷺ alikutana na mahujaji wa Kiislamu kwa siri, na akazungumza nao kuhusu ahadi ya pili. Ahadi hii haingehusu tu kubeba Da‘wah na kustahimili uchokozi. Ingekuwa ahadi inayoenda mbali zaidi ya hapo, ahadi yenye matokeo makubwa. Ingekuwa ahadi ya kuunda jeshi lenye uwezo wa kuwalinda Waislamu, na kuunda kiini kitakachotumika kama jiwe la msingi la kujenga misingi ya dola yenye nguvu ya kuilinda, nguvu itakayoondoa vikwazo vyote vya kimwili vilivyosimama katika njia ya Ujumbe na utekelezaji wake.

The Messenger of Allah (pbuh) met the Muslim pilgrims secretly and talked to them about a second pledge, which would not be concerned with simply carrying the Da’wah and persevering against aggression. It would be a pledge which would go well beyond that, a pledge with far reaching consequences. It was to be a pledge that would entail forming a force capable of defending the Muslims and forming the nucleus that would serve as the cornerstone upon which to build the foundations of a state with the power to protect it, a power that would remove all material obstacles which stood in the way of the Message and its implementation. .

Mtume wa Allah ﷺ aliwazungumzia kuhusu ahadi ile na kuhisi utayari wao, nao wakakubali kukutana naye huko al-‘Aqabah wakati wa siku za Tashreeq. Akawaambia, “Msimwamshe mtu yeyote, wala msimsubiri aliyekosekana.” Usiku ulipopita theluthi moja, wakaenda kwa siri kwenye miadi yao na Mtume wa Allah ﷺ huko al-‘Aqabah, na wale wanawake wawili pia walikuwa pamoja nao. Wakamngoja Mjumbe wa Allah ﷺ hadi alipokuja pamoja na mjomba wake al-‘Abbas, ambaye wakati huo alikuwa bado si Muislamu, ingawa alitaka kumpa mpwa wake dhamana thabiti. Yeye ndiye aliyesema kwanza, akisema, “Enyi watu wa Khazraj! Mnajua nafasi ambayo Muhammad anayo miongoni mwetu. Tumemlinda dhidi ya watu wetu wenyewe wanaofikiri kama sisi kumhusu. Anaishi kwa heshima na usalama miongoni mwa watu wake, lakini ameamua kuwageukia nyinyi na kujiunga nanyi; kwa hiyo, ikiwa mnadhani mnaweza kuwa waaminifu kwa yale mliyomwahidi na kumlinda dhidi ya maadui zake, basi chukueni mzigo mliojitwika. Lakini ikiwa mnadhani mtamsaliti na kumwacha baada ya kutoka nanyi, basi mwacheni sasa.” Wakajibu, “Tumesikia unachosema. Sasa zungumza wewe, Ee Mjumbe wa Allah, na chagua kwa ajili yako mwenyewe na kwa Mola wako unachotaka.” Mtume wa Allah ﷺ alizungumza baada ya kusoma Qur’an, akaisifu Uislamu, kisha akasema, “Ninaomba utii wenu kwa msingi kwamba mtanilinda kama mnavyowalinda wanawake wenu na watoto wenu.” Al-Bara’ akashika mkono wake ili kutoa ahadi na akasema, “Tunakupa utii wetu, Ee Mjumbe wa Allah ﷺ; kwa Allah, sisi ni watu wa vita wenye silaha zilizorithiwa kutoka baba hadi mwana.”

The Messenger of Allah (pbuh) talked to them about the pledge and felt their readiness, and they in turn agreed to meet him at al-‘Aqabah during the days of Tashreeq. He (pbuh) said to them, “Do not wake anyone, nor wait for anyone who is absent.” When a third of the night had passed they went secretly to their appointment with the Messenger of Allah (pbuh) at al-‘Aqabah, the two women were also with them. They waited for Allah’s Messenger (pbuh) until he came with his uncle al-‘Abbas, who was at that time a disbeliever, albeit he wanted to give his nephew a firm guarantee. He was the first to speak and said, “O people of Khazraj! You know what position Muhammad holds among us. We have protected him from our own people who think as we do about him. He lives in honor and safety among his people, but he decided to turn to you and join you; so if you think you can be faithful to what you have promised him and protect him from his opponents, then assume the burden you have undertaken. But if you think that you will betray and abandon him after he has gone out with you, then leave him now.” They replied, “We have heard what you say. Now you speak, O Messenger of Allah, and choose for yourself and your Lord what you wish.” The Messenger of Allah (pbuh) spoke after reciting the Qur’an and commended Islam and said, “I invite your allegiance on the basis that you protect me as you would your women and children.” Al-Bara’ took his hand to give the pledge and said, “We give our allegiance O Messenger of Allah, by Allah we are men of war possessing arms which have been passed on from father to son”. .

Wakati al-Bara' akiendelea kuzungumza, Abu al-Haytham ibn al-Tayhan alimkatiza na kusema, "Ee Mjumbe wa Allah, sisi tuna uhusiano na watu wengine (yaani Mayahudi), na ikiwa tutauvunja, je, pengine baada ya kufanya hivyo na Allah atakapokupa ushindi, utarudi kwa watu wako na kutuacha?" Mjumbe wa Allah ﷺ alitabasamu na kusema, "Hapana, damu yenu ni damu yangu, na kile kilicho takatifu kwenu ni takatifu kwangu; mimi ni wenu na nyinyi ni wangu; nitapigana dhidi ya wale wanaopigana nanyi, na nitakuwa na amani na wale walio na amani nanyi." Al-'Abbas ibn 'Ubadah alikatiza na kusema, "Enyi watu wa Khazraj! Je, mnatambua mnachojitolea kufanya kwa kuahidi kumuunga mkono mtu huyu? Ina maana ya kupigana na kila mtu. Ikiwa mnafikiri kwamba mkipoteza mali zenu na wakuu wenu wakiuawa mtamwacha, basi fanyeni hivyo sasa, kwa kuwa kwa Allah itawaletea aibu duniani na Akhera ikiwa mtafanya hivyo baadaye. Lakini ikiwa mnafikiri mtakuwa waaminifu kwa ahadi yenu hata mkipoteza mali zenu na wakuu wenu wakiuawa, basi mchukueni, kwa kuwa kwa Allah itawanufaisha duniani na Akhera." Wakasema kwamba watamkubali Mjumbe wa Allah ﷺ kwa masharti haya, kisha wakauliza, "Je, kuna nini kwetu, ee Mjumbe wa Allah, kwa malipo ya uaminifu wetu?" Mjumbe wa Allah ﷺ akajibu kwa kujiamini, "Peponi."

While al-Bara’ was speaking Abu al-Haytham ibn al-Tayhan interrupted him and said, “O Messenger of Allah, we have ties with other men (meaning the Jews) and if we sever them perhaps when we have done that and Allah will have given you victory, you will return to your people and leave us?” The Messenger of Allah (pbuh) smiled and said, “No, your blood is my blood, and what is sacred to you is sacred to me; I am of you and you are of me; I will fight against those who fight against you, and be at peace with those at peace with you.” Al-‘Abbas ibn ‘Ubadah interrupted and said, “O people of Khazraj! Do you realize to what you are committing yourselves in pledging your support for this man? It means fighting all and sundry. If you think that if you lose your property, and your nobles are killed you will give him up, then do so now, for by Allah it would bring you shame in this world and the next if you did so later. But if you think that you will be loyal to your undertaking even if you lose your possessions and your nobles are killed, then take him, for by Allah it will profit you in this world and the Hereafter.” They said that they would accept the Messenger of Allah (pbuh) on these conditions and then inquired, “What is in it for us, O Messenger of Allah, in return for our loyalty?” Allah’s Messenger (pbuh) replied confidently, “Jannah.”. .

Walinyoosha mikono yao mbele, naye akanyoosha mkono wake, nao wakaahidi kwa kusema, "Tunaahidi kutii katika wema na shida, katika wepesi na ugumu, na kusema ukweli wakati wote, na kwamba katika utumishi wa Allah hatutaogopa lawama ya yeyote." Baada ya kutoa ahadi hiyo, Mjumbe wa Allah ﷺ alisema, "Nileteeni viongozi kumi na wawili wanaosimamia mambo ya watu wao." Wakawaleta tisa kutoka al-Khazraj na watatu kutoka al-Aws. Basi Mjumbe wa Allah ﷺ akawaambia hawa Nuqaba (viongozi), "Ninyi ni walinzi wa watu wenu kama vile wanafunzi wa 'Isa, mwana wa Maryam, walivyokuwa wanawajibika kwake, nami nawajibika kwa watu wangu." Wakarudi kwenye malazi yao, kisha wakarejea kwenye msafara wao na kurudi Madinah.

They stretched their hands forth, and he (pbuh) stretched his hand and they pledged their word by saying, “We pledge ourselves to obey in well and woe, in ease and hardship, and, speak the truth at all times, and that in Allah’s service we would fear the censure of none.” After they gave the pledge Allah’s Messenger (pbuh) said, “Bring me twelve leaders who have charge of their people’s affairs.” They produced nine from al-Khazraj and three from al-Aws. So the Messenger of Allah (pbuh) said to these Nuqaba (leaders), “You are the guardians of your people just as the disciples of ‘Isa, son of Maryam, were responsible to him while I am responsible for my people.” They went back to their beds and then back to their caravan and returned to Madinah.

Baadaye, Mjumbe wa Mwenyezi Mungu ﷺ aliwaamuru Waislamu wa Makka wahame kwenda Madina katika vikundi vidogo, kwa hiyo wakaanza kuhama, ama mmoja mmoja au wakati mwingine katika vikundi vidogo. Kufikia wakati huo Maquraishi walikuwa wamesikia kuhusu ahadi ile, nao wakajaribu kuzuia Waislamu wasihame. Waliingilia kati baina ya mume na mke ili kusimamisha uhamiaji, lakini Waislamu waliendelea kuondoka Makka kwenda Madina, huku Mjumbe wa Mwenyezi Mungu ﷺ akibaki nyuma bila kumwambia mtu yeyote kama atahama au la. Hata hivyo, zilikuwepo dalili kwamba naye ﷺ pia angehama. Abu Bakr aliendelea kumwomba Mjumbe wa Mwenyezi Mungu ﷺ ruhusa ya kuhama hadi akamjibu, "Usiwe na haraka, huenda Mwenyezi Mungu akakupa mwandamani." Abu Bakr basi akajua kwamba Mjumbe wa Mwenyezi Mungu ﷺ alitaka kuhama. Maquraishi walihangaika sana kuhusu madhara ya kuhama kwa Mjumbe wa Mwenyezi Mungu ﷺ, hasa sasa kwa kuwa Waislamu wa Madina walikuwa wengi na walikuwa na nguvu kubwa. Ni wazi kwamba msimamo wao huko ungeimarishwa kwa kuhama kwa Waislamu kutoka Makka. Maquraishi walitambua kwamba tishio jingine hatari zaidi kwao lilikuwa Mjumbe wa Mwenyezi Mungu ﷺ mwenyewe. Iwapo angejiunga nao huko, pamoja na nguvu walizokuwa nazo Waislamu, hilo lingeweza kumaanisha mwisho wao. Kwa hiyo, walifikiri kwa muda mrefu na kwa kina juu ya suala la kumzuia Mjumbe wa Mwenyezi Mungu ﷺ asihame kwenda Madina. Maquraishi walianza kuogopa kwamba mara Waislamu wangekuwa nguvu ya kuhesabika, wangewafuata na kumlinda Mjumbe wa Mwenyezi Mungu ﷺ, iwapo angeamua kubaki Makka. Wakikabiliwa na mtanziko huo, hatimaye waliamua kumwua ﷺ, ili kumzuia asijiunge na Waislamu Madina na ili kuepuka mapigano yajayo na watu wa Madina, Uislamu na Muhammad ﷺ.

. Afterwards, the Messenger of Allah (pbuh) ordered the Muslims in Makkah to emigrate to Madinah in small parties, and so they began to migrate either individually or sometimes in small groups. The Quraysh by then had heard of the pledge and they attempted to prevent the Muslims from emigrating. They came between husband and wife in order to stop the migration, but the Muslims continued to leave Makkah for Madinah, while Allah’s Messenger (pbuh) stayed behind without indicating to anyone whether he would leave or not. There were signs, however, that he (pbuh) too would leave. Abu Bakr kept asking Allah’s Messenger (pbuh) for permission to emigrate until he answered, “Don’t be in a hurry, it may be that Allah will give you a companion.” Abu Bakr knew then that Allah’s Messenger (pbuh) wanted to emigrate. The Quraysh were very concerned about the implications of the emigration of Allah’s Messenger (pbuh), especially now that the Muslims in Madinah were many and enjoyed the upper hand. Evidently, their position there would be strengthened by the emigration of the Muslims from Makkah. The Quraysh realized that another even more serious potential threat to them was Allah’s Messenger (pbuh). Should he (pbuh) join them there, and with the power that they possessed, it could mean the end of them. They, therefore, thought long and hard about the issue of preventing Allah’s Messenger (pbuh) from migrating to Madinah. The Quraysh began to fear that once the Muslims had become a force to be reckoned with they would come after them and defend Allah’s Messenger (pbuh), should he decide to stay in Makkah. With such a dilemma confronting them. They finally decided to resort to killing him (pbuh), so as to prevent him from joining the Muslims in Madinah and in order to avoid all future clashes with the people of Madinah, Islam and Muhammad (pbuh). .

Imepokewa katika vitabu vya Siyrah, katika riwaya ya ‘Aisha na Abu Umamah ibn Sahm, kwamba wanaume sabini na watatu waliokuwepo al-‘Aqabah walipomwacha Mjumbe wa Allah ﷺ baada ya kumpa ulinzi na kuahidi kumuunga mkono, mateso na majaribu ya Waislamu huko Makka yaliongezeka kwa sababu ya kutaka kuhama. Quraysh waliwasumbua na kuwadhuru, nao wakamlalamikia Mjumbe wa Allah ﷺ, ambaye alijibu: "Nimeonyeshwa nchi ya kwenda kuhamia mtakayohamia."

It has been reported in the books of Seerah that in the narration of ‘Aisha and Abu Umamah ibn Sahm, that when the seventy-three men present at al- ‘Aqabah left the Messenger of Allah (pbuh), having given him the protection and pledging their support, the trials and tribulations of the Muslims in Makkah increased for wanting to leave. The Quraysh harassed them and harmed them, and they complained to Allah’s Messenger (pbuh) who replied, “I have been shown the homeland to which you will emigrate.”. .

Baada ya siku chache, yeye ﷺ alitoka akiwa na furaha sana na akasema, “Nimeambiwa kwamba mnaweza kuhama kwenda Yathrib (Madinah), yeyote anayetaka kwenda huko anaweza kwenda.” Basi wakaanza maandalizi ya kuondoka mjini. Kisha wakaondoka kwa siri kwa vikundi vidogo vidogo, huku Mjumbe wa Allah ﷺ akibaki Makkah akingoja idhini ya Allah ya kuhama. Abu Bakr alikuwa akimwomba Mjumbe wa Allah ﷺ idhini ya kuhama mara kwa mara, nay e akamwambia, “Usiwe na haraka, huenda Allah akakupa mwenzi.” Abu Bakr alitumaini kwamba mwenzi wake atakuwa Mjumbe wa Allah ﷺ mwenyewe.

After a few days, he (pbuh) emerged very pleased and said, “I have been told that you can emigrate to Yathrib (Madinah), whoever wants to go there can do so.” So they began their preparations to vacate the city. Then they left secretly in small groups while the Messenger of Allah (pbuh) stayed in Makkah to wait for Allah’s permission to emigrate. Abu Bakr kept asking Allah’s Messenger (pbuh) for permission to emigrate, he (pbuh) would say to him, “Don’t be in a hurry, it may be that Allah will give you a companion.” Abu Bakr hoped that his companion would be Allah’s Messenger (pbuh) himself. .

Quraysh walipopata habari za kuhama kwa Maswahaba, na wakagundua kwamba Mjumbe wa Allah ﷺ alikuwa na azma ya kupigana nao, walikusanyika katika chumba chao cha mashauriano, na baada ya mjadala kidogo wakakubaliana kumuua. Jibril alimjia Mjumbe wa Allah ﷺ akamwamuru asilale katika kitanda alichokuwa akilalia kawaida. Hakulala katika kitanda chake usiku ule, na ndipo Allah (SWT) alipomruhusu kuhama.

When the Quraysh learned of the Sahabah’s emigration, and realized that Allah’s Messenger (pbuh) had the determination to fight them, they assembled in their council chamber and after a little debate agreed to kill him. Jibreel came to the Messenger of Allah (pbuh) and ordered him not to sleep on the bed on which he usually slept. He (pbuh) did not sleep in his bed that night and it was then that Allah (swt) permitted him to emigrate. .

Uwepo wa majeshi ya Uislamu huko Madina, utayari wa watu kumpokea Mjumbe wa Allah ﷺ, na kuanzishwa kwa Dola ya Kiislamu ndiyo sababu pekee iliyomsukuma ﷺ kuhama. Itakuwa makosa kabisa kwa yeyote kuhitimisha, au hata kuwaza kidogo tu, kwamba Muhammad ﷺ alihama kutoka Makka kwa hofu kwamba Quraysh wangemuua. Yeye ﷺ hakuwahi hata kidogo kuzingatia ukandamizaji na madhara yaliyomfika, na alikuwa tayari zaidi kutoa maisha yake katika njia ya Uislamu. Hili ni ukweli. Kuhama kwake ﷺ kwenda Madina kulikuwa ni juhudi zisizo na ubinafsi za kueneza Da'wah ya Kiislamu na uanzishwaji wa lazima wa Dola ya Kiislamu ili kufikia lengo hilo. Ni wazi kwamba Quraysh walikuwa wamefikia uamuzi wa kumuua kwa hofu ya kuhama kwake kwenda Madina, ambako angefurahia ulinzi na nguvu zake, lakini Quraysh, licha ya juhudi zao, walishindwa katika jaribio lao la kumwondoa. Kuhama huko, kama Quraysh walivyoogopa, kulithibitika kuwa kigeuzo katika historia ya Da'wah. Ilihama kutoka hatua ya kuwaalika watu kwenye Uislamu, hadi hatua ya kuanzisha jamii ya Kiislamu, dola inayotawaliwa kwa mamlaka ya Uislamu, ikiwaalika kwake kwa njia ya ushahidi, hoja na kushawishi, na kwa nguvu itakayoilinda dhidi ya nguvu za uovu na ukandamizaji.

The presence of the forces of Islam in Madinah, the readiness of the people to receive the Messenger of Allah (pbuh), and the establishment of the Islamic State were the only reasons which prompted him (pbuh) to emigrate. It would be completely erroneous for anyone to conclude or even to entertain the slightest thought that Muhammad (pbuh) emigrated from Makkah out of fear that the Quraysh would kill him. He (pbuh) never gave the slightest consideration to the repression and harm that befell him and was more than happy to sacrifice his life in the way of Islam. This is a fact. His (pbuh) emigration to Madinah was simply the selfless pursuit of the Islamic Da’wah and the necessary establishment of the Islamic State to further that objective. It is clear that the Quraysh had come to the decision to kill him for fear of his emigration to Madinah where he (pbuh) would enjoy its protection and power, but the Quraysh, despite their efforts, failed in their bid to dispose of him. The emigration, as the Quraysh feared, proved to be the turning point in the history of the Da’wah. It moved from the phase of inviting people to Islam, to the phase of establishing an Islamic society, a state ruling by Islam’s authority, inviting for it by means of evidence, proof and persuasion and by the force that would protect it from evil and oppressive forces.