Ikkinchi Aqaba bay'atining ma'qullanishidan va kufr hamda jaholat bilan to'lib-toshgan keng cho'lda kichik musulmon davlatning tashkil topishidan keyin — bu Islom nuqtai nazaridan eng jiddiy yutuq edi — Payg'ambar ﷺ musulmonlarga yangi shakllanayotgan musulmon davlati bo'lmish Madinaga hijrat qilishga ruxsat berdi.

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.

Madinaga hijrat qilish shaxsiy manfaatlar nuqtai nazaridan faqat moddiy isrof va mol-mulkdan voz kechish edi, bu esa faqat shaxsiy xavfsizlik evaziga amalga oshirilardi. Hatto shunda ham muhojir to‘liq xavfsizlikka umid qila olmas edi; yo‘lga chiqishning boshida yoki oxirida uni talon-taroj qilish, hatto o‘ldirish ehtimoli bor edi. Kelajak tumanli edi, turli-tuman oldindan aytib bo‘lmaydigan qayg‘ular va inqirozlarga homilador edi. Bularning barchasini nazarda tutib, musulmonlar hijrat qila boshladilar, mushriklar esa ularga to‘sqinlik qilish va ularni qaytarish uchun hech qanday harakatni ayamadilar, chunki ular bunday qadam butun jamiyatlari uchun tasavvur qilib bo‘lmaydigan tahdidlar va o‘ylab bo‘lmaydigan halokatli xavflarni anglatishini oldindan bilar edilar:

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. Birinchi bo‘lib hijrat qilgan kishi Abu Salamah edi, bu Buyuk ‘Aqaba bay‘atidan bir yil oldin bo‘lgan. U Makkani tark etishga qaror qilganida, qayinotalari, to‘siqlar qo‘yish maqsadida, umidsiz ravishda uning xotinini ushlab qolishdi, o‘g‘lini tortib olishdi va qo‘lini chiqarib yuborishdi. Umm Salamah eri ketib, o‘g‘lidan ajralganidan keyin bir yil davomida yolg‘iz o‘zi yig‘lab va nola qilib o‘tkazdi. Oxir-oqibat uning qarindoshlaridan biri unga achinib, boshqalarni o‘g‘lini qo‘yib yuborishga va uni eri huzuriga qo‘shilishiga ruxsat berishga undadi. Shundan so‘ng u hech qanday yordamsiz 500 kilometrlik safarga otlandi. At-Tan‘im deb ataladigan joyda uni ‘Usmon ibn Talhah uchratib, Madinagacha olib borishni taklif qildi. U o‘g‘li bilan birga Madina chekkasidagi Quba’ qishlog‘ida Abu Salamah qoshiga yetib keldi.

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. Mushrik Makkaliklarning hijrat borasidagi zulmlariga yana bir misol — Suhayb. Bu kishi hijrat qilish niyatini bildirdi, albatta, bu kofirlarning g'azabiga sabab bo'ldi. Ular uni haqorat qila boshladilar, u Makkaga arzimas sarson-sargardon bo'lib kelgan, deb da'vo qilib, shahrimiz uni qabul qilgan va bizning tufayli u ko'p pul topib, boy bo'lgan, dedilar. Ular uning ketishini taqiqladilar. Buni ko'rib, u butun boyligini ularga berishni taklif qildi. Oxiri ular shu shart bilan uni qo'yib yuborishga kelishdilar. Payg'ambar ﷺ bu voqeani eshitib, unga shunday izoh berdi:

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 baribir g‘olib-ku.»

• “Suhaib is the winner, after all.”.

3. Shundan so‘ng ‘Umar ibn al-Xattob, ‘Ayyosh ibn Abu Rabi‘a va Hisham ibn al-‘Os haqidagi voqea bor. Ular bir kuni tongda Madinaga jo‘nab ketish uchun ma’lum bir joyda uchrashishga kelishib olishgan edi. ‘Umar va ‘Ayyosh yetib kelishdi, ammo Hishamni Makkaliklar ushlab qolishdi.

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.

Shundan ko'p o'tmay, Abu Jahl va uning ukasi Al-Horis Madinaga o'zlarining uchinchi ukasi 'Ayyosh bilan ko'rishish uchun kelishdi. Ular ayyorlik bilan insonning eng nozik joyiga, ya'ni uning onasi bilan munosabatiga tegishga urindilar. Ular unga murojaat qilib, onasi sochini taramasligini va o'zini quyosh nuridan soyalamasligini, to uni ko'rmaguncha, qasam ichganini aytdilar. 'Ayyosh onasiga achindi, lekin 'Umar ularning 'Ayyoshni Islomdan chetga chiqarish uchun vasvasaga solmoqchi ekanini tushunish darajasida zehnli edi, shuning uchun uni ularning hiylalaridan ogohlantirdi va: "Onang agar biron joyi bitlar bilan qiynalsa, sochini taraydi, Makkaning quyoshi juda issiq bo'lsa, o'zini soyalaydi", deb qo'shimcha qildi. Bu so'zlarga qaramay, 'Ayyosh onasini ko'rish uchun borishga qat'iy qaror qildi. Shunda 'Umar unga o'zining itoatkor, boshqarishga qulay tuyasini berdi va agar ular tomonidan biror shubhali narsani sezsa, najot topish uchun uning orqasida mahkam o'tirishni maslahat berdi. Uch kishilik guruh Makkaga yo'l oldi. Yo'lning bir qismini bosib o'tishlari bilan Abu Jahl o'z tuyasidan shikoyat qildi va 'Ayyoshdan uning orqasida minib olishga ruxsat berishni so'radi. Tuyalar yerga cho'kkalagach, ikki mushrik 'Ayyoshga tashlanib, uni bog'lab qo'ydilar. Ular Makkaga qarab yo'l davom ettirdilar va odamlarga ular misolida "ahmoqlar" bilan qanday muomala qilish kerakligini baqirib aytdilar.

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’.

Bu uch model Makkaliklarning hijrat niyatida bo'lgan har kimga nisbatan munosabatini ko'rsatadi, ularning mazmuni o'z-o'zidan ravshan. Shunga qaramay, mo''minlar ketma-ket guruhlar bo'lib qochishga muvaffaq bo'ldilar va bu shu qadar tez sodir bo'ldiki, Ikkinchi 'Aqaba bay'atidan keyin ikki oy ichida Makkaning butun mahallalari bo'shab qoldi. Muhammad ﷺning deyarli barcha izdoshlari yangi maskanlariga hijrat qilib ketgan edilar, faqat Abu Bakr, 'Ali, Payg'ambar ﷺ o'zlari va qamoqqa olingan yoki qochishga ojiz bo'lgan, yordamsiz qolgan olijanob zotlar bundan mustasno edi. Payg'ambar ﷺ Abu Bakr va 'Ali bilan birga hijrat uchun barcha zarur tayyorgarliklarni ko'rgan edilar, ammo Rabbilaridan ruxsat kutayotgan edilar.

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.

Hijrat qilib Habashiston (Efiopiya)ga borgan musulmonlarning aksariyati Madinaga qaytib, u yerdagi boshqa musulmonlarga qo‘shilgani diqqatga sazovordir.

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.

Vaziyat Makkada shubhasiz xavfli edi, lekin Muhammad ﷺ umuman tashvishga tushmagan edilar. Biroq Abu Bakr Payg'ambarni o'sha shaҳardan ketishga undar edi. U ham bu tarixiy safarda Muhammad ﷺ bilan birga borish uchun imkoniyat kutib, intizor edi. Lekin Payg'ambar unga vaqt hali kelmaganini aytdilar; Rabbi unga hijrat qilish amrini bermagan edi. Allohning amrini kutib, Abu Bakr safarga tayyorgarlik ko'rgan edi. U ikkita tez yuguruvchi tuya sotib olgan va ular uzoq cho'l safarining mashaqqatlariga ketma-ket bardosh bera olishi uchun to'rt oy davomida ularni yaxshilab boqqan edi.

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.

Mushriklar Muhammad (ﷺ) ning ehtiyotkorlik bilan rejalashtirilgan va tezkor tarzda Madinadagi yangi makoniga ko'chib ketayotgan izdoshlari harakati tufayli karaxt bo'lib qolishdi. Ular misli ko'rilmagan xavotirga tushdilar va butun butparast hamda iqtisodiy tuzumlari haqida chuqur tashvishlana boshladilar. Ular Muhammad (ﷺ) ni allaqachon nufuzli rahbar sifatida tanigan edilar; uning izdoshlarini esa qat'iyatli, odobli va Allohning Elchisi (ﷺ) uchun o'zlarida bor narsani qurbon qilishga doim tayyor kishilar sifatida bilardilar. Makkalik musulmonlarning kutilayotgan mezbonlari bo'lgan Avs va Xazraj qabilalari ham Arabistonda urushdagi qudrati va kuchi, tinchlik paytidagi oqilona va donishmand yondashuvi bilan mashhur edi. Ular, shuningdek, qabilalararo og'ir urushlarning achchiq kunlarini o'zlari boshdan kechirgani uchun kek va adovatdan yiroq edilar. Madinaning o'zi esa, o'sib borayotgan Islom da'vatining kelajakdagi markazi sifatida, eng jiddiy strategik o'ringa ega edi. U Makkaga olib boradigan savdo yo'llarini nazorat qilar edi, Makka aholisi esa har yili yarim million oltin dinorga yaqin qiymatdagi tovarlar bilan savdo qilardi. Karvon yo'llarining xavfsizligi farovon iqtisodiy hayotning barqarorligi uchun hal qiluvchi ahamiyatga ega edi. Bularning barchasini hisobga olib, mushriklar o'zlarini jiddiy xavf qisqichida his qildilar. Shu sababli ular bu yaqinlashib kelayotgan xavfning oldini oladigan eng samarali usulni izlay boshladilar. Ular Nubuvvatning o'n to'rtinchi yili, Safar oyining 26-kuni, ya'ni milodiy 622-yil 12-sentyabr, Buyuk Aqaba bay'atidan ikki yarim oy o'tgach, payshanba kuni yig'ilish o'tkazdilar. O'sha kuni "Makka parlamenti" kun tartibida bitta masala bilan eng jiddiy yig'ilishni o'tkazdi: o'sha to'lqinni to'xtatish maqsadida qanday samarali choralar ko'rish kerak. Yig'ilishda barcha Quraysh qabilalarini vakil qilgan delegatlar ishtirok etdilar, ularning eng nufuzlilari quyidagilar edi:

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: