So Mus’ab returned to Makkah. Some of the Muslims of the Ansar went out for hajj with their people, the mushriks, who were making the pilgrimage. They made a pledge with the Messenger ﷺ at al-‘Aqabah in the middle days of tashriq (4 days, starting from the 10th of Dhul-Hijjah).

Then Mus’ab returned to Makkah. Some of the Muslims of the Ansar went out for hajj with their people, the Mushriks, who were making the pilgrimage. They made a pledge with the Messenger 􀁕 at al-’Aqabah in the middle days of tashreeq (4 days, starting from 10th Dhil-Hijjah).

Ular Payg‘ambar ﷺ huzuriga kelishdi va u zot ﷺ ular bilan uchrashdilar. Ular 73 erkak va 2 ayoldan iborat edi. Payg‘ambar ﷺ yonida faqat amakisi bor edi. As’ad b.

They came to the Prophet 􀁕 and he 􀁕 met them, and they consisted of 73 men and 2 women. He 􀁕 had only his uncle with him. As’ad b.

Zurarah dedi: “Rasululloh 􀁕 ning amakisi al-’Abbos birinchi bo‘lib gapirdi. U dedi: ‘Ey Xazraj xalqi! Siz Muhammadni o‘zi chaqirilgan narsaga chaqirdingiz. Muhammad o‘z qabilasidagi odamlarning eng olijanobidir. Allohga qasamki! Biz orasidagi unga ishongan yoki ishonmaganlar ham, nasab va sharaf tufayli uni himoya qildilar. Muhammad sizni tanlab, boshqa barcha odamlarni rad etdi. Agar siz kuch-qudratli, sabr-toqatli, urushda tajribali bo‘lsangiz va barcha arablarning yakdil holda sizga qarshi chiqadigan dushmanligiga yolg‘iz o‘zingiz duch kelishga tayyor bo‘lsangiz, unda nima istayotganingizni hal qiling va amalga oshiring. Ochiqdan-ochiq va bir ovozdan kelishib olmaguningizcha tarqalib ketmang, chunki eng yaxshi gap – halol gapdir’. Ular dedilar: ‘Sen aytgan gapni eshitdik, lekin ey Allohning Rasuli, gapiring va o‘zingiz hamda Rabbingiz uchun istagan narsangizni tanlang’. Rasululloh 􀁕 gapirdi, Qur’on tilovat qildi, odamlarni Allohga da’vat qildi va Islomni qabul qilishga undadi. Rabbiga nisbatan esa, Unga ibodat qilishlarini va Unga hech narsani sherik qilmasliklarini shart qilib qo‘ydi. So‘ngra dedi: ‘Men sizlardan o‘z ayollaringiz va bolalaringizni himoya qilganingizdek meni himoya qilishingiz sharti bilan sadoqat-bay’at berishingizni so‘rayman’”. [Ibn Hisham]. As’ad b.

Zurarah said; “‘Al-’Abbas, the uncle of the Messenger 􀁕, was the first one to speak. He said; ‘O people of Khazraj. You have called Muhammad to that which you have invited him. Muhammad is the most dignified of people from his clan. By Allah! Those amongst us who believed in him, as well as those who did not, protected him because of lineage and honour. Muhammad has rejected all the people in favour of you. If you are a people of power, patience, experience in war and ready to face alone the enmity of all the arabs, who will fight you united; then decide what you want and carry it out, and do not disperse except after you agreed publicly and unanimously, for verily, the best speech is the speech that is honest.’ They said; ‘We have heard what you have said, but speak O Rasool of Allah and choose for yourself and your Lord what you like.’ The Messenger 􀁕 spoke, he recited the Qur’an and invited the people to Allah and encouraged them to embrace Islam. As regards his Lord, he stipulated that they worship Him and associate none with Him. Then he said; ‘I invite your allegiance, on the basis that you protect me as you would protect your women and children.’” [Ibn Hisham]. As’ad b.

Zurarah al-Bara’ ibn ... davom etib rivoyat qiladi: “Ma’rur uning qo‘lini oldi, bay’at berish uchun va dedi: ‘Ha, sizni haqiqat bilan Payg‘ambar qilib yuborgan Zot haqi, biz sizni xotinlarimiz va bolalarimizni himoya qilganimiz kabi himoya qilamiz. Shunday qilib, ey Allah Rasuli, biz sizga sadoqat bilan bay’at beramiz. Allah haqi, biz urush erlari va qurol egalarimiz; bu bizga ota-bobolardan meros bo‘lib qolgan, yetakchidan yetakchiga.’ Al-Bara’ gapirayotganda Abul-Haytham ibn at-Tayhon uni bo‘lib dedi: ‘Ey Allah Rasuli, bizning boshqa odamlar bilan (ya’ni yahudiylar bilan) aloqalarimiz bor, va agar ularni uzsak, ehtimol shunday qilib, Allah sizga g‘alaba bergach, siz o‘z qavmingizga qaytib, bizni tark etarsiz?’ Allah Rasuli ﷺ kulimsirab dedi: ‘Yo‘q, qon – qon, va qon faqat qon bilan to‘lanadi. Men sizdanman, siz esa mendansiz. Siz kurashgan kishilar bilan men ham kurashaman, siz sulh tuzgan kishilar bilan men ham sulh tuzaman.’” [Ibn Hishomning “Sira” kitobidan] As’ad ibn Zurarah davom etib rivoyat qiladi: “Shunda ular dedilar: ‘Biz unga ﷺ bay’at berdik, mol-mulkimizga yetgan har qanday zararga, yoki eng olijanoblarimizning o‘ldirilishiga tayyormiz.’ So‘ng al-Bara dedi: ‘Ey Allah Rasuli, qo‘lingizni cho‘zing.’ Keyin ularning yetmishtasi ham Payg‘ambar ﷺ qo‘liga qo‘l qo‘yib, unga bay’at berdi. Odamlar bay’at berib bo‘lganlarida, Shayton al-Aqabada eng uzoqdan eshitiladigan ovoz bilan baqirdi: ‘Ey al-Axashib odamlari (ya’ni Quraysh), Muhammad va sobiylar (dinidan qaytganlar) sizga qarshi jang qilish uchun to‘planishini istaysizmi?’ Allah Rasuli ﷺ dedi: ‘Menga o‘n ikki yetakchini olib keling, ular o‘z qavmlarining ishlarini Iso ibn Maryamning havoriylari kabi boshqarsinlar – men esa o‘z qavmim uchun javobgarman.’ Ular nuqabolarni (ikki qabiladan boshliqlarni) olib kelishdi. Shunday qilib, sof iymon muhitida bay’at amalga oshdi. Hatto al-Abbos ibn Ubada Rasulga ﷺ dedi: ‘Sizni haqiqat bilan yuborgan Zot haqi! Agar xohlasangiz, ertaga biz Mino aholisiga qilichlarimiz bilan hujum qilamiz.’” Elchi (Payg'ambar) ﷺ dedilar: “Bizga buni qilish buyurilmagan, shuning uchun minib yuruvchi tuyalaringizga qaytinglar.” [Sirat Ibn Hishom] Haj mavsumi tugadi va odamlar Makkadan ketishdi. Bay'at haqidagi xabar ularga yetib borgach, Makka aholisi g'azablanib ketgan edi. Ibn Sa'd o'zining “at-Tabaqat” kitobida ‘Urva orqali ‘Oisha roziyallohu anhodan rivoyat qiladi: u aytdi: “Yetmish kishi Rasululloh ﷺ dan ajralib ketganda, u Alloh ﷺ ga ​​uning uchun himoya, urush, tayyorlik va yordam ko'rsatuvchi xalqni yaratgan deb his qildi. Biroq musulmonlarga bo'lgan sinov kuchaydi. Shunda Rasululloh ﷺ ning sahobalari bundan shikoyat qilishdi, shunda u ﷺ ularga hijrat qilishga ruxsat berdi. Keyin Elchi ﷺ ularga hijrat qilinadigan yerni, ya'ni Yasrib (Madina) ekanini xabar qildi va kim u yerga bormoqchi bo'lsa, ketsin, dedi. U ﷺ dedi: ‘Uyquda Makkadan xurmo daraxtlari bor yerga hijrat qilayotganimni ko'rdim. Fikrim al-Yamomaga yoki Hajarga ketdi, ammo u Yasrib shahri ekan.’” [al-Buxoriy va Muslim rivoyat qilgan] Darhaqiqat, qabilalardan yordam (nusra) izlash, birinchi va ikkinchi bay'at, Elchi ﷺ ning bu dinni qo'llab-quvvatlaydigan, kuch va himoyaga ega bo'lgan tuzilma xohlaganini ko'rsatadi. Masala faqat da'vatni yetkazish va zulmga chidash bilan cheklanmas edi. Musulmonlar o'zlarini himoya qila oladigan kuch bo'lishi kerak edi. Bu yanada kengroq bo'lib, Islom davlatini barpo etishning va jamiyatda Islomni tatbiq etishning poydevori hamda asosiy tayanchi bo'ladigan, insoniyatga umumiy xabarni yetkazadigan va Islomni himoya qiladigan, uning tarqalishiga to'sqinlik qiladigan barcha moddiy to'siqlarni yo'lidan olib tashlaydigan kuchli yadroni vujudga keltirishgacha bordi. Hijrat amalga oshdi va u mol-mulk, vatan, turmush o'rtoq va oiladan voz kechishni o'z ichiga oldi. Madinaga hijrat Habashistonga hijratdan butunlay farq qilar edi.

Hijrat Habashistonga qilingan ko‘chish, dinlari uchun va qiynoq ostida qolish qo‘rquvi tufayli o‘z yurtlarini tark etgan kishilarning ko‘chishi edi. Alloh 􀀬 Hijratni Makkada zulm ko‘rgan musulmonlar uchun najot yo‘li qilib berdi, toki ular ahvollarini o‘zgartirsinlar va (zulm) boshi ostida qolmasinlar; balki ularning nafslari tinchlikka erishib, yana kuchli va faol tarzda da’vatni olib borishga tayyorlansin. Hijrat muhojirlarning chet eldan da’vatni olib borish, shuningdek ular ko‘chib borgan yurtlardagi hukumatlar bilan hamkorlik qilib, o‘zlari tug‘ilib o‘sgan yurtdagi hukumatni ag‘darish uchun harakat qiladigan usullardan biri bo‘lmagan.

The Hijrah to Abysinnia was emigration of individuals fleeing for their deen and for the fear of being tortured. Allah 􀀬 made the Hijrah an escape for the Muslims who had been oppressed in Makkah, so that they may change their circumstances and not be under the hammer (of oppression); rather their souls may take rest and prepare to again carry the da’wah in a strong and active manner. It did not form one of the steps of the method where the muhajiroon would work to carry the da’wah from abroad, and through cooperation with the regimes to whose lands they emigrated to, so as to overthrow the regime in their land of origin.