An Manzannin da suka gabace ka ma an karyata su, amma sun yi haƙuri a kan ƙaryatawarsu, har nasararmu ta zo musu.

“And Messengers before you were belied and yet they remained patient after their rejection and persevered until our Victory came to them” (TMQ al-An’am, verse 34)

Ibn Katheer ya ruwaito daga Imam Ali (ra) cewa: "Lokacin da Allah ya umarci Manzonsa ﷺ ya gabatar da kansa ga kabilun Larabawa, sai ya fita zuwa Mina tare da ni da Abu Bakr (ra), inda muka je wani taro na kabilun Larabawa."(Bidayah wan Nihayah Vol 3)

Ibn Katheer has narrated from Imam Ali (ra): “When Allah commanded His Messenger (saw) to present himself to the Arab tribes, he went out to Mina accompanied by myself and Abu Bakr (ra) where we came to a gathering of the Arab tribes.”(Bidayah wan Nihayah Vol 3)

Saboda haka, Annabi ﷺ ya fara zuwa wajen kabilu daban-daban da shugabannin kabilu don samun Nusrah, watau goyon bayan zahiri, domin kafa ikon Annabi ﷺ, wanda a aikace shi ne ikon addini. Ya nemi goyon bayan soja daga waɗanda suke iya kiyaye ikonsa ﷺ da kare Musulmi. Wani iko da zai iya tabbatar da aiwatar da Musulunci da yaɗa Musulunci a faɗin duniya ta hanyar soja.

Hence, the Prophet (saw) started to approach the various different tribes and tribal leaders in order to secure the Nussrah i.e. the physical support so as to establish the authority of the Prophet (saw), which is practically the authority of the Deen. He went seeking military support from those that were capable of maintaining his (saw) authority and protecting the Muslims. An authority that would be able to ensure the implementation of Islam and the carrying of Islam across the world militarily.

Imam At-Tirmidhi ya ruwaito a cikin al-Jami'u cewa a lokacin kasuwar Ukaz, Annabi ﷺ yakan isar da bushara ta Aljannah da alkawuran nasara ga waɗanda suka yi imani kuma suka ɗauki Musulunci. Yakan bayyana musu a fili cewa lallai za su yi nasara, su yi mulkin dukan Larabawa da Jazirar Larabawa, kuma su ci Farisa idan suka shelanta Tauhidi suka karɓi ikon Annabi ﷺ. Ibn Ishaq ya ruwaito daga az-Zuhri (ra) cewa Annabi ﷺ "ya je wurin Banu 'Aamir bin Sa'sa'ah, ya kira su zuwa ga Allah, ya kuma miƙa kansa gare su: "Ku ba ni goyon baya, ku kare ni." (Ibn Hisham). Ɗayansu mai suna Bayhara bin Firas ya ce: "Na rantse da Allah, idan zan iya kama wannan matashi daga Quraish, to da shi zan ci dukan Larabawa." Sai ya tambayi Annabi ﷺ: "Kana ganin idan muka bi ka, Allah ya ba ka nasara, za mu sami shugabanci bayanka?" Sai ya amsa: "Umarni na Allah ne, yana sanya shi inda ya so." Bayhara ya ce: "Shin za mu miƙa wuyanmu ga Larabawa don kare ka, sa'an nan idan ka ci nasara, umarni zai koma wani wurin? Ba mu buƙatar addininka!" Sa'ad da labarin ya isa ga wani Shaikh na Banu 'Aamir wanda bai sami damar yin Hajji ba, saboda haka bai halarci taron ba, sai ya ce: "Ya ku Banu 'Aamir, akwai hanyar da za mu gyara wannan? Akwai hanyar da za mu dawo da wannan dama da muka rasa? Na rantse da Wanda ran raina yake a hannunsa, babu wani zuriyar Isma'il da ya taɓa ƙaryata wannan. Lallai gaskiya ne! Me ya faru da hankalinku na yanke hukunci a kansa?" (Ibn Hisham ya ruwaito shi, haka kuma Imam at-Tabari a Tarihinsa juzu'i na 6, da kuma Al-Bidaya wan-Nihaya na Ibn Kathir juzu'i na 3 shafi na 139).

Imam Tirmidhi narrates in his al-Jami’u that during the Ukaz forum the Prophet (saw) would communicate the glad tidings of Jannah and promises of success to those who believed and carried Islam. He would openly inform them that they would surely prosper, rule the whole of the Arabian Peninsula and subdue Persia if they professed Tawheed and accepted the authority of the Prophet (saw). Ibn Ishaq narrates from az Zuhri (ra) that the Prophet (saw) “Went to the Banu ‘Aamer bin Sa’sa’ah called them to Allah and offered himself to them: “Give me the support and protect me” (Ibn Hisham)). One of them by the name of Bayhara bin Firas said, ‘By Allah if I could take this young man from the Quraysh then I could conquer all the Arabs with him’. He then asked the Prophet (saw), ‘Do you think that if we followed you and Allah gave you the victory that we could have the command after you?’ He (saw) replied, ‘The Command belongs to Allah, who places it where he wills..’ Bayhara replied, ‘Are we to expose our throats to the Arabs in your defence and then when you are victorious the command will go somewhere else? We do not need your Deen!’ When this news reached one of the Shaykhs of Banu ‘Aamer who was unable to make the Hajj, and consequently the meeting, he stated, ‘Banu ‘Aamer is there any way we can make this right? Is there any way we can regain this lost opportunity? By Him in whose hand is my soul no descendant of Isma’eel has ever falsified this. It is indeed the Truth! What happened to your ability to judge him?’ (Also narrated by Ibn Hisham and Imam at-Tabari in his Tareekh volume 6 and also the Bidayah wan Nihayah of Ibn Kathir Vol 3 p. 139).

Annabi ﷺ ya kuma shiga tattaunawa da Banu Sheeban bin Thalabah, waɗanda suka bayyana cewa za su goyi bayan Annabi ﷺ a kan Larabawa amma ba a kan Farisawa ba. Annabi ﷺ ya sake ƙin wannan goyon baya mai sharadi, domin yana neman goyon baya ba tare da sharadi ba a kan duniya baki ɗaya, al'amarin da ke nuna cewa yana da hangen nesa na yaɗa wannan Addini da kuma cin galaba a kan wasu da shi, da zarar an kafa shi.

The Prophet (saw) also entered into discussions with Banu Sheeban bin Thalabah who stated that they would support the Prophet (saw) against the Arabs but not against the Persians. Again, the Prophet (saw) refused this conditional support as he (saw) was seeking an unconditional support against the whole of the world, a matter which indicates that he (saw) had a vision of spreading and conquering others with this Deen once it was established.

Har ila yau, Ibn Kathir ya ruwaito a cikin littafinsa Bidayah wan Nihayah daga Abdullah ibn Ka'ab ibn Malik cewa, "Manzon Allah ﷺ ya je wani reshe na Banu Kalb wanda shugabansu shi ne Malih. Ya kira shi zuwa ga Allah, sannan ya nemi kariya (Nussrah), amma suka ki amincewa da shi." (Bidayah wa-Nihayah, Juzu'i na 3, shafi na 139).

Also, Ibn Kathir has narrated in his Bidayah wan Nihayah from Abdullah ibn Ka’ab ibn Malik that, “the Messenger (saw) went to a branch of the Banu Kalb whose leader was Malih. He invited him towards Allah and then demanded protection (Nussrah), but they turned him down” (Bidayah wa-Nihayah Vol. 3 page 139).

Ibn Abbas (ra) ya ruwaito cewa Ali bin Abi Talib (ra) ya gaya masa, "Lokacin da Allah, Mai tsarki, Maɗaukaki, ya umarci Annabinsa (saw) ya yi da'awa a tsakanin kabilun Larabawa, sai ya fita tare da Abu Bakr (ra) zuwa Mina. Muka je wani taron kabilun Larabawa. Sayyidina Abu Bakr ya gaba ya yi wa su sallama. Ya kasance yana gaba a irin waɗannan lokuta domin ya ƙware a nasabar Larabawa. Ya tambaya, 'Wace kabila ce ku?' Suka ce, 'Rabi'ah.' 'Wane reshe na Rabi'ah?' ya sake tambaya." Sai aka ruwaito wani dogon Hadisi wanda a cikinsa aka ce (daga Sayyidina Ali): "Sannan muka je taron wata kabila mai daraja da natsuwa. Akwai wasu dattawa masu daraja da mutunci zaune a wurin. Abu Bakr ya gaba ya yi sallama." Ali ya ƙara da cewa, "Ya kasance yana gaba a dukkan irin waɗannan lokuta. Abu Bakr ya tambaye su, 'Wace kabila ce ku?' Suka ce, 'Mu Banu Shaiban Tha'labah ne.' Sai Abu Bakr ya ce wa Manzon Allah (saw), 'Iyayena su zama fansa a gare ka, babu wanda ya fi su daraja a cikin wannan kabila.' Maruq ibn Amr, Hani ibn Qabisah, Mathanna ibn Haritha, da Nu'man ibn Sharik suma suna cikin wannan kabila. Mafruq ibn Amr yana da dangantaka ta kusa da Abu Bakr. Shi ne mafi fasaha a cikinsu. Gashin kansa guda biyu (watau tsinka) na sauka har kirjinsa. A cikin wannan taro shi ne ya fi kusa da Abu Bakr. Abu Bakr ya tambaye su, 'Adadinku nawa?' Suka ce, 'Mu dubu ne a adadi; dubu kuma ba ƙaramin adadi ba ne.' 'Ya batun kariyarku?' Abu Bakr ya tambaya. 'Mukan yi gwagwarmaya koyaushe (don kare kanmu), domin kowace al'umma tana wajabta ci gaba da gwagwarmaya.' Sai Abu Bakr ya tambaya, 'To ya sakamakon yaƙin tsakaninku da abokan gābarku yake?' Mafruq ya ce, 'Idan muka yi yaƙi, muna cikin ɗaya daga cikin ƙarfin zuciyarmu kuma yaƙin yana cikin zafi. Muna kula da dawakan yaƙi fiye da yaranmu; kuma muna fifita makamai a kan dabbobin nono.'" Dangane da nasara, daga wurin Allah take. Wani lokaci mu muke samun nasara, wani lokaci kuma su suke samun nasara.

Ibn Abbas (ra) narrated that Ali bin Talib (ra) told him, “When Allah, the Glorified, the Sublime, asked His Prophet (saw) to preach among the tribes of Arabia, he set out along with Abu Bakr (ra) for Mina. We went to one of the assemblies of the Arabian tribes. Sayyidana Abu Bakr came forward and paid Salam to them. He always came forward on such occasions because he was an expert in the lineage of the Arabs. He asked: “Which of the tribes are you”. They replied, ‘Rabiah’. ‘Which branch of Rabi-’ah’? He again asked.” Then a long Hadith has been transmitted in which it has been told (by Sayyidana ‘Ali): “Then we went to an assembly of a tribe which was very dignified and quiet. A number of honourable and dignified old men were sitting there. Abu Bakr came forward and paid Salam.” ‘Ali further said, “He always came forward on all such occasions. Abu Bakr asked them, ‘Which of the tribes are you?’ They said, “We are Banu Shaiban Tha’libah.’ Then Abu Bakr told the Messenger of Allah (saw) ‘May my parents be sacrificed for you, none besides them is more honourable in this tribe.’ Maruq ibn Amr, Hani ibn Qabisah, Mathanna ibn Haritha, and Nu’man ibn Sharik were also present in that tribe. Mafruq ibn Amr was closely related to Abu Bakr. He was the most eloquent person of them. Two locks of his hair (i.e. braid) came down to his chest. In that assembly he was nearest to Abu Bakr. Abu Bakr asked them, ‘What is your number?” They said, ‘We are one thousand in number; and one thousand is not a little figure.’ ‘What about your defence?’ asked Abu Bakr. ‘We always struggle (and defend ourselves), for every nation is bound to keep on struggle.’ Then Abu Bakr asked, ‘ What about (the result of) the battle between you and your enemies?’ Mafruq said ‘ When we fight, we are in one of our furies and the battle is enraged. We take care of the horses, used in the battle, more than our children; and prefer weapons over the milk-animals. So far as the victory is concerned, it is from Allah. Sometimes we gain victory, sometimes they gain victory.

Ya ce, "Ina ganin kai mutumin Kuraishawa ne." Sai Abu Bakr ya ce, "Ina ganin ka riga ka ji labarin Manzon Allah ﷺ." Bayan ya gyada kai zuwa ga Annabi ﷺ, ya ce, "Shi ne wannan." Mafruq ya ce, "Mun ji labari." Sannan ya juya hankalinsa zuwa ga Manzon Allah ﷺ ya tambaya, "Ya ɗan'uwana Kuraishawa! Zuwa ga me kake kira?" A kan haka Manzon Allah ﷺ ya matso gaba ya zauna a wurin, yayin da Abu Bakr ya tsaya yana inuwantar da shi da wani yanki na zane. Manzon Allah ﷺ ya ce, "Ina kiran ku da ku shaida cewa babu abin bauta da gaskiya sai Allah. Ni Manzon Allah ne; kuma ku ba ni mafaka da kariya, ku taimake ni har sai na cika aikin da Allah ya ɗora mini. Kuraishawa sun karya umarnin Allah a fili, sun ƙaryata Manzonsa, kuma sun yarda da ƙarya a maimakon gaskiya. Allah kuwa shi ne Makaɗaici, Mai wadatar kansa, Abin godiya." Ya sake tambaya, "Me kuma kake wa'azi? Ya ɗan'uwana Kuraishawa!" Sai Manzon Allah ﷺ ya karanta ayoyi masu zuwa:

I think you belong to Quraysh.’ Then Abu Bakr said, ‘I think you would have been informed about the Messenger of Allah (saw)’ After nodding towards the Holy Prophet, he said, ‘That’s he.’ Mafruq said, ‘We have received the news.’ Then he turned his attention towards the Messenger of Allah (saw) and asked, O my Quraysh brother. Towards which thing do you invite?’ On this the Messenger of Allah (saw) came forward and sat down over there while Abu Bakr remained standing shadowing over him with a piece of cloth. The Messenger of Allah (saw) said, ‘I call you to bear witness that none is worthy of worship besides Allah. I am the Messenger of Allah; and that you shelter and protect me; and help me until I discharge the duty placed upon me by Allah. The Quraish have openly violated Allahs’ commands, refuted his Messenger, and have contented with the falsehood instead of the truth. And Allah is the One, who is the Self-sufficient, the Praiseworthy.’ He further asked, ‘What do you preach again? O my Quraish brother!’ Then the Messenger of Allah recited the following verses:

“Ka ce: ‘Ku zo, zan karanta muku abin da Allah ya haramta muku da gaske: kada ku haɗa kowane abu da shi a matsayin abokin tarayya… Haka ne ya umurce ku, domin ku zama masu takawa.’” (TMQ al-An’am, ayoyi 151-153)

“ Say: ‘Come, I will rehearse what Allah hath (really) prohibited you from’: join not anything as equal with him… Thus doth he command you that ye may be righteous.” (TMQ al-An’am, verses 151-153)

Mafruq ya sake tambaya, ya ce: "Ka ƙara faɗa mini wani abu game da da'awarka, ya ɗan'uwana Ƙuraishe! Wallahi wannan magana ba ta kowa ce daga cikin mazauna duniya ba. Da ce ta wani ne, da mun sani." Sai Manzon Allah ﷺ ya karanta wannan ayar:

Mafruq again enquired, ‘Tell me something more about your preaching, O my Quraish brother! By Allah this speech is not of anyone who inhabits the earth. If it were theirs, we should recognise them’. On this the Messenger of Allah (saw) recited the following verse,

"Allah yana umurni da adalci da aikin alheri. Da bayar da taimako ga 'yan uwa na jini. Kuma yana hana aikata mugunta, da abin ƙi (munkar) da ayyukan tawaye. Yana yi muku wa'azi domin ku yi tunani."

‘Allah commands justice and the doing of good. And giving help to kith and kin. And forbids evil deeds, Munkar and rebellious actions. He admonishes you so that you may take heed.” (TMQ al-Nahl, verse 90)

Mafruq ya ce: ‘Ya Quraishi! Wallahi, ka yi kira zuwa ga kyawawan dabi'u da mafi kyawun ayyuka. Wannan al'umma da gangan ta saba wa Gaskiya, wadda ta musanta ka kuma ta tayar maka da kai.’ Sannan Mafruq ya yi magana kamar yana so Hani bin Qabisah ma ya shiga cikin tattaunawar, ya ce, “Shi ne shugabanmu, Hani ibn Qabisah. Shi ne shugaban addininmu.” Jin haka, sai Hani ya ce, ‘Ya ɗan'uwan Quraish! Na ji jawabinka kuma na shaida shi. Penderanmu na iya zama mara kyau idan muka yanke shawarar barin addininmu mu bi ka a wannan taron farko. Ka sani cewa ba mu taɓa haɗuwa ba kafin wannan, kuma ba mu fatan haɗuwa a nan gaba (mai zuwa). Saboda haka, ka ba mu dama mu yi tunani game da aikinka, in ba haka ba zai yiwu mu yanke shawara ba daidai ba. Bari mu yi tunani sosai a kan wannan, domin gaggawa na iya zama sanadin kuskure.’

Mafruq said: ‘Oh Quraishi! By Allah, you have invited towards high values and best of the deeds. That nation has intentionally violated the Truth, who refuted you and revolted against you.’ Then Mafruq talked in such a way as though he wanted Hani bin Qabisah as well to take part in the discussion, and said, “ He is our leader, Hani ibn Qabisah. He is our religious leader. Hearing that Hani said, ‘O Quraish brother! I heard your speech and testified it. Our decision may be defective if we decide to give up our religion and follow you in this first meeting. You know that we have neither met before this, nor we hope to meet again in (the near) future. Therefore, give us a chance to think over your mission, otherwise it is possible that we would take a wrong decision. Let us have a serious thought over this because hurriedness may be a cause to err.

Muna da al'umma tare da mu. Ba daidai ba ne a gare mu mu yanke shawara irin wannan ba tare da samun amincewarsu ba. Kai, don Allah ka koma yanzu, ka yi tunani a kan wannan, sannan ka bar mu mu yi tunani a kan wannan ma.' Shi kuma (watau Qabisah) ya bi wata hanya kamar yana so Muthanna ibn Haritha ma ya shiga cikin tattaunawar. Sannan ya gabatar da shi yana cewa, 'Shi ne Muthanna, shugabanmu kuma kwamandanmu a fagen yaƙi.' Muthanna ya ce, 'Ya ɗan'uwana Ƙuraishawa! Ni ma na ji jawabinka, kuma na yi mamakin maganganunka. Na yi matuƙar mamaki da koyarwarka. Amsar da zan ba ka daga gefena tana kama da wadda Hani ibn Qabisah ya bayar. Muna zaune a wuri da ke kewaye da kwaruruka biyu a gefuna biyu, ɗayansu shi ne Yamamah ɗayan kuma Samawah.'

We have a nation with us. It is improper for us to take a decision in such a case without having their confidence. You, please go back now, think over it and let us have a thought over this as well.’ He (ie. Qabisah) also adopted such a way as though he wanted Muthanna ibn Haritha as well to take part in the discussion. Then he introduced him by saying, ‘’he is Muthanna, our leader and commander in the battlefield.’ Muthanna said, ‘ O my Quraish brother! I also heard your speech and admired your talks. I was rather amazed with your teachings. The answer from my side is similar to the one given by Hani ibn Qabisah. We live in such a place which is surrounded by two valleys on its two sides, one of that is Yamamah and the other Samawah’.

Manzon Allah ﷺ ya tambaya, "Me kuke nufi da waɗannan kwaruruka biyu?" Sai ya amsa, "Ɗayansu hamadar Larabawa ce da tuddai marasa amfani; ɗayan kuma ƙasar Farisa ce mai koguna na Kisra (Chosroes). Muna da yarjejeniya da Kisra (Sarkin Farisa), saboda ita muke zaune a can. Bisa ga yarjejeniyar, ba mu da izinin tayar da wani sabon motsi ko bayar da mafaka ga duk wanda ya fara wani sabon motsi. Yana yiwuwa aikinka ya zama abin ƙi ga Sarki (na Farisa). Wanda ya aikata laifi wani lokaci ana yi masa afuwa kuma ana karɓar uzurinsa a Larabawa, amma wannan ba haka yake ba a wajen Farisawa. A can ba a yafe wanda ya aikata laifi, kuma ba a karɓar uzurinsa. Idan kana buƙatar taimakonmu [da mafakarmu] a Larabawa, mun shirya domin hakan." Manzon Allah ﷺ ya ce, "Ina ganin ba ku nuna wata damuwa wajen amsa mini ba, muddin dai kuna gaskiya a maganarku. Mutumin da yake taimakon addinin Allah shi ne wanda aka kare shi ta kowane fanni." Sa'an nan Manzon Allah ﷺ, yana riƙe da hannun Abu Bakr (ra), ya tashi daga wurin.

The Messenger of Allah (saw) asked, ‘What do you mean by these two valleys?’ He replied, ‘One of them is the desert of Arabia and the barren hills; while the other is the land of Persia having the canals of Kisra (Chosroes). We have a treaty with Kisra (the Persian Emperor) due to which we are staying there. According to the treaty we are not authorised to raise any new movement or give asylum to such a person who initiates a new movement. It is possible that your mission might be disliked by the Emperor (of Persia). An offender is sometimes pardoned and his excuse is acknowledged in Arabia but this is not the case of the Persians. An offender is not pardoned there and his excuse is not accepted. If you need our help [and shelter] in the Arabia, we are ready for that.’ The Messenger of Allah (saw) said, ‘I think you do not show any reservation in replying me, provided you are true in your statement. Only that person supports Allah’s religion, who is protected from all sides.’ Then the Messenger of Allah (saw) holding the hand of Abu Bakr (ra) got up from there.

(An ruwaito shi ne Abu Na'im a cikin "Dala'il-al-Nubuwah", shafi na 96. Ibn Katheer ya ruwaito shi a cikin "Al-Bidayah" Juzu'i na 3, shafi na 142: Abu Na'im ne ya ruwaito; a cikin Sahihin Imam al-Hakim; da kuma Sunan al-Baihaqi. Riwayar da ke nan ita ce ta Abu Na'im.)

(Transmitted by Abu Na’im in “Dala’il-al-Nubuwah”, p.96. It has been related by Ibn Katheer “Al-Bidayah” Vol 3 page 142: Transmitted by Abu Na’im; In the Saheeh of Imam al Hakim; and and also the Sunan Baihaqi. The narration here is Abu Na’ims)

An an rawaito cewa Annabi (saw) ya dage ya je kabilu sama da arba'in yana neman Nusra kafin ya samu nasara wajen mutanen Madina. Wannan maimaitawa, daidaito da kuma yadda Annabi (saw) bai karɓi wani sharadi ba, kamar waɗanda Banu 'Aamer da Banu Sheeban suka gabatar, duk da cewa wannan yana da alaƙa da wajibcin kafa ikon Musulunci, wanda Annabi (saw) ya bayyana a matsayin al'amarin rayuwa da mutuwa, yana nuna hukuncin Shari'ah na neman goyon bayan zahiri (Nusra). Haka kuma, wannan yana nuna cewa hakan wani muhimmin ɓangare ne na hanyar kafa Daular Musulunci.

It has been narrated that the Prophet (saw) persisted and went to over 40 tribes in order to seek the Nussrah before he succeeded with the people of Madinah. This repetition, consistency and the Prophet’s (saw) non-acceptance of any conditions such as those presented by Ban ‘Aamer and Banu Sheeban, despite the fact that it was connected to the obligation of establishing the authority for Islam, which had been defined by the Prophet (saw) as a life and death issue, indicate the Shari’ah rule of seeking the physical support (Nussrah). Also, this indicates that it is an integral part of the method to establish the Islamic State.

Kabilun Aws da Khazraj, waɗanda su ne masu fada-a-ji a Madinah, a ƙarshe sun ba da goyon baya (An-Nusrah) ga Annabi ﷺ, don haka aka san su da suna Ansar (masu taimako). Ibn Hisham ya ruwaito cewa Annabi ﷺ ya gana da shugabannin Aws da Khazraj a al-'Aqabah kafin Hajji, ya kuma karɓi alkawari daga gare su. Wannan alkawari an san shi da Bai'atul-Harb (Alkawarin Yaƙi). Kafin su yi alkawarin, at-Tabari (Vol. 6 Par 1220) ya ruwaito cewa al-'Abbas ne ya fara magana a tattaunawar. Al-Bara' na Ansar ya ruwaito cewa al-'Abbas ya yi magana da Ansar yana cewa: "Ya ku mutanen Khazraj (ma'ana Aws da Khazraj a al'adar Larabawa)... idan kuna ganin za ku iya cika alkawarin da kuka yi, kuma ku kare shi (ma'ana Manzon Allah ﷺ) daga abokan gābansa, to ku ɗauki nauyin da kuka ɗora wa kanku. Idan kuma za ku bar shi, ku miƙa shi bayan ya zo muku, to ku bar shi yanzu, domin mutanensa suna girmama shi, kuma yana cikin aminci a ƙasarsa." Mun ce masa: "Mun ji abin da kake faɗa. Yi magana yanzu, ya Manzon Allah, ka zaɓi abin da kake so wa kanka da Ubangijinka." Sai Manzon Allah ﷺ ya yi mana magana, ya karanta Alkur'ani, wanda ya sa muka yi marmarin Musulunci. Sannan ya ce: "Zan shiga alkawari da ku, a kan sharaɗin cewa za ku kare ni kamar yadda kuke kare matanku da 'ya'yanku." Sai al-Bara' ya riƙe hannunsa ya ce: "Na rantse da Allah, za mu kare ka kamar yadda muke kare matanmu. Ka karɓi mana rantsuwar alkawari, ya Manzon Allah, don mu mutanen yaƙi ne, mutanen sulke ne. Mun gāje wannan daga zamani zuwa zamani." Annabi ﷺ ya ba da alkawarin: "Zan yaƙi duk wanda kuke yaƙi, kuma zan yi zaman lafiya da duk wanda kuke yin zaman lafiya da shi; jinina jininku ne, alkawarina kuma alkawarinku ne" (Ibn Hisham). Daga nan at-Tabari ya ambata cewa Annabi ﷺ ya ce musu: "Ku fito mini da shugabanni goma sha biyu daga cikinku." Daga baya, bayan an yi mubaya'ar, Quraishawa suka tambayi Aws da Khazraj ko irin wannan yarjejeniya ta faru. Mushrikai daga kabilar da ba su halarta ba sun ce ba su san da wata yarjejeniya irin wannan ba. Haka kuma, lokacin da Annabi ﷺ ya yi hijira zuwa Madina, ya yi ta cikin sirri.

The tribes of the Aws and the Khazraj, who were the power brokers of Madinah, finally gave the support (Nussrah) to the Prophet (saw) and thus came to be known as the Ansar (helpers). Ibn Hisham narrates that the Prophet (saw) met with the leaders of the Aws and the Khazraj at al-’Aqabah before the Hajj and took the pledge from them. This pledge is known as the Bay’atul-Harb (The Pledge of War). Before they took the pledge at-Tabari (Vol. 6 Par 1220) narrates that al-’Abbas was the first to speak in the negotiations. Al-Bara’ of the Ansar narrates that al-’Abbas addressed the Ansar saying, “O people of Khazraj (meaning Aws and Khazraj in Arab custom) …if you think that you can fulfil your promises which you made and defend him (meaning the Messenger (saw)) against his enemies, then assume the responsibility which you have taken upon yourselves. If you are going to abandon him and hand him over after he has come to you, then leave him now, for he is honoured by his people and safe in his land’. We said to him we have heard what you have said. Speak now Messenger of Allah and choose what you want for yourself and your Lord. Then the Messenger of Allah (saw) spoke to us and recited of the Qur’an which made us desirous of Islam. Then he(saw) said ‘I will enter into a contract of allegiance with you, provided that you protect me like you protect your women and children’. Then al-Bara’ took his hand and stated. ‘By Allah we will protect you like we would our womenfolk. Administer the oath of allegiance to us, O Messenger of Allah, for we are men of war and men of coats of mail. We have inherited this from generation to generation’. The Prophet (saw) gave the pledge ‘I will wage war against whom you wage war against and declare peace with whom you declare peace, my blood is your blood and my pact is your pact’ (Ibn Hisham)). At-Tabari then mentions that the Prophet (saw) asked them ‘Bring forth from amongst yourselves twelve chiefs’. Later on, after the pledge was given the Quraysh asked the Aws and Khazraj if such a pact had taken place. The Mushrikoon from the tribe who weren’t present stated that they knew of no such agreement. In fact, when the Prophet (saw) migrated to Madinah he did so in secret.