Annabi (saw) ba kawai ya kira mutane zuwa Musulunci ba, kuma ba kawai ya soki tsarin rayuwa da imani marasa gaskiya da ke kewaye da shi ba. Ya kuma yi aiki sosai don kafa Daula ta hanyar zuwa wajen masu iko, da waɗanda ke da matsayin mulki ko waɗanda za su iya ba shi mulki. Wannan ana kiransa nusrah (goyon baya), kuma babban al'amari ne mai muhimmanci ga harkar Musulunci a yau. Yayin da Annabi (saw) yake shirya al'umma ta hanyar kiransa a fili, manyan mutane masu tasiri a Madina sun bada gudummawa wajen kafuwar Daular Musulunci a can ta hanya ta halitta, ba tare da buƙatar juyin mulki ba, wanda a wasu yanayi daban zai iya zama wajibi. Mutane da yawa ba sa fahimtar cewa nasarar da aka samu bayan Hijrah ta zo ne a ƙarshen gwagwarmaya mai tsawo, gwagwarmayar da za ta zama wajibi idan muna son dandana irin wannan nasara. Allah (swt) yana cewa,.

The Prophet (saw) did not only call to Islam and attack the corrupt systems and beliefs around him, but he also actively worked to establish the State by approaching those with the authority to rule, those who were in positions of authority or could hand him authority - this is known as nussrah (support) and is a critical issue for the Islamic movement today. While the Prophet (saw) was preparing society with his open call, the actual influential people in Madinah facilitated the birth of the Islamic State there naturally, without the need for a coup d’état, which may have been needed in different circumstances. Many fail to recognise that the triumph which resulted after the Hijrah came at the end of a long struggle, one that will be necessary if we are to taste the same victory. Allah (swt) says,.

"Shin mutane suna tsammanin za a bar su su ce: Mun yi imani, ba tare da an jarrabe su ba? Lalle ne mun riga mun jarrabi waɗanda suka gabace su. Lalle ne Allah zai san waɗanda suka yi gaskiya, kuma zai san waɗanda suke ƙarya." [TMQ 29:2-3].

“Do they think they will be left to say: We believe without being tested? Surely We had tested those who came before them. Surely Allah will know who are faithful and who make a lie.” [TMQ 29:2-3].

بينما كانت رسالة الإسلام تصل إلى جماهير أوسع فأوسع، فإن الأرض الفعلية (الدار) التي كان النبي ﷺ يحتاجها ليطلق النظام منها، وليحمله إلى البشرية بالدعوة والجهاد، ظلت بعيدة عنه. فقد أمضى وقتاً يتصل مباشرة بزعماء القبائل وأصحاب السلطة في شبه الجزيرة العربية، طالباً منهم مباشرة النصرة لأن يُحكم بالإسلام. ولم يكن الإسلام ليُحصر في عقيدة وبضع شعائر تعبدية فردية؛ بل كان على من آمن به أن يحكم به. قال الله سبحانه وتعالى: {وَمَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللَّهُ فَأُولَٰئِكَ هُمُ الْكَافِرُونَ} [المائدة: 44].

Whilst the message of Islam was reaching wider and wider audiences the actual land (dar) which the Prophet (saw) needed to launch the system and from which he could carry it to mankind through invitation and jihad eluded him. He (saw) spent time approaching directly the heads of tribes and those in power around the Arab peninsula, asking directly for the support to rule by Islam. Islam could never be limited to a belief system and a few individual religious rituals; those that believed in it had to rule by it. Allah (swt) says,. “If anyone rules by other than what Allah has revealed, they are disbelievers.” [TMQ 5:44].

Yawancin kabilu Annabi (saw) ya je wurinsu, kuma sau da yawa Abu Bakr (ra) yana tare da shi, wanda ya ƙware sosai a kan kabilu daban-daban da asalin nasabarsu. Misali ɗaya ya isa ya tabbatar da wannan batu. An je wurin Bani Amir ibn Sa‘sa‘ah, kuma bayan tattaunawa mai tsawo da ta shafi Musulunci har zuwa ƙarfin sojojinsu, an tabbatar cewa wannan kabila tana da ƙarfi sosai da za ta zama wurin farawa ga sabuwar daula, kuma sun shirya goyon bayan Annabi (saw). Sai dai sun gabatar da sharadi guda ɗaya, suna tambayar ko za su sami iko (mulki daga kabilarsu) bayan Annabi (saw). Annabi (saw) bai karɓi goyon bayansu ba, ya kuma amsa da cewa "Allah yana ba da iko ga wanda Ya ga dama", kuma bai yarda da wata sulhu a cikin addini ba, ko a lokacin da shi da sahabbansa suke fuskantar wahala mai girma.

Many tribes were approached by the Prophet (saw) who was often accompanied by Abu Bakr (ra) who was an expert on the various tribes and their genealogies. One example suffices to prove this point. The bani (tribe) Amir ibn Sa‘ssah were approached and after many discussions ranging over Islam to their military strength it was determined that this tribe was sufficiently strong to be a launching point for the new state, and they were prepared to support the Prophet (saw), however they put one condition in querying whether they would have the authority (rule from their tribe) after the Prophet (saw). The Prophet (saw) did not accept support from them and responded that “Allah gives the authority where He wills” and could not accept any compromise in the deen even at a time when he and his companions were facing great hardship.

Sa'ad da goyon bayan da babu shakka ya zo daga kabilun Aws da Khazraj na Yathrib (Madina), Annabi ﷺ ya nuna a fili muhimmancin samun iko da mulki don Musulunci. A alkawarin 'Aqabah na biyu, a daren da ya yi nisa, ya nemi naqeeb (shugabanni) goma sha biyu daga cikinsu da su fito gaba, domin su ne za su tabbatar da mika mulki gare shi ﷺ da cikakken yarda da shi da saƙonsa.

When the unequivocal support did come from the tribes of Aws and Khazraj from Yathrib (Madinah) the Prophet (saw) showed clearly the importance of getting the power and authority for Islam. At the second pledge of ‘Aqabah, late into the night he (saw) asked for twelve naqeeb (leaders) from them to come forward as it was they that were going to ensure the handing of power to him with full conviction in him and his message.

Lokacin da Annabi (saw) ya kammala hijira zuwa Madina, aka ba shi cikakken iko, sai ga sojojin shugabannin kabilu na da suka fito da yawa washegari da safe don kare sabon shugabansu da sabuwar Daular Musulunci. Har ma Abdullahi ɗan Ubayy ɗan Salul, wanda daga baya aka sanya shi a matsayin shugaban munafukan Madina, ya gane cewa an ƙwace iko ta hanyar shirye-shirye masu kyau, lokacin da ya ce cikin kishi, "An shirya wannan da daddare."

When the Prophet (saw) did complete the Hijrah to Madinah, and was given the full authority, the forces of the previous tribal leaders were seen out in force the very next morning to defend their new leader and the new Islamic State. Even ‘Abdullah ibn Ubay ibn Salool later labelled as the head of the hypocrites of Madinah recognised that power had been taken through proper preparations when he jealously said, “This has been planned in the night.”.

Annabi ﷺ ya tabbatar da cewa babu wata ƙasa da ba ta da iko, kuma babu iko da ba a gina goyon bayansa daga waɗanda ke da ikon isar da mulki ba. Zai yi kyau a yi tunanin cewa a duniyar yau al'ummar Musulmi za ta fito a dandazo a titunan birane tana neman a aiwatar da Musulunci, kuma gwamnatocin cin hanci da rashawa za su ajiye mulki su miƙa shi, amma idan ba a samu irin wannan haihuwar ta halitta ba, to mai yiwuwa ne Ƙasar za ta buƙaci taimakon mabiya masu gaskiya daga cikin waɗanda ke da tasiri, kamar sojoji.

The Prophet (saw) proved that there could be no state without authority and there could be no authority without building the support from those that could deliver power. It would be nice to think that in today’s world the Ummah would come out on mass in the streets demanding the implementation of Islam and that the corrupt regimes will lay down and pass the power on, but in the absence of such a natural birth it is likely that the State will need the assistance of a sincere following from those of influence like the army.