Zurarah Al-Bara’ b. ya ci gaba da ba da labari; “Ma’rur ya kama hannunsa don yin alkawari ya ce: ‘Eh, na rantse da Wanda ya aiko ka da gaskiya a matsayin Annabi, za mu kare ka kamar yadda muke kare matanmu da 'ya'yanmu. Haka muke ba ka biyayyarmu, ya Rasulullah. Na rantse da Allah, mu mutane ne na yaki da makamai, wanda muka gada, daga shugaba zuwa shugaba.’ Yayin da Al-Bara’ yake magana, Abul-Haythami Ibnul-Tayhan ya katse shi ya ce: ‘Ya Rasulullah, muna da alaka da wasu mutane (wato Yahudawa), kuma idan muka yanke su, watakila idan mun yi haka Allah ya ba ka nasara, za ka koma ga mutanenka ka bar mu?’ Rasulullah ﷺ ya yi murmushi ya ce: ‘A’a, jini jini ne, kuma ana biyan jini ne kawai da jini. Ni daga cikinku nake, ku kuma daga cikina kuke. Zan yi yaki da wadanda kuke yaki da su, kuma in yi sulhu da wadanda kuke yin sulhu da su.’” [Sira na Ibn Hisham] As’ad b. Zurarah ya ci gaba da ba da labari; “Saboda haka suka ce: ‘Mun yi alkawari gare shi ﷺ cewa za mu shirya domin duk wata asara ga dukiyarmu, ko kisan manyanmu.’ Sai al-Bara ya ce: ‘Ka mika hannunka, ya Rasulullah.’ Sannan dukansu saba’in suka sanya hannayensu a hannun Annabi ﷺ, suka yi masa bai’ah. Lokacin da mutane suka yi bai’ah suka gama, Shaidan ya yi ihu daga al-’Aqabah da murya mafi nisa wacce aka ji, ya ce: ‘Ya ku mutanen al-Akhashib (wato Quraishawa), shin kuna son Muhammadu da Sabiawa (wadanda suka juya daga addininsu) su taru a kan yakinku?’ Manzon Allah ﷺ ya ce: ‘Ku fito mini da shugabanni goma sha biyu, domin su dauki nauyin al’amuran mutanensu kamar yadda Hawariyyun (almajiran) ‘Isa b. Maryam suka yi – Ni kuma ina da alhakin mutanena.’ Suka fito da nuqabaa (shugabannin kabilu biyu). Haka bai’ah ta gudana cikin wannan yanayi na tsantsar imani. Har ta kai ga al-’Abbas b. ‘Ubadah ya ce wa Manzon Allah ﷺ: ‘Na rantse da wanda ya aiko ka da gaskiya! Idan kana so, gobe za mu tunkari mutanen Mina da takubanmu.’ “Manzon Allah ﷺ ya ce: ‘Ba a umarce mu da wannan ba, don haka ku koma ga raƙumanku na hawa.’” [Sirah Ibn Hisham]
Lokacin aikin Hajji ya ƙare, mutane kuma suka bar Makkah, wadda ta yi fushi lokacin da labarin bai‘ah ya isa gare ta. Ibn Sa‘d ya ruwaito a cikin “at-Tabaqaat” daga ‘Urwah, wanda ya ruwaito daga ‘Aishah, cewa sun ce: “Lokacin da mutum saba‘in suka bar Rasulullah ﷺ, sai ya ji cewa Allah ﷻ ya sanya masa kariya, da wata al’umma ta yaƙi, shiri da taimako. Sai dai gwaji ya ƙaru ga Musulmi. Saboda haka sahabban Manzon Allah ﷺ suka koka game da hakan, sai ya ba su izinin yin Hijrah. Sannan Manzon ﷺ ya sanar da su cewa an sanar da shi ƙasar da za su yi ƙaura zuwa gare ta; wannan ita ce Yathrib (Madinah), kuma duk wanda ya so ya bar Makkah, to ya tafi can. Ya ce: ‘Na ga a mafarki ina ƙaura daga Makkah zuwa ƙasa mai itatuwan dabino. Zuciyata ta karkata zuwa al-Yamamah ko Hajar, amma sai ya bayyana cewa birnin Yathrib ne.’” [Ruwayar al-Bukhari da Muslim]
Hakika, yunƙurin neman Nusrah daga kabilu, da bai‘ah ta farko da ta biyu, duk suna nuna cewa Manzon ﷺ yana son wata hukuma mai ƙarfi da kariya da za ta goyi bayan wannan addini. Al’amarin ba a takaita shi ga yada da’wah da jure cutarwa kawai ba. Ya kai har ga matsayin samar da ƙarfi da Musulmi za su kare kansu da shi. Ma’ana ta fi haka girma, har zuwa kafa tushen da zai zama ginshiƙi da babban goyon baya wajen kafa Daular Musulunci, da aiwatar da Musulunci a cikin al’umma, wadda za ta ɗauki saƙon duniya zuwa ga ɗan Adam, tare da ƙarfin da zai kare Musulunci tare da cire duk wani cikas na zahiri da ke kan hanyar yaɗuwarsa.
Hijrah ta faru, kuma ta ƙunshi barin dukiya, ƙasar haihuwa, matar aure da iyali. Hijrah zuwa Madinah ta bambanta gaba ɗaya da Hijrah zuwa Habasha.
Zurarah Al-Bara’ b. continues to narrate; “Ma’rur took his hand to give the pledge and said; ‘Yes, by the One Who sent you in truth a Prophet, we shall protect you as we protect our women and children. Thus we give our allegiance, O Rasool of Allah. By Allah we are men of war and people of arms, which we have inherited, to leader from leader.’ While Al-Bara’ was speaking, Abul-Haythami Ibnul-Tayhan interrupted him and said; ‘O Rasool of Allah, we have ties with other men (meaning the Jews) and if we sever them, perhaps when we have done that and Allah will have given you victory, you will return to your people and leave us?’ The Rasool of Allah smiled and said; ‘No, blood is blood, and blood is only paid for by blood. I am of you and you are of me. I will fight against those whom you fight, and make peace with whom you make peace.’” [Sira of Ibn Hisham] As’ad b. Zurarah continued to narrate; “Hence they said, ‘We gave pledge to him that we would be ready for any loss to our wealth, or slaughter of our noble ones., Then al-Bara said; ‘Stretch forth your hand, O Rasool of Allah.’ Then all seventy of them placed their hands on the hand of the Prophet , and give him the bai’ah. When the people gave the bai’ah and had finished, Shaytan screamed at al-’Aqabah with the most distant voice and could be heard, ‘O people of al-Akhashib (meaning the Quraysh), would you like that Mohammed and the Sabians (who turned away from their deen) gather on your fight?’ Allah’s Messenger said; ‘Bring out to me twelve leaders that they may take charge of their people’s affairs like the Hawariyyoon (disciples) of ‘Isa b. Maryam – And I am responsible for my people.’ They produced the nuqabaa (chiefs from both tribes). This is how the bai’ah took place in this atmosphere of pure Imaan. To the point that al-’Abbas b. ‘Ubadah said to the Messenger ; ‘By the one who sent you in truth! If you so wish, tomorrow we shall turn against the people of Mina with our swords.’ The Messenger said; ‘We have not been commanded to do this, so go back to your riding camels.’” [Sirah Ibn Hisham] The hajj season came to an end, and the people left Makkah, which had become enraged when the news about the bai’ah reached them. Ibn Sa’d reported in his “at-Tabaqaat” on the authority of ‘Urwah who narrated from ‘Aishah, that they said; “When the seventy people left Rasool Allah , he felt that Allah had made for him a protection, and a people of war, readiness and support. However the test increased upon the Muslims. So the companions of the Rasool of Allah complained of this, so he gave them permission to make Hijrah. Then the Messenger informed them that he had been informed of the land they would be migrating to; this was Yathrib (Madinah), and whosoever wanted to leave then let him go there. He said; ‘I saw in my sleep that I was emigrating from Makkah to a land of palm trees. My mind went to al-Yamamah or Hajar, but it appeared to be the town of Yathrib’” [Narrated by al-Bukhari and Muslim] Indeed, the attempts to attain the Nusrah from the tribes, and the first and second bai’ah, all indicate that the Messenger wanted an entity that had power and protection to support this deen. The matter was not restricted just to carrying the da’wah and enduring harm. It went to the point where there should be a power by which the Muslims could defend themselves. Rather it extended much further than this, to the point of establishing the nucleus which would be the cornerstone and main support in establishing the Islamic State, and the application of Islam in society, which would carry the universal message to mankind and carry alongside it the force that would protect Islam and remove from its way all the material obstacles that stand in the way of its propagation. The Hijrah took place and it involved the abandonment of wealth, homeland, spouse and family. The Hijrah to Madinah was completely different to the Hijrah to Abysinnia.