Uvamizi na ushindi wa Makkah ulikuwa, kama tulivyokwisha kusema, vita vya maamuzi vilivyoiangamiza kabisa ushirikina. Waarabu kutokana na vita hivyo waliweza kutofautisha kweli na batili. Upotofu haukuwepo tena katika maisha yao. Kwa hiyo wakakimbilia kuukubali Uislamu. ‘Amr bin Salamah alisema: “Tulikuwa karibu na maji (chemchemi) ambako watu walipita. Basi wapanda ngamia walipopita karibu nasi, tulikuwa tunawauliza: ‘Kuna nini kwa watu? Huyu mtu (yaani Mtume ﷺ) ni wa namna gani?’ Nao walisema: ‘Anadai kwamba Allaah ameteremsha kadhaa na kadhaa.’ Mimi nilikuwa nakariri maneno hayo kana kwamba yamesomwa kifuani mwangu. Waarabu walikuwa wakihusisha kusilimu kwao na ushindi. Walisema: ‘Mwacheni na watu wake. Kama angekuwa Mtume wa kweli angewashinda.’ Basi ushindi ulipotokea, makabila yalifanya haraka kutangaza Uislamu wao. Baba yangu alikuwa wa kwanza kwa kasi kuliko watu wangu wote kusilimu. Alipofika kwa watu wake alisema: ‘Kwa Allaah, nimetoka hivi punde kwa Mtume ﷺ. Naye amesema: Fanyeni sala kadhaa wakati kadhaa, na sala kadhaa wakati kadhaa. Wakati wa sala utakapofika, mmoja wenu na aite adhana, na amteue miongoni mwenu aliye mjuzi zaidi wa Qur’ani kuwa imamu wenu.” Hapo Hadithi hii ya Mtume ﷺ inaonyesha athari kubwa ya ushindi wa Makkah katika mwenendo wa matukio. Hakika inaonyesha ushawishi wa ushindi wa Makkah katika kuimarika kwa Uislamu pamoja na msimamo wa Waarabu na kujisalimisha kwao kwa Uislamu. Ushawishi huo ulithibitika kabisa na kukita mizizi kwa kina baada ya uvamizi wa Tabuk. Ushahidi wazi na dhahiri wa ushawishi huo unaweza kudhihirika kutokana na idadi kubwa ya ujumbe uliofika Madinah mfululizo katika mwaka wa tisa na wa kumi wa Al-Hijra. Umati mkubwa wa watu waliokimbilia kuukubali dini ya Allah, na jeshi kubwa lililojumuisha wapiganaji elfu kumi katika msafara wa kuikomboa Makka, lilikuwa limekua kiasi cha kujumuisha wapiganaji elfu thelathini walioshiriki katika msafara wa Tabuk. Ukuaji huo wa jeshi la Kiislamu ulitokea ndani ya chini ya mwaka mmoja tu baada ya ukombozi wa Makka. Mahujaji wa Kiislamu laki moja au laki moja na arobaini na nne elfu walishiriki katika Hijjatul-Wada‘ (yaani, Hija ya Kuaga); ilikuwa ni idadi kubwa mno ya Waislamu waliomiminika — kama bahari ya watu — kumzunguka Mjumbe wa Allah ﷺ, hata upeo wa macho ukavuma kwa sauti zao, na nchi kavu zikatetemeka, huku wakisema Labbaik (yaani, Mola wetu, hapa tupo tukikuabudu), wakimtukuza na kumkuza Allah, na kumshukuru.

The invasion and the conquest of Makkah was — as we have already stated — a decisive battle that destroyed paganism utterly. The Arabs as a result of that battle were able to differentiate the truth from the error. Delusion no longer existed in their life. So they raced to embrace Islam. ‘Amr bin Salamah said: “We were at a water (spring) where the passage of people was. So when camel riders passed by us we used to ask them: ‘What is the matter with people? What is this man (i.e. the Prophet) like?’ They would say, ‘He claims that Allâh has revealed so and so.’ I used to memorize those words as if they had been recited within my chest. The Arabs used to ascribe their Islamization to the conquest. They would say: ‘Leave him alone to face his people. If he were a truthful Prophet he would overcome them.’ So when the conquest took place, peoples hastened to declare their Islam. My father was the quickest of all my people to embrace Islam. Arriving at his people he said: ‘By Allâh I have just verily been to the Prophet (Peace be upon him) . And he said: ‘Perform so a prayer at such a time, and so and so prayers at such and such time. When the prayer time is due let one of you call for the prayer and appoint the most learned of the Qur’ân among you to be an Imam (leader) of yours.” This Prophetic tradition manifests the great effect of the conquest of Makkah on the phase of events. It certainly shows the influence of the conquest of Makkah upon the consolidation of Islam as well as on the Arabs’ stand and their surrender to Islam. That influence was absolutely confirmed and deeply rooted after the invasion of Tabuk. A clear and an obvious evidence of that influence could be deduced from the great number of delegations arriving in Madinah successively in the ninth and tenth years of Al-Hijra. The immense crowds of people who raced to embrace the religion of Allâh and the great army which included ten thousand fighters in the invasion of the conquest of Makkah had grown big enough to include thirty thousand fighters sharing in Tabuk invasion. It was only in less than a year after the conquest of Makkah that this growth in Islamic army had taken place. A hundred thousand or a hundred and forty four thousand Muslim pilgrims shared in Hajjatul -Wada‘ (i.e. Farewell Pilgrimage); it was such an enormous number of Muslims surging — as an ocean of men — round the Messenger of Allâh (Peace be upon him) , that the horizon echoed their voices and the expanses of land shook whereby while saying Labbaik (i.e. Lord, here we are worshipping), glorifying and magnifying Allâh, and thanking Him.

Idadi ya ujumbe uliotajwa katika Ahl Al-Maghazi ilikuwa zaidi ya sabini. Kuchunguza idadi kubwa kama hii si jambo rahisi kufanya; zaidi ya hayo, kuzieleza kwa undani hakuna manufaa makubwa. Kwa hiyo, nitaeleza kwa ufupi yale ambayo ni ya ajabu kihistoria au yenye umuhimu mkubwa. Hata hivyo, msomaji anapaswa kukumbuka daima kwamba ingawa makabila mengi yalifika Madinah baada ya ushindi, pia kulikuwepo na ujumbe uliokuja kabla ya ushindi.

The number of delegations listed in Ahl Al-Maghazi were over seventy. Investigating such a large number is not an accessible thing; besides stating them in detail is not of a great benefit. Therefore, I am going to reveal an expose about what is historically wonderful or highly significant. Anyway a reader should always keep in mind that whilst the majority of tribes arrived in Madinah after the conquest, there were also pre-conquest delegations.

1. Ujumbe wa Bani ‘Abdul Qais: Kabila hili lilifika mara mbili. Ujio wa kwanza ulikuwa katika mwaka wa tano wa Al-Hijra au kabla ya tarehe hiyo. Munqidh bin Haiyan, mwanakabila hilo, alikuwa akifanya biashara huko Madina. Hivyo, mara tu alipousikia Uislamu alipokuwa amefika humo kwa ajili ya biashara — hilo lilikuwa baada ya Hijra — aliukubali Uislamu na akabeba ahadi kutoka kwa Mtume ﷺ kwenda kwa watu wake, ambao nao hatimaye walisilimu. Kumi na tatu au kumi na nne kati yao walimwendea Mtume ﷺ katika moja ya Miezi Mitukufu. Ndipo walipoomba ushauri wa Mtume ﷺ kuhusu Dini na vinywaji. Kiongozi wao alikuwa Al-Ashaj Al-Usri, ambaye Mjumbe wa Allah ﷺ alimwambia: “Una sifa mbili ambazo Allah anazipenda: Nazo ni kutafakari kabla ya kutenda na upole.”

1. The delegation of ‘Abdul Qais: This tribe had two arrivals. The first was in the fifth year of Al-Hijra or before that date. Munqidh bin Haiyan, a member of that tribe, used to trade in Madinah. So, as soon as he heard of Islam when he had arrived in it for trading — that was after the migration — he embraced Islam and carried a pledge from the Prophet (Peace be upon him) to his people who eventually became Muslims too. Thirteen or fourteen of them came to the Prophet (Peace be upon him) in one of the Hurum Months. It was then that they asked the Prophet’s advice about the Faith and drinks. Their chief was Al-Ashaj Al-Usri, to whom the Messenger of Allâh (Peace be upon him) said: “You have two qualities that Allâh likes: They are deliberatenessandclemency.”.

2. Ujio wao wa pili ulikuwa katika Mwaka wa Ujumbe. Walikuwa wanaume arobaini. Al-Jarud bin Al-‘Alâ’ Al-‘Abdi, ambaye alikuwa Mkristo lakini akageuka kuwa Muislamu mwema, alikuwa mmoja wa kundi hilo.

2. Their second arrival was in the Year of Delegations. They were forty men. Al-Jarud bin Al-‘Alâ’ Al- ‘Abdi, who was Christian but turned to be a good Muslim, was one of that group.

Kabla ya kuendelea hatua moja zaidi na kutafakari siku za mwisho za maisha ya Mjumbe wa Allaah ﷺ, tunapaswa kutazama kwa ufupi kazi kubwa iliyokuwa ni sifa yake maalum. Sifa hiyo ndiyo iliyomfanya awapite Manabii wote na Mitume wote, na ikamfanya awe mtukufu hadi Allaah akamweka juu ya waliotangulia na waliokuja baadaye. Ni yeye aliyeelekezwa kwa maneno haya:

Before we move one more step and meditate on the last days of the Messenger of Allâh’s life, we ought to cast a quick glance at the great work that was a peculiarity of his. That very peculiarity that made him excel all other Prophets and Messengers and made him so superb that Allâh made him atop the formers and the latters. It was him that was addressed by:

• “Ee wewe uliyejifunika nguo [yaani Mtume Muhammad ﷺ]! Simama (kuswali) usiku kucha, isipokuwa kidogo.” [73:1,2].

• “O you wrapped in garments [i.e Prophet Muhammad (Peace be upon him)]! Stand (to pray) all night, except a little.” [73:1,2].

Na akasema:

And said:

• “Ee wewe [Muhammad (Amani iwe juu yake)] uliyejifunika nguo! Simama na uonye!” [74:1,2]. Basi akasimama, na akaendelea hivyo kwa zaidi ya miaka ishirini. Katika miaka hiyo alijitwika mzigo wa matarajio makubwa mabegani mwake kwa ajili ya wanadamu wote na ubinadamu, akifanya kazi ya Imani na Jihadi katika nyanja mbalimbali.

• “O you [Muhammad (Peace be upon him)] enveloped (in garments). Arise and warn!” [74:1,2]. So he arose and kept on like that for over twenty years. During those years he undertook to carry the burdens of the great expectations on his shoulders for the sake of the whole mankind and humanity, the Faith and Jihad in various fields.

Mtume wa Allah ﷺ alibeba mizigo ya jihadi na mapambano katika dhamiri ya wanadamu, ambayo wakati huo ilikuwa imezama katika udanganyifu wa Al-Jahiliyah na sanamu zake, zilizojaa uzito na mvutano wa ardhi. Alijitwika jukumu la kuikomboa dhamiri ya mwanadamu iliyofungwa minyororo ya matamanio na tamaa. Mara tu alipokwisha kuwakomboa Masahaba wake dhamiri zao kutoka mizigo na marundo ya Al-Jahiliyah na maisha ya kidunia, alianzisha vita nyingine katika uwanja mwingine, au kwa usahihi zaidi, vita mfululizo dhidi ya adui wa wito wa Allah, na dhidi ya wale waliokula njama dhidi yake. Ilikuwa ni vita dhidi ya wale waliowafanyia njama waumini, na dhidi ya wale waliokuwa makini mno kuilea ile mmea safi wakati wa kupandwa kwake, kabla haujakua, kunyoosha mizizi yake ardhini na kueneza matawi yake angani, na hivyo kuenea katika maeneo mengine. Mara tu alipomaliza vita katika Rasi ya Arabia, Wabyzantine walianza maandalizi ya kuliangamiza taifa hili jipya kwenye mipaka ya kaskazini.