Dan sesungguhnya para Rasul sebelum engkau (Muhammad) telah didustakan, namun mereka tetap sabar setelah didustakan dan mereka terus bersabar hingga pertolongan Kami datang kepada mereka.

“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)

Ibnu Katsir meriwayatkan daripada Imam Ali (ra): “Apabila Allah memerintahkan Rasul-Nya ﷺ untuk menawarkan diri kepada kabilah-kabilah Arab, baginda keluar ke Mina bersama saya dan Abu Bakar (ra), lalu kami tiba di satu perhimpunan kabilah-kabilah Arab.” (Bidayah wan Nihayah, Jilid 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)

Oleh itu, Nabi ﷺ mula mendekati pelbagai kabilah dan pemimpin kabilah untuk mendapatkan nusrah, iaitu sokongan fizikal, bagi menegakkan kuasa Nabi ﷺ, yang pada hakikatnya ialah kuasa agama. Baginda ﷺ mencari sokongan ketenteraan daripada mereka yang mampu mengekalkan kuasa Baginda ﷺ dan melindungi kaum Muslimin. Sebuah kuasa yang dapat memastikan pelaksanaan Islam dan penyebaran Islam ke seluruh dunia secara ketenteraan.

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 Tirmidhi meriwayatkan dalam al-Jami’u bahawa semasa pasar Ukaz, Nabi (saw) akan menyampaikan khabar gembira tentang Jannah dan janji kejayaan kepada mereka yang beriman dan membawa Islam. Baginda akan memberitahu mereka secara terbuka bahawa mereka pasti akan berjaya, akan memerintah seluruh Semenanjung Arab dan menundukkan Parsi, sekiranya mereka mengakui Tauhid dan menerima kewibawaan Nabi (saw). Ibn Ishaq meriwayatkan daripada az-Zuhri (ra) bahawa Nabi (saw) "pergi kepada Bani ‘Aamer bin Sa’sa’ah, menyeru mereka kepada Allah dan menawarkan dirinya kepada mereka: "Berikanlah saya sokongan dan lindungilah saya" (Ibn Hisham). Seorang daripada mereka bernama Bayhara bin Firas berkata, "Demi Allah, jika aku dapat mengambil pemuda Quraisy ini, nescaya aku dapat menakluki seluruh orang Arab dengannya." Dia kemudian bertanya kepada Nabi (saw), "Adakah kamu fikir jika kami mengikutimu dan Allah memberikan kemenangan kepadamu, kami akan dapat memegang kuasa selepas kamu?" Baginda (saw) menjawab, "Kuasa itu milik Allah, yang meletakkannya di tempat yang Dia kehendaki." Bayhara menjawab, "Patutkah kami mendedahkan leher kami kepada orang Arab demi mempertahankanmu, dan apabila kamu menang, kuasa itu akan berpindah ke tempat lain? Kami tidak memerlukan agamamu!" Apabila berita ini sampai kepada seorang Syeikh Bani ‘Aamer yang tidak dapat menunaikan Haji, dan oleh itu tidak hadir dalam pertemuan tersebut, dia berkata, "Wahai Bani ‘Aamer, adakah ada jalan untuk memperbaiki perkara ini? Adakah ada jalan untuk kita mendapatkan semula peluang yang hilang ini? Demi Dia yang nyawaku berada di tangan-Nya, tiada keturunan Isma’il yang pernah berdusta tentang ini. Ini sesungguhnya adalah kebenaran! Di manakah kebolehan kamu untuk menilai baginda?" (Turut diriwayatkan oleh Ibn Hisham dan Imam at-Tabari dalam Tarikhnya jilid 6, dan juga Bidayah wan Nihayah karya Ibn Kathir jilid 3 hlm. 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).

Nabi ﷺ juga mengadakan perbincangan dengan Bani Sheeban bin Thalabah, yang menyatakan bahawa mereka akan menyokong Nabi ﷺ menentang orang Arab tetapi tidak menentang orang Parsi. Sekali lagi, Nabi ﷺ menolak sokongan bersyarat ini kerana baginda ﷺ mencari sokongan tanpa syarat menentang seluruh dunia, suatu perkara yang menunjukkan bahawa baginda ﷺ mempunyai visi untuk menyebarkan dan menakluki yang lain dengan agama ini apabila ia telah ditegakkan.

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.

Ibnu Kathir meriwayatkan dalam kitab Bidayah wan Nihayah-nya daripada Abdullah bin Ka'ab bin Malik, bahawa, "Rasulullah ﷺ pergi kepada satu cabang Bani Kalb yang ketuanya ialah Malih. Baginda menyeru mereka kepada Allah, kemudian meminta perlindungan (Nussrah), tetapi mereka menolak baginda." (Bidayah wa-Nihayah, Jilid 3, halaman 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).

Ibnu Abbas (ra) meriwayatkan bahawa Ali bin Abi Talib (ra) memberitahunya, "Apabila Allah, Yang Maha Suci lagi Maha Tinggi, memerintahkan Nabi-Nya ﷺ untuk berdakwah kepada kabilah-kabilah Arab, baginda keluar bersama Abu Bakar (ra) menuju Mina. Kami pergi ke salah satu perhimpunan kabilah-kabilah Arab. Sayyidina Abu Bakar tampil ke hadapan dan memberi salam kepada mereka. Beliau sentiasa tampil ke hadapan dalam keadaan sedemikian kerana beliau pakar dalam salasilah keturunan bangsa Arab. Beliau bertanya: "Kamu daripada kabilah yang mana?" Mereka menjawab, 'Rabi'ah'. 'Dari cabang Rabi'ah yang mana?' tanya beliau lagi." Kemudian diriwayatkan sebuah hadis panjang yang menceritakan (oleh Sayyidina 'Ali): "Kemudian kami pergi ke perhimpunan sebuah kabilah yang sangat mulia dan tenang. Sejumlah orang tua yang terhormat dan bermaruah sedang duduk di situ. Abu Bakar tampil ke hadapan dan memberi salam." 'Ali selanjutnya berkata, "Beliau sentiasa tampil ke hadapan dalam semua keadaan seperti itu. Abu Bakar bertanya kepada mereka, 'Kamu daripada kabilah yang mana?' Mereka berkata, 'Kami Bani Shaiban Tha'labah.' Kemudian Abu Bakar berkata kepada Rasulullah ﷺ, 'Demi ayah dan ibuku sebagai tebusanmu, tiada yang lebih mulia dalam kabilah ini selain mereka.' Maruq bin Amr, Hani bin Qabisah, Mathanna bin Haritha, dan Nu'man bin Sharik juga hadir dalam kabilah itu. Mafruq bin Amr mempunyai hubungan rapat dengan Abu Bakar. Beliau adalah yang paling fasih berbicara di antara mereka. Dua helai rambutnya (iaitu tocang) menjuntai hingga ke dadanya. Dalam perhimpunan itu, beliau paling dekat dengan Abu Bakar. Abu Bakar bertanya kepada mereka, 'Berapa jumlah kamu?' Mereka menjawab, 'Kami seribu orang; dan seribu bukanlah jumlah yang sedikit.' 'Bagaimana pula dengan pertahanan kamu?' tanya Abu Bakar. 'Kami sentiasa berjuang (dan mempertahankan diri), kerana setiap bangsa wajib terus berjuang.' Kemudian Abu Bakar bertanya, 'Bagaimana pula (hasil) peperangan antara kamu dan musuh-musuh kamu?' Mafruq berkata, 'Apabila kami berperang, kami berada dalam salah satu kemarahan kami dan peperangan itu menjadi bergelora. Kami lebih menjaga kuda-kuda yang digunakan dalam peperangan daripada anak-anak kami; dan kami lebih mengutamakan senjata berbanding haiwan penghasil susu.'" Adapun kemenangan, ia datang daripada Allah. Kadang-kadang kita memperoleh kemenangan, kadang-kadang mereka pula yang memperolehnya.

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.

Dia berkata, "Saya rasa awak daripada Quraisy." Kemudian Abu Bakr berkata, "Saya rasa awak sudah diberitahu tentang Rasulullah ﷺ." Selepas mengangguk ke arah Nabi ﷺ, dia berkata, "Itulah dia." Mafruq berkata, "Kami telah menerima berita itu." Kemudian dia menumpukan perhatiannya kepada Rasulullah ﷺ dan bertanya, "Wahai saudara Quraisyku. Kepada apakah awak menyeru?" Atas itu, Rasulullah ﷺ maju ke hadapan dan duduk di situ, manakala Abu Bakr berdiri sambil menaungi baginda dengan sehelai kain. Rasulullah ﷺ bersabda, "Aku menyeru kamu untuk bersaksi bahawa tiada Tuhan yang berhak disembah melainkan Allah. Aku ialah Rasulullah ﷺ; dan supaya kamu melindungi dan menjaga aku, serta menolong aku sehingga aku menunaikan tugas yang diletakkan ke atasku oleh Allah. Kaum Quraisy telah secara terang-terangan melanggar perintah Allah, mendustakan Rasul-Nya, dan telah berpuas hati dengan kebatilan sebagai ganti kebenaran. Dan Allah ialah Yang Esa, Yang Maha Berdikari, Yang Terpuji." Dia bertanya lagi, "Apakah yang awak dakwahkan lagi? Wahai saudara Quraisyku!" Maka Rasulullah ﷺ membacakan ayat-ayat berikut:

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:

Katakanlah: "Marilah aku bacakan apa yang diharamkan Tuhanmu atas kamu: janganlah kamu mempersekutukan sesuatu pun dengan-Nya…" Demikianlah Dia memerintahkan kamu agar kamu bertakwa. (TMQ al-An'am, ayat 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 bertanya lagi, "Ceritakan lebih lanjut tentang dakwahmu, wahai saudaraku dari Quraisy! Demi Allah, ucapan ini bukan ucapan seorang pun yang mendiami bumi. Jika ia ucapan mereka, tentulah kami akan mengenalinya." Maka Rasulullah ﷺ membacakan ayat berikut,

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,

"Sesungguhnya Allah memerintahkan keadilan dan kebajikan, serta memberi bantuan kepada kaum kerabat. Dan Dia melarang perbuatan keji, kemungkaran dan kezaliman. Dia memberi peringatan kepada kamu agar kamu mengambil pelajaran." (TMQ al-Nahl, ayat 90)

‘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 berkata: ‘Wahai orang Quraisy! Demi Allah, kamu telah mengajak kepada nilai-nilai yang tinggi dan amalan yang terbaik. Kaum itu dengan sengaja telah melanggar Kebenaran, yang mendustakan kamu dan memberontak terhadap kamu.’ Kemudian Mafruq bercakap seolah-olah dia mahu Hani bin Qabisah turut mengambil bahagian dalam perbincangan itu, lalu berkata, “Dia ialah pemimpin kami, Hani ibn Qabisah. Dia ialah pemimpin agama kami.” Mendengar itu, Hani berkata, ‘Wahai saudara dari Quraisy! Aku telah mendengar ucapanmu dan mengakuinya. Keputusan kami mungkin tidak sempurna jika kami memutuskan untuk meninggalkan agama kami dan mengikutimu dalam pertemuan pertama ini. Kamu tahu bahawa kami belum pernah bertemu sebelum ini, dan kami tidak mengharapkan untuk bertemu lagi (pada masa hadapan yang dekat). Oleh itu, berilah kami peluang untuk memikirkan tentang misimu, jika tidak, mungkin kami akan membuat keputusan yang salah. Marilah kita memikirkan perkara ini dengan serius, kerana ketergesa-gesaan boleh menjadi punca kesilapan.’

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.

Kami mempunyai satu kaum bersama kami. Tidak wajar bagi kami untuk membuat keputusan dalam hal seperti ini tanpa mendapat kepercayaan mereka. Sila pergi sekarang, fikirkan perkara ini, dan beri kami masa untuk memikirkannya juga.’ Dia (iaitu Qabisah) juga bertindak sedemikian rupa seolah-olah dia mahu Muthanna ibn Haritha turut serta dalam perbincangan. Kemudian dia memperkenalkannya dengan berkata, ‘Inilah Muthanna, pemimpin kami dan panglima kami di medan perang.’ Muthanna berkata, ‘Wahai saudara Quraish ku! Saya juga telah mendengar ucapan kamu dan saya kagum dengan percakapan kamu. Saya amat takjub dengan ajaran kamu. Jawapan dari pihak saya adalah serupa dengan jawapan yang diberikan oleh Hani ibn Qabisah. Kami tinggal di tempat yang dikelilingi oleh dua lembah di kedua-dua sisinya, salah satunya ialah Yamamah dan yang satu lagi ialah 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’.

Rasulullah ﷺ bertanya, “Apakah maksudmu dengan dua lembah ini?” Dia menjawab, “Salah satunya ialah padang pasir Arabia dan bukit-bukau yang gersang; manakala yang satu lagi ialah tanah Parsi yang mempunyai terusan-terusan Kisra (Chosroes). Kita mempunyai perjanjian dengan Kisra (Maharaja Parsi), dan atas sebab itulah kita tinggal di sana. Menurut perjanjian itu, kita tidak dibenarkan mencetuskan sebarang gerakan baharu atau memberi perlindungan kepada sesiapa yang memulakan gerakan baharu. Mungkin sekali misi tuan tidak disenangi oleh Maharaja (Parsi). Seorang pesalah kadangkala diampunkan dan alasannya diterima di Arabia, tetapi keadaan itu tidak berlaku bagi orang Parsi. Seorang pesalah tidak diampunkan di sana dan alasannya tidak diterima. Jika tuan memerlukan bantuan kami [dan perlindungan] di Arabia, kami bersedia untuk itu.” Rasulullah ﷺ bersabda, “Aku rasa engkau tidak menunjukkan sebarang keraguan dalam menjawabku, selagi engkau benar dalam kenyataanmu. Hanya orang yang dilindungi dari segala arah sahajalah yang menyokong agama Allah.” Kemudian Rasulullah ﷺ, sambil memegang tangan Abu Bakr (ra), bangkit dari situ.

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.

(Dipindahkan oleh Abu Na'im dalam "Dala'il-al-Nubuwah", m/s. 96. Ia telah diriwayatkan oleh Ibn Katheer dalam "Al-Bidayah" Jld. 3, m/s. 142: Dipindahkan oleh Abu Na'im; Dalam Saheeh Imam al-Hakim; dan juga Sunan Baihaqi. Riwayat di sini ialah riwayat 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)

Telah diriwayatkan bahawa Nabi ﷺ berusaha gigih dan pergi kepada lebih 40 suku untuk meminta Nusrah, sehinggalah baginda berjaya dengan penduduk Madinah. Pengulangan, keteguhan ini, serta penolakan Nabi ﷺ terhadap sebarang syarat, seperti syarat yang dikemukakan oleh Ban 'Aamer dan Banu Sheeban, walaupun ia berkaitan dengan kewajipan menegakkan kuasa bagi Islam, yang telah ditakrifkan oleh Nabi ﷺ sebagai persoalan hidup dan mati, menunjukkan hukum Syari'ah tentang mencari sokongan fizikal (Nusrah). Ini juga menunjukkan bahawa ia merupakan sebahagian yang tidak terpisahkan daripada kaedah untuk menegakkan Negara Islam.

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.

Kabilah Aws dan Khazraj, yang merupakan pemegang kuasa di Madinah, akhirnya memberikan sokongan (Nussrah) kepada Nabi (saw), lalu mereka dikenali sebagai al-Ansar (para penolong). Ibn Hisham meriwayatkan bahawa Nabi ﷺ bertemu dengan para pemimpin Aws dan Khazraj di al-'Aqabah sebelum musim Haji dan mengambil baiah daripada mereka. Baiah ini dikenali sebagai Bay'atul-Harb (Baiah Perang). Sebelum mereka mengambil baiah, at-Tabari (Jld. 6, Par 1220) meriwayatkan bahawa al-'Abbas adalah orang pertama yang bersuara dalam rundingan. Al-Bara' daripada kalangan al-Ansar meriwayatkan bahawa al-'Abbas berkata kepada al-Ansar, "Wahai kaum Khazraj (yang bermaksud Aws dan Khazraj mengikut adat Arab) … jika kamu fikir kamu dapat menunaikan janji yang kamu buat dan mempertahankannya (maksudnya Rasulullah ﷺ) daripada musuh-musuhnya, maka pikullah tanggungjawab yang telah kamu ambil ke atas diri kamu. Jika kamu hendak meninggalkannya dan menyerahkannya selepas dia datang kepada kamu, maka tinggalkanlah dia sekarang, kerana dia dimuliakan oleh kaumnya dan selamat di tanahnya." Kami menjawab bahawa kami telah mendengar apa yang kamu katakan. Bicaralah sekarang, wahai Rasulullah, dan pilihlah apa yang kamu mahu untuk diri kamu dan Tuhan kamu. Maka Rasulullah ﷺ berbicara kepada kami dan membacakan al-Qur'an yang membuatkan kami ingin kepada Islam. Kemudian baginda ﷺ bersabda, "Aku akan mengikat perjanjian setia dengan kamu, dengan syarat kamu melindungi aku sebagaimana kamu melindungi wanita dan anak-anak kamu." Lalu al-Bara' memegang tangannya dan berkata, "Demi Allah, kami akan melindungi kamu sebagaimana kami melindungi wanita kami. Ambillah baiah kepada kami, wahai Rasulullah, kerana kami adalah lelaki perang dan lelaki baju besi. Kami telah mewarisinya turun-temurun." Nabi ﷺ memberikan baiah: "Aku akan memerangi sesiapa yang kamu perangi dan berdamai dengan sesiapa yang kamu berdamai dengan, darahku adalah darah kamu dan perjanjianku adalah perjanjian kamu." (Ibn Hisham) Kemudian at-Tabari menyebut bahawa Nabi ﷺ bertanya kepada mereka, "Kemukakanlah dari kalangan kamu dua belas orang ketua." Kemudian, setelah baiah diberikan, kaum Quraisy bertanya kepada kaum Aws dan Khazraj sama ada perjanjian seperti itu benar-benar telah berlaku. Orang-orang musyrik dari kabilah yang tidak hadir menyatakan bahawa mereka tidak mengetahui apa-apa perjanjian sedemikian. Malah, ketika Nabi ﷺ berhijrah ke Madinah, baginda berbuat demikian secara rahsia.

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.