Bai'at al-'Aqabah yang pertama adalah sesuatu yang baik dan suatu berkat. Ini kerana, walaupun bilangan mereka yang telah memeluk Islam sedikit, usaha seorang sahabat Rasulullah ﷺ, iaitu Mus'ab bin 'Umair, sudah memadai untuk membawa mereka mengubah Madinah dan mentransformasikan pemikiran serta perasaan yang sedia ada dalam masyarakatnya. Sebaliknya, walaupun bilangan mereka yang memeluk Islam di Makkah agak besar, orang ramai secara keseluruhannya tetap menjauhkan diri daripada mereka, kerana kelompok-kelompok itu tidak memberi tindak balas terhadap Islam, dan masyarakat tidak dipengaruhi oleh pemikiran dan perasaan Islam. Sebaliknya pula, majoriti penduduk Madinah memeluk Islam dan Islam memberi kesan dalam hati kolektif masyarakat Madinah, lalu pemikiran dan perasaan mereka berubah secara radikal. Ini jelas menunjukkan bahawa apabila individu-individu yang memeluk Islam terus terasing daripada masyarakat dan orang ramai, kesan dalam masyarakat tidak akan terhasil, begitu juga dalam kalangan majoriti manusia, betapa pun kuatnya keimanan individu-individu tersebut. Ini juga menunjukkan bahawa jika hubungan sedia ada antara manusia dipengaruhi oleh pemikiran dan perasaan, ia akan membawa kepada perubahan dan transformasi yang dikehendaki, tidak kira betapa kecilnya bilangan para penyampai Risalah itu. Ini turut membuktikan bahawa apabila masyarakat terus berada dalam kekufuran, sebagaimana keadaan masyarakat Makkah, ia menjadi lebih sukar untuk diubah berbanding masyarakat yang tidak dikuasai oleh tanggapan-tanggapan salah seperti itu, sebagaimana keadaan masyarakat Madinah, walaupun tanggapan-tanggapan tersebut tetap wujud.

The first pledge of al-‘Aqabah was a good thing and a blessing. This was so because despite the small number of those who had embraced Islam, the efforts of one companion of the Messenger of Allah (pbuh), i.e., Mus’ab ibn ‘Umayr were enough to lead them to change Madinah and transform the existing thoughts and emotions within its society, and despite the relatively large number of those who embraced Islam in Makkah, the people at large remained alienated from them, for the groups did not respond to Islam, and society was not affected by the Islamic thoughts and emotions. By contrast, the majority of people in Madinah embraced Islam and Islam made an impact in the collective heart of the Madinan society, and their thoughts and emotions were radically transformed. This clearly demonstrates that when individuals who embrace Islam remain alienated from society and the people at large, an impact within society is not generated, nor within the majority of people no matter how strong the belief of these individuals is. It also demonstrates that if the existing relationships between people were affected by thoughts and emotions they would lead to the desired transformation and change no matter how small the number of the conveyors of the Message are. This also proves that when the society persists in disbelief, as was the case with the Makkan society, it becomes more difficult to transform than a society where such erroneous notions are not dominant, as was the case with the Madinan society, even if such notions were present.

Oleh itu, masyarakat Madinah lebih terkesan dengan Islam berbanding masyarakat Makkah. Penduduk Madinah telah merasakan kepalsuan pemikiran yang mereka pegang dan mereka sedang mencari pemikiran lain serta cara hidup yang berbeza. Sebaliknya, masyarakat Makkah berpuas hati dengan keadaan semasa mereka dan begitu bersungguh-sungguh untuk mengekalkannya, terutamanya para pemimpin kekufuran seperti Abu Lahab, Abu Jahl dan Abu Sufyan. Itulah sebabnya Mus'ab ibn 'Umayr hanya memerlukan masa yang singkat untuk menyaksikan sambutan terhadap Da'wah. Beliau terus menyeru manusia kepada Islam dan membiasakan mereka dengan pemikiran serta hukum-hukumnya. Beliau dapat merasakan sambutan yang pantas dan menyaksikan kesediaan rakyat untuk menerima Islam serta semangat mereka untuk mempelajari dan memperoleh ilmu tentang hukum-hukum Islam, dan keadaan ini membuatkan beliau bergembira; beliau menyaksikan bilangan orang Islam bertambah dan Islam tersebar, dan ini mendorongnya untuk menggandakan usahanya dalam Da'wah.

. Therefore, the Madinan society was affected by Islam more than the Makkan society. People in Madinah had sensed the falsehood of the thoughts they were carrying and they had been searching for other thoughts and another way of life. By contrast, the Makkan society was satisfied with its state of affairs and anxious to maintain it, especially the heads of disbelief such as Abu Lahab, Abu Jahl and Abu Sufyan. That is why it took Mus’ab ibn ‘Umayr only a short time to witness the response to the Da’wah, he went on calling people to Islam and acculturating them with its thoughts and rules, he would feel the quick response and witness people’s willingness to accept Islam and their enthusiasm to learn and acquire the knowledge of Islam’s rules, and this would make him rejoice; he would witness the number of Muslims grow and Islam spread and this would encourage him to multiply his efforts in the Da’wah. .

Apabila tiba musim Haji, beliau pulang ke Makkah dan melaporkan kepada Rasulullah ﷺ, memberi penerangan mengenai orang Islam di Madinah dan kekuatan mereka yang semakin meningkat, serta tentang Islam dan penyebarannya yang pesat. Beliau menggambarkan keadaan masyarakat Madinah dan bagaimana orang di sana hanya bercakap tentang Rasulullah ﷺ, serta bagaimana Islam menduduki tempat utama. Mus'ab memaklumkan kepada Rasulullah ﷺ tentang kekuatan orang Islam dan kekuatan mereka yang menggentarkan, yang menjadikan Islam kuasa yang dominan di Madinah. Beliau juga memaklumkan bahawa sebahagian orang Islam, yang imannya semakin kukuh dan tekad mereka untuk menyampaikan Risalah serta mempertahankan agama Allah semakin besar berbanding sebelumnya, akan datang ke Makkah pada tahun itu.

When the season of Hajj came, he returned to Makkah and reported back to the Messenger of Allah (pbuh), giving him an account about the Muslims in Madinah and their growing might, and about Islam and its rapid spread, describing the state of the Madinan society and how people there talked only about Allah’s Messenger (pbuh), and how Islam occupied center stage. Mus’ab informed the Messenger of Allah (pbuh) about the strength of the Muslims and their deterrent might, which made Islam the dominant force in Madinah, he also informed him that some Muslims, whose belief had grown stronger and whose determination to carry the Message and defend the Deen of Allah had become greater than ever, would be coming to Makkah that year. .

Rasulullah ﷺ sangat gembira dengan berita yang dibawa oleh Mus'ab, dan Baginda mula memikirkan perkara ini dengan mendalam sambil membandingkan masyarakat Makkah dengan masyarakat Madinah. Baginda ﷺ telah menghabiskan dua belas tahun berturut-turut di Makkah menyeru kepada Din Allah, mengerahkan segala usaha, mencurahkan seluruh masanya dan merebut setiap peluang, sambil menanggung segala jenis kesukaran, penderitaan dan penindasan. Walaupun demikian, masyarakat Makkah tetap degil seperti sediakala, dan Da'wah tidak pernah berjaya menembusi mereka, kerana hati rakyat Makkah yang keras dan tidak berperikemanusiaan serta perasaan mereka yang kejam, dan fikiran mereka yang berkeras tidak mahu melepaskan diri daripada masa lampau. Masyarakat Makkah bersikap keras dan tiada keterbukaan terhadap Da'wah, kerana kesyirikan dan politeisme berakar umbi dalam hati penduduknya, kerana Makkah ialah pusat utama kesyirikan. Di Madinah keadaannya berbeza. Hampir setahun sahaja berlalu sejak sekumpulan dari Khazraj memeluk Islam, dan Baiah 'Aqabah yang pertama berlangsung, kemudian datang usaha Mus'ab bin 'Umair pada tahun berikutnya. Ini sudah cukup untuk mewujudkan suasana Islam di Madinah dan membuka jalan bagi orang ramai untuk memeluk Islam dengan kadar yang menakjubkan. Seruan Allah di Makkah terhenti pada mereka yang telah memeluk Islam, dengan penganiayaan dan penindasan yang dikenakan ke atas mereka oleh kaum Quraisy. Di Madinah pula, Islam tersebar dengan pantas, dan umat Islam di sana tidak perlu menanggung penganiayaan oleh orang Yahudi dan orang kafir. Ini hanya dapat membantu Islam berakar umbi dalam hati manusia dan membuka jalan bagi umat Islam.

The Messenger of Allah (pbuh) was very pleased with the news brought by Mus’ab and began thinking long and hard about this matter and comparing the Makkan society with that of Madinah. He (pbuh) had spent twelve consecutive years in Makkah calling for the Deen of Allah, exhausting all his efforts, devoting all his time and seizing every single opportunity, enduring in the process all types of hardship, suffering and oppression, and despite all that, society in Makkah remained as stubborn as ever and the Da’wah never managed to break through, due to the remorseless and frigid hearts and ruthless feelings of the Makkan people whose adamant minds would not break away from the past. The Makkan society was harsh and its openness to the Da’wah was absent due to the deeply rooted idolatrous polytheism within the hearts of its people, for Makkah was the main center of Shirk. In Madinah, things were different, hardly one year had elapsed since a group of the Khazraj embraced Islam, and the first pledge of al-‘Aqabah took place, then came the efforts of Mus’ab ibn ‘Umayr the year after, and this was enough to generate an Islamic atmosphere in Madinah and to pave the way for people to embrace Islam at an astonishing rate. The Message of Allah in Makkah had stopped with those who had embraced Islam, with the persecution and oppression inflicted upon them by the Quraysh, but in Madinah, on the other hand, Islam had spread rapidly, with the Muslims there not having to suffer the persecution by the Jews and the disbelievers, and this could only help Islam to become deeply rooted in people’s hearts and to pave the way for the Muslims. .

Oleh itu, menjadi jelas bagi Rasulullah ﷺ bahawa Madinah akan menjadi sumber cahaya tempat akidah dan sistem Islam bersinar. Maka baginda ﷺ memikirkan untuk berhijrah ke Madinah dan membenarkan para Sahabat baginda ﷺ menyertai saudara-saudara mereka di sana, untuk mendapatkan tempat perlindungan dan keselamatan serta membebaskan diri daripada penganiayaan dan seksaan yang dikenakan oleh kaum Quraisy ke atas mereka. Ini akan membolehkan mereka menumpukan perhatian kepada dakwah dan beralih kepada fasa praktikalnya, iaitu pelaksanaan Islam dan penyampaian risalahnya dengan kekuatan dan kuasa Negara Islam. Inilah satu-satunya sebab berlakunya hijrah itu.

Therefore, it became clear to the Messenger of Allah (pbuh) that Madinah would become the source of light from which Islam’s ‘Aqeedah and system would shine. He (pbuh), therefore, thought about emigrating to Madinah and to let his Sahabah join their brothers there, to find a sanctuary and safety and rid themselves from the persecution and torture which the Quraysh had been inflicting upon them. This would allow them to concentrate on the Da’wah and move towards its practical phase, which is the implementation of Islam and the carrying of its Message with the might and authority of the Islamic State. This was the only reason for the emigration. .

Perlu disebutkan bahawa Rasulullah ﷺ tidak pernah terfikir untuk berhijrah dari Makkah semata-mata kerana halangan yang dihadapi dakwah, tanpa tetap teguh dan sabar, serta tanpa berusaha mengatasi halangan tersebut. Baginda ﷺ bersabar selama sepuluh tahun di Makkah, sentiasa memusatkan fikirannya kepada dakwah. Baginda dan para pengikutnya menanggung segala jenis ketakutan dan penganiayaan demi dakwah. Layanan buruk dan penentangan kaum Quraisy tidak pernah melemahkan keazaman dan tekad baginda. Sebaliknya, keyakinannya terhadap risalah yang dibawanya daripada Tuhannya mengangkatnya ke tahap yang lebih tinggi, dan keyakinan terhadap pertolongan Allah menjadikannya lebih teguh dan tegas. Namun begitu, selepas usaha-usaha tersebut, baginda ﷺ menyedari betapa keras dan degilnya masyarakat Makkah, betapa cetek pemikiran mereka, dan betapa kejam serta sesatnya mereka. Ini bermakna peluang untuk berjaya amat tipis, dan meneruskan dakwah di sana mungkin menjadi usaha yang sia-sia. Oleh itu, perlu untuk berpindah daripada masyarakat sedemikian dan mencari masyarakat lain. Maka baginda ﷺ memikirkan untuk berhijrah dari Makkah, dan itulah satu-satunya sebab baginda memikirkan untuk berpindah ke Madinah, bukan kerana kesukaran mahupun penganiayaan.

It is worth mentioning that the Messenger of Allah (pbuh) had never thought about emigrating from Makkah simply because of the obstacles the Da’wah was facing, without remaining steadfast and persevering, and without attempting to overcome those obstacles. He (pbuh) persevered for ten years in Makkah, always focusing his thoughts on the Da’wah. He and his followers endured all types of horror and persecution in the way of the Da’wah. The illtreatment and the resistance by the Quraysh never weakened his resolve and determination, on the contrary, his belief in the Message which he brought from his Lord took him to new heights, and the certainty of Allah’s help made him even more steadfast and resolute. Nevertheless, he (pbuh) realized after those attempts how hard and stubborn the Makkan society was, how shallow minded people were and how ruthless and misguided they were. This meant that the chances of success were slim, and that pursuing the Da’wah there could be a wasted effort, thus it became necessary to move away from such a society and look for another one. He therefore thought about emigrating from Makkah, and that was the only reason for thinking about moving to Madinah, not the hardship nor the persecution. .

Sesungguhnya Rasulullah ﷺ telah memerintahkan para Sahabat baginda untuk berhijrah ke Abyssinia bagi melepaskan diri daripada penganiayaan, kerana adalah dibenarkan bagi orang-orang mukmin untuk berpindah dari tempat-tempat penderitaan jika mereka dianiaya kerana agama mereka, walaupun menanggung seksaan itu meningkatkan iman seseorang, dan penindasan menambah kesetiaan seseorang serta ketahanan mengasah tekad seseorang. Iman mendorong orang-orang mukmin untuk memandang remeh segala kesukaran dan mengorbankan harta, kehormatan, ketenteraman jiwa, bahkan nyawa mereka. Dan walaupun iman kepada Allah (SWT) menjadikan orang mukmin bersedia untuk menyerahkan nyawanya dengan rela di jalan-Nya, namun kezaliman yang tidak henti-henti serta pengorbanan yang berterusan akan menyebabkan orang mukmin menjadi letih. Ini kerana usahanya akan teralih kepada bertahan dan menentang kemudaratan yang menimpanya, bukannya kepada mengerahkan usahanya dalam Dakwah dan memperluas wawasannya dengan dibenarkan untuk berfikir secara mendalam tentang kebenaran akidahnya. Atas sebab inilah kaum Muslimin tidak mempunyai pilihan lain selain berhijrah meninggalkan tempat-tempat yang diliputi penderitaan. Demikianlah keadaannya ketika mereka berhijrah ke Abyssinia.

Indeed the Messenger of Allah (pbuh) had ordered his Sahabah to emigrate to Abyssinia to escape persecution as it is allowed for the believers to move away from places of affliction if they were persecuted because of their Deen, although enduring the torture enhances one’s Iman, and the oppression increases one’s faithfulness and resistance sharpens one’s determination. Iman pushes believers to belittle all hardships and sacrifice wealth, honor, peace of mind and even their lives. And although belief in Allah (swt) makes the believer ready to give his life willingly in His way, unabated aggression and the continuity of sacrifice would cause the believer to become exhausted. This is so, because his efforts would be diverted towards persevering against and resisting the harm inflicted upon him, rather than towards mobilizing his efforts in the Da’wah and broadening his horizons by being allowed to think deeply about the truthfulness of his belief. It was for this reason that the Muslims had no other alternative but to emigrate away from the places where affliction reigned. This was the case when they emigrated to Abyssinia. .

Walau bagaimanapun, perpindahan mereka kemudian ke Madinah didorong oleh sebab yang berbeza. Mereka mahu berpindah bersama Risalah mereka dan menghidupkannya dengan melaksanakannya dalam sebuah masyarakat, iaitu masyarakat baharu mereka, kemudian menyebarkannya ke seluruh dunia. Hanya dalam konteks inilah Rasulullah ﷺ terfikir untuk memerintahkan para Sahabat baginda berhijrah ke Madinah. Namun sebelum memutuskan untuk menyertai mereka di sana, baginda terlebih dahulu perlu menemui jemaah haji yang datang dari tempat tersebut dan berunding dengan kaum Muslimin dalam kalangan mereka, bagi menilai kesediaan mereka untuk melindungi Da'wah dan melihat sejauh mana mereka bersedia berkorban diri di jalan Islam. Baginda ﷺ perlu memastikan bahawa mereka bersedia memberikan baiah perang kepadanya, iaitu baiah untuk berperang yang akan menjadi asas kepada Negara Islam.

However, their later emigration to Madinah was prompted by different reasons. They wanted to move with their Message and bring it to life by implementing it in a society, their new society, and then spread it worldwide. It is only in this context that the Messenger of Allah (pbuh) contemplated ordering his Sahabah to emigrate to Madinah. But before deciding to join them there, he had to first meet the pilgrims coming from that location and confer with the Muslims among them, in order to assess their readiness to protect the Da’wah and to see how far they were prepared to sacrifice themselves in the way of Islam. He (pbuh) had to make sure that they were prepared to give him the pledge of war, a pledge of fighting that would form the cornerstone of the Islamic State. .

Demikianlah Rasulullah ﷺ menunggu para jemaah haji. Ini adalah tahun kedua belas dari kenabian, iaitu pada tahun 622 M. Jemaah haji itu ramai, dan di antara mereka terdapat 75 orang Muslim (73 lelaki dan 2 perempuan). Salah seorang daripada perempuan itu ialah Nusaybah binti Ka'ab Umm 'Amarah dari Banu Mazin bin al-Najjar, dan seorang lagi ialah Asma' binti 'Amr bin 'Adi dari Banu Salamah, yang juga dikenali sebagai Umm Mani'. .

Thus the Messenger of Allah (pbuh) waited for the pilgrims. This was the twelfth year of the Message, in 622 CE. The pilgrims were many, among whom were 75 Muslims (73 men and 2 women). One of the women was Nusaybah bint Ka’ab Umm ‘Amarah from Banu Mazin ibn al-Najjar and the other was Asma’ bint ‘Amr ibn ‘Adi from Banu Salamah, known also as Umm Mani’. .

Utusan Allah ﷺ bertemu dengan jemaah haji Muslim secara rahsia dan berbicara dengan mereka tentang baiah kedua, yang tidak hanya berkaitan dengan menyampaikan Da’wah dan bersabar menghadapi penindasan. Ia adalah baiah yang jauh melampaui itu, sebuah baiah dengan akibat yang luas. Baiah ini bermaksud membentuk satu kekuatan yang mampu mempertahankan kaum Muslimin, dan membentuk inti yang akan menjadi asas bagi membina dasar sebuah negara yang berkuasa untuk melindunginya, sebuah kuasa yang akan menyingkirkan segala halangan material yang menghalang Risalah dan pelaksanaannya.

The Messenger of Allah (pbuh) met the Muslim pilgrims secretly and talked to them about a second pledge, which would not be concerned with simply carrying the Da’wah and persevering against aggression. It would be a pledge which would go well beyond that, a pledge with far reaching consequences. It was to be a pledge that would entail forming a force capable of defending the Muslims and forming the nucleus that would serve as the cornerstone upon which to build the foundations of a state with the power to protect it, a power that would remove all material obstacles which stood in the way of the Message and its implementation. .

Rasulullah ﷺ bercakap dengan mereka tentang baiah itu dan merasakan kesediaan mereka, lalu mereka pula bersetuju untuk menemui baginda di al-‘Aqabah pada hari-hari Tasyriq. Baginda ﷺ bersabda kepada mereka, “Jangan kejutkan sesiapa, dan jangan menunggu sesiapa yang tidak hadir.” Apabila sepertiga malam berlalu, mereka pergi secara sembunyi-sembunyi ke tempat janji mereka dengan Rasulullah ﷺ di al-‘Aqabah, dan dua orang wanita turut bersama mereka. Mereka menunggu Rasulullah ﷺ sehingga baginda datang bersama bapa saudaranya al-‘Abbas, yang ketika itu masih kafir, namun dia ingin memberikan jaminan yang kukuh kepada anak saudaranya. Dialah yang pertama berbicara dan berkata, “Wahai kaum Khazraj! Kamu tahu kedudukan Muhammad ﷺ di kalangan kami. Kami telah melindunginya daripada kaum kami sendiri yang berfikiran sama seperti kami tentangnya. Dia hidup dengan mulia dan selamat di kalangan kaumnya, tetapi dia memutuskan untuk berpaling kepada kamu dan menyertai kamu; maka jika kamu fikir kamu dapat setia kepada apa yang telah kamu janjikan kepadanya dan melindunginya daripada musuh-musuhnya, maka pikullah tanggungjawab yang telah kamu ambil. Tetapi jika kamu fikir bahawa kamu akan mengkhianati dan meninggalkannya selepas dia keluar bersama kamu, maka tinggalkanlah dia sekarang.” Mereka menjawab, “Kami telah mendengar apa yang kamu katakan. Sekarang engkau bercakaplah, wahai Rasulullah, dan pilihlah untuk dirimu dan untuk Tuhanmu apa yang engkau kehendaki.” Rasulullah ﷺ bersabda selepas membaca al-Qur’an dan memuji Islam, lalu berkata, “Aku meminta kesetiaan kamu dengan syarat kamu melindungiku sebagaimana kamu melindungi wanita dan anak-anak kamu.” Al-Bara’ memegang tangannya untuk memberikan baiah dan berkata, “Kami memberikan kesetiaan kami, wahai Rasulullah. Demi Allah, kami adalah lelaki perang yang memiliki senjata yang diwarisi turun-temurun dari bapa kepada anak.”

The Messenger of Allah (pbuh) talked to them about the pledge and felt their readiness, and they in turn agreed to meet him at al-‘Aqabah during the days of Tashreeq. He (pbuh) said to them, “Do not wake anyone, nor wait for anyone who is absent.” When a third of the night had passed they went secretly to their appointment with the Messenger of Allah (pbuh) at al-‘Aqabah, the two women were also with them. They waited for Allah’s Messenger (pbuh) until he came with his uncle al-‘Abbas, who was at that time a disbeliever, albeit he wanted to give his nephew a firm guarantee. He was the first to speak and said, “O people of Khazraj! You know what position Muhammad holds among us. We have protected him from our own people who think as we do about him. He lives in honor and safety among his people, but he decided to turn to you and join you; so if you think you can be faithful to what you have promised him and protect him from his opponents, then assume the burden you have undertaken. But if you think that you will betray and abandon him after he has gone out with you, then leave him now.” They replied, “We have heard what you say. Now you speak, O Messenger of Allah, and choose for yourself and your Lord what you wish.” The Messenger of Allah (pbuh) spoke after reciting the Qur’an and commended Islam and said, “I invite your allegiance on the basis that you protect me as you would your women and children.” Al-Bara’ took his hand to give the pledge and said, “We give our allegiance O Messenger of Allah, by Allah we are men of war possessing arms which have been passed on from father to son”. .

Semasa al-Bara' sedang bercakap, Abu al-Haytham ibn al-Tayhan mencelah dan berkata, "Wahai Rasulullah, kami mempunyai ikatan dengan lelaki-lelaki lain (maksudnya orang Yahudi), dan jika kami memutuskannya, mungkin apabila kami telah berbuat demikian dan Allah telah memberikan kemenangan kepadamu, engkau akan kembali kepada kaummu dan meninggalkan kami?" Rasulullah ﷺ tersenyum dan bersabda, "Tidak, darah kamu adalah darahku, dan apa yang haram bagi kamu adalah haram bagiku; aku daripada kamu dan kamu daripada aku; aku akan memerangi mereka yang memerangi kamu, dan berdamai dengan mereka yang berdamai dengan kamu." Al-'Abbas ibn 'Ubadah mencelah dan berkata, "Wahai kaum Khazraj! Adakah kamu sedar apa yang kamu komitmenkan dengan memberikan sokongan kepada lelaki ini? Ia bermakna memerangi semua orang. Jika kamu berfikir bahawa apabila harta benda kamu hilang dan para pembesar kamu terbunuh, kamu akan meninggalkannya, maka lakukanlah sekarang, kerana demi Allah, ia akan membawa kamu malu di dunia dan akhirat jika kamu berbuat demikian kemudian. Tetapi jika kamu fikir bahawa kamu akan setia kepada janji kamu walaupun harta kamu hilang dan para pembesar kamu terbunuh, maka ambillah dia, kerana demi Allah, ia akan memberi manfaat kepada kamu di dunia dan di akhirat." Mereka berkata bahawa mereka akan menerima Rasulullah ﷺ dengan syarat-syarat ini, lalu bertanya, "Apakah balasan untuk kami, wahai Rasulullah, sebagai balasan kesetiaan kami?" Rasulullah ﷺ menjawab dengan yakin, "Syurga."

While al-Bara’ was speaking Abu al-Haytham ibn al-Tayhan interrupted him and said, “O Messenger 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 Messenger of Allah (pbuh) smiled and said, “No, your blood is my blood, and what is sacred to you is sacred to me; I am of you and you are of me; I will fight against those who fight against you, and be at peace with those at peace with you.” Al-‘Abbas ibn ‘Ubadah interrupted and said, “O people of Khazraj! Do you realize to what you are committing yourselves in pledging your support for this man? It means fighting all and sundry. If you think that if you lose your property, and your nobles are killed you will give him up, then do so now, for by Allah it would bring you shame in this world and the next if you did so later. But if you think that you will be loyal to your undertaking even if you lose your possessions and your nobles are killed, then take him, for by Allah it will profit you in this world and the Hereafter.” They said that they would accept the Messenger of Allah (pbuh) on these conditions and then inquired, “What is in it for us, O Messenger of Allah, in return for our loyalty?” Allah’s Messenger (pbuh) replied confidently, “Jannah.”. .

Mereka menghulurkan tangan mereka, dan baginda ﷺ menghulurkan tangannya, lalu mereka mengikat janji dengan berkata, "Kami berjanji untuk taat dalam keadaan senang dan susah, dalam kemudahan dan kesukaran, dan untuk sentiasa bercakap benar, serta bahawa dalam berkhidmat kepada Allah kami tidak akan takut kepada celaan sesiapa pun." Selepas mereka memberikan janji itu, Rasulullah ﷺ bersabda, "Bawakan kepadaku dua belas pemimpin yang memikul urusan kaum mereka." Mereka membawa sembilan orang dari al-Khazraj dan tiga orang dari al-Aws. Maka Rasulullah ﷺ bersabda kepada para Nuqaba (pemimpin) ini, "Kamu adalah penjaga kaum kamu sebagaimana para pengikut 'Isa bin Maryam bertanggungjawab kepadanya, manakala aku bertanggungjawab ke atas kaumku." Mereka kembali ke tempat tidur mereka, kemudian kembali ke kafilah mereka dan pulang ke Madinah.

They stretched their hands forth, and he (pbuh) stretched his hand and they pledged their word by saying, “We pledge ourselves to obey in well and woe, in ease and hardship, and, speak the truth at all times, and that in Allah’s service we would fear the censure of none.” After they gave the pledge Allah’s Messenger (pbuh) said, “Bring me twelve leaders who have charge of their people’s affairs.” They produced nine from al-Khazraj and three from al-Aws. So the Messenger of Allah (pbuh) said to these Nuqaba (leaders), “You are the guardians of your people just as the disciples of ‘Isa, son of Maryam, were responsible to him while I am responsible for my people.” They went back to their beds and then back to their caravan and returned to Madinah.

Selepas itu, Rasulullah ﷺ memerintahkan kaum Muslimin di Makkah untuk berhijrah ke Madinah secara berkumpulan kecil, dan mereka pun mula berhijrah, sama ada secara seorang diri atau kadang-kadang dalam kumpulan kecil. Kaum Quraisy ketika itu telah mendengar tentang baiah tersebut, lalu mereka cuba menghalang kaum Muslimin daripada berhijrah. Mereka memisahkan antara suami dan isteri untuk menghentikan hijrah, tetapi kaum Muslimin tetap meninggalkan Makkah menuju Madinah, manakala Rasulullah ﷺ kekal di Makkah tanpa memberitahu sesiapa sama ada baginda akan berhijrah atau tidak. Namun, terdapat tanda-tanda bahawa baginda ﷺ juga akan berhijrah. Abu Bakar terus memohon kepada Rasulullah ﷺ untuk diizinkan berhijrah sehinggalah baginda menjawab, "Jangan tergesa-gesa, mungkin Allah akan memberikanmu seorang teman." Abu Bakar ketika itu tahu bahawa Rasulullah ﷺ mahu berhijrah. Kaum Quraisy amat bimbang tentang implikasi hijrah Rasulullah ﷺ, terutama kerana kaum Muslimin di Madinah kini ramai dan mempunyai kedudukan yang lebih kukuh. Jelas sekali, kedudukan mereka di sana akan bertambah kuat dengan hijrahnya kaum Muslimin dari Makkah. Kaum Quraisy menyedari bahawa ancaman lain yang lebih serius terhadap mereka ialah Rasulullah ﷺ sendiri. Sekiranya baginda ﷺ menyertai mereka di sana, dengan kekuatan yang mereka miliki, ia boleh membawa kepada kehancuran mereka. Oleh itu, mereka berfikir panjang dan mendalam tentang cara untuk menghalang Rasulullah ﷺ daripada berhijrah ke Madinah. Kaum Quraisy mula bimbang bahawa apabila kaum Muslimin menjadi kekuatan yang digeruni, mereka akan datang menuntut bela dan mempertahankan Rasulullah ﷺ, sekiranya baginda memutuskan untuk kekal di Makkah. Dengan dilema sedemikian yang mereka hadapi, akhirnya mereka memutuskan untuk membunuh baginda ﷺ, bagi menghalang baginda daripada menyertai kaum Muslimin di Madinah dan untuk mengelakkan semua pertembungan pada masa hadapan dengan penduduk Madinah, Islam dan Muhammad ﷺ.

. Afterwards, the Messenger of Allah (pbuh) ordered the Muslims in Makkah to emigrate to Madinah in small parties, and so they began to migrate either individually or sometimes in small groups. The Quraysh by then had heard of the pledge and they attempted to prevent the Muslims from emigrating. They came between husband and wife in order to stop the migration, but the Muslims continued to leave Makkah for Madinah, while Allah’s Messenger (pbuh) stayed behind without indicating to anyone whether he would leave or not. There were signs, however, that he (pbuh) too would leave. Abu Bakr kept asking Allah’s Messenger (pbuh) for permission to emigrate until he answered, “Don’t be in a hurry, it may be that Allah will give you a companion.” Abu Bakr knew then that Allah’s Messenger (pbuh) wanted to emigrate. The Quraysh were very concerned about the implications of the emigration of Allah’s Messenger (pbuh), especially now that the Muslims in Madinah were many and enjoyed the upper hand. Evidently, their position there would be strengthened by the emigration of the Muslims from Makkah. The Quraysh realized that another even more serious potential threat to them was Allah’s Messenger (pbuh). Should he (pbuh) join them there, and with the power that they possessed, it could mean the end of them. They, therefore, thought long and hard about the issue of preventing Allah’s Messenger (pbuh) from migrating to Madinah. The Quraysh began to fear that once the Muslims had become a force to be reckoned with they would come after them and defend Allah’s Messenger (pbuh), should he decide to stay in Makkah. With such a dilemma confronting them. They finally decided to resort to killing him (pbuh), so as to prevent him from joining the Muslims in Madinah and in order to avoid all future clashes with the people of Madinah, Islam and Muhammad (pbuh). .

Menurut riwayat dalam kitab-kitab Sirah, dalam riwayat ‘Aisyah dan Abu Umamah ibn Sahm, apabila tujuh puluh tiga orang lelaki yang hadir di al-‘Aqabah meninggalkan Rasulullah ﷺ, setelah memberikan perlindungan dan berjanji untuk menyokong baginda, ujian dan cubaan terhadap kaum Muslimin di Makkah semakin bertambah kerana mereka ingin berhijrah. Kaum Quraisy menganiaya dan mencederakan mereka, lalu mereka mengadu kepada Rasulullah ﷺ, dan baginda menjawab, “Aku telah diperlihatkan negeri tempat kamu akan berhijrah.”.

It has been reported in the books of Seerah that in the narration of ‘Aisha and Abu Umamah ibn Sahm, that when the seventy-three men present at al- ‘Aqabah left the Messenger of Allah (pbuh), having given him the protection and pledging their support, the trials and tribulations of the Muslims in Makkah increased for wanting to leave. The Quraysh harassed them and harmed them, and they complained to Allah’s Messenger (pbuh) who replied, “I have been shown the homeland to which you will emigrate.”. .

Selepas beberapa hari, baginda ﷺ keluar dengan sangat gembira dan bersabda, "Aku telah diberitahu bahawa kamu boleh berhijrah ke Yathrib (Madinah), sesiapa yang mahu pergi ke sana boleh berbuat demikian." Maka mereka mula membuat persiapan untuk meninggalkan kota itu. Kemudian mereka pergi secara sembunyi-sembunyi dalam kumpulan kecil, manakala Rasulullah ﷺ kekal di Makkah untuk menunggu izin Allah untuk berhijrah. Abu Bakar sentiasa memohon kepada Rasulullah ﷺ untuk diizinkan berhijrah, dan baginda ﷺ akan bersabda kepadanya, "Jangan tergesa-gesa, mungkin Allah akan memberikan kamu seorang teman." Abu Bakar berharap bahawa teman itu ialah Rasulullah ﷺ sendiri.

After a few days, he (pbuh) emerged very pleased and said, “I have been told that you can emigrate to Yathrib (Madinah), whoever wants to go there can do so.” So they began their preparations to vacate the city. Then they left secretly in small groups while the Messenger of Allah (pbuh) stayed in Makkah to wait for Allah’s permission to emigrate. Abu Bakr kept asking Allah’s Messenger (pbuh) for permission to emigrate, he (pbuh) would say to him, “Don’t be in a hurry, it may be that Allah will give you a companion.” Abu Bakr hoped that his companion would be Allah’s Messenger (pbuh) himself. .

Apabila kaum Quraisy mendapat tahu tentang hijrah para Sahabah, dan menyedari bahawa Rasulullah ﷺ bertekad untuk memerangi mereka, mereka berhimpun di dewan musyawarah mereka dan, selepas sedikit perbincangan, bersetuju untuk membunuh baginda ﷺ. Jibril datang kepada Rasulullah ﷺ dan memerintahkan baginda supaya tidak tidur di atas katil yang biasa baginda gunakan. Baginda ﷺ tidak tidur di atas katilnya pada malam itu, dan ketika itulah Allah (SWT) mengizinkan baginda berhijrah.

When the Quraysh learned of the Sahabah’s emigration, and realized that Allah’s Messenger (pbuh) had the determination to fight them, they assembled in their council chamber and after a little debate agreed to kill him. Jibreel came to the Messenger of Allah (pbuh) and ordered him not to sleep on the bed on which he usually slept. He (pbuh) did not sleep in his bed that night and it was then that Allah (swt) permitted him to emigrate. .

Kehadiran kekuatan Islam di Madinah, kesediaan penduduknya untuk menerima Rasulullah ﷺ, dan penubuhan Negara Islam adalah satu-satunya sebab yang mendorong baginda ﷺ untuk berhijrah. Adalah sangat keliru bagi sesiapa sahaja untuk membuat kesimpulan atau walau sedikit pun terlintas di fikiran bahawa Muhammad ﷺ berhijrah dari Makkah kerana takut orang Quraisy akan membunuhnya. Baginda ﷺ tidak pernah walau sedikit pun mempertimbangkan penindasan dan bahaya yang menimpanya, dan baginda ﷺ sangat rela untuk mengorbankan nyawanya di jalan Islam. Ini adalah fakta. Hijrah baginda ﷺ ke Madinah hanyalah pengejaran yang tidak mementingkan diri demi Dakwah Islam dan penubuhan Negara Islam yang perlu bagi mencapai objektif tersebut. Jelas bahawa orang Quraisy telah membuat keputusan untuk membunuh baginda ﷺ kerana takut akan hijrahnya ke Madinah, di mana baginda ﷺ akan menikmati perlindungan dan kuasanya, tetapi orang Quraisy, walaupun dengan segala usaha mereka, gagal dalam percubaan mereka untuk menyingkirkannya. Hijrah itu, sebagaimana yang ditakuti oleh orang Quraisy, terbukti menjadi titik perubahan dalam sejarah Dakwah. Ia beralih daripada fasa menyeru manusia kepada Islam, kepada fasa membina masyarakat Islam, sebuah negara yang memerintah dengan kuasa Islam, menyeru kepadanya melalui bukti, hujah dan pujukan, serta dengan kekuatan yang akan melindunginya daripada kuasa-kuasa jahat dan zalim.

The presence of the forces of Islam in Madinah, the readiness of the people to receive the Messenger of Allah (pbuh), and the establishment of the Islamic State were the only reasons which prompted him (pbuh) to emigrate. It would be completely erroneous for anyone to conclude or even to entertain the slightest thought that Muhammad (pbuh) emigrated from Makkah out of fear that the Quraysh would kill him. He (pbuh) never gave the slightest consideration to the repression and harm that befell him and was more than happy to sacrifice his life in the way of Islam. This is a fact. His (pbuh) emigration to Madinah was simply the selfless pursuit of the Islamic Da’wah and the necessary establishment of the Islamic State to further that objective. It is clear that the Quraysh had come to the decision to kill him for fear of his emigration to Madinah where he (pbuh) would enjoy its protection and power, but the Quraysh, despite their efforts, failed in their bid to dispose of him. The emigration, as the Quraysh feared, proved to be the turning point in the history of the Da’wah. It moved from the phase of inviting people to Islam, to the phase of establishing an Islamic society, a state ruling by Islam’s authority, inviting for it by means of evidence, proof and persuasion and by the force that would protect it from evil and oppressive forces.