“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 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)

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 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).

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.

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) 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.

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:

“ 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 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 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 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.

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’.

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.

(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)

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.

The Nussrah from Madinah

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.

The purpose of the Prophet (saw) contracting this Nussrah was to establish the Islamic State in Madinah through gaining the power of the people of support (ahl un-Nussrah). The ahl un-Nussrah were to establish the State in Madinah after the Prophet (saw) found that he could not gain enough Nussrah in Makkah to establish the State there. The criteria for ahl un-Nussrah used by the Prophet (saw) was that they should be physically powerful enough to not only establish the State in their land, but also to defend it against foreign enemies. This is why he(saw) didn’t approach tribes such as Banu Ghifaar despite the fact that they had embraced Islam through the work of the Sahabi Abu Dharr al-Ghifaari (ra). This also explains why the Prophet (saw) refused the support of Banu Sheeban who could not guarantee the defence of the State against the Persians.

When the Prophet (saw) emigrated to Madinah the ahl un-Nussrah (Aws and Khazraj) came out wearing the leopard skin and swords i.e. war clothing, so as to establish the rule of the Prophet (saw) and fight any resistance. The Jews of Madinah realised then that this was a pre-planned matter. The Prophet (saw) had taken authority without allowing the enemies to make any preparations against him, he(saw) had orchestrated a coup d’etat. ‘Abdullah ibn ‘Ubay ibn Salul who, before this, was to be the King of Yathrib (Madinah) went to the Quraysh and, according to Ibn Hisham, stated to them that his people had never made such a decision without consulting him before. Indeed, the coup d’etat had allowed the Prophet (saw) to enter Madinah as its new leader.

Hence the actions, in this stage of the political party, would be the following:

i) Continuing to call people to Islam not through force but intellectual discourse.

ii) Continuing to culturing those who respond with a strong understanding of this Deen and strong Iman in order to carry the Da’awah and shoulder the responsibilities.

iii) The Intellectual and Political struggle. This manifests itself into the adopting of the interests of the society and highlighting the corruption of the system and illustrating the Islamic system. Also by exposing the rulers and how they are not looking after the affairs of the people. In the current reality it would be exposing the plans of the Kuffar colonialists.

iv) Seeking the support from those capable of removing the present authorities and establishing, securing and maintaining the Islamic ruling i.e. militarily capable. This support must be from those who embrace Islam i.e. Muslims and unconditional.

This last point would normally be done by the party seeking to access the military in order to take the authority. This would be after establishing the public opinion for the implementation of Islam through the intellectual and political struggle, so that the Ummah sees this as her political aim and the means of her salvation. After this the military would be capable of establishing the authority of Islam. Hence a coup d’etat would be the manifestation of the political change that the Islamic political party had inspired in the people and the practical support in order to actually carry Islam through Da’awah and Jihad to the rest of the world.

Some Important Distinctions

It must be clear however that there are certain distinctions, which would need to be made between this method and the current situation:

i) The most important distinction is that Muslims today are not directed by Allah(swt) as the Prophet (saw) was. Hence, the Starting point (Nuqtat al-Ibtida’) of the Da’awah is from wherever the Party began in the Islamic world, and this is also where the culturing stage started from. Also, the Prophet (saw) was ordered by Allah (swt) when to enter the interaction stage, the Muslims of today were not. Hence, according to the Shari’ah principle ‘Whatever is necessary to accomplish an obligation is in itself an obligation’, the Muslims of today were required to attempt to enter the interaction stage when as a political party they were capable. If they were unsuccessful, so for example if the members of the party abandoned the party or were killed making them incapable of interaction, then the party would have to retreat back into the stage of culturing. This delicate point is the point at which the party attempts to launch itself into the society. If it is successful then it will have entered the society and the interaction stage. This is the Launching point (Nuqtat al-Intilaq).

ii) Today, Muslims are combating a set of Kufr concepts and thoughts in the Da’awah that are different to those that the Prophet (saw) faced, although the way in which it would be done would be the same, intellectually and politically. So he (saw) was dealing with the idols of al-Lat and ‘Uzza while today one deals with idols of democracy and the kingship of man against Allah(swt). He (saw) was dealing with concepts such as infanticide whilst today one deals with ideas of feminism, secular human rights and freedom. He (saw) was dealing with the Deen of the Mushrikeen, Jews and Christians whilst today one deals with Capitalism and Socialism. Also, the Prophet (saw) was struggling against the tribes of the Quraysh and their leaders. The struggle today would be against the colonialists and their agent rulers in the Islamic World.

iii) Another difference is related to the power. The power during the time of the Prophet (saw) lay with the powerful tribes and their leaders. However, today, in most cases, this power lies in the militaries of the Muslim countries. This affects where one seeks the Nussrah from. After reaching this point, known as the support point (Nuqtat al-Irtikaz) the party would enter into the final stage which is that of seizing the power and implementing Islam, carrying it to the rest of the world via the Da’awah and Jihad.

This is the ways in which the differences impact the contemporary Da’awah, however the methodology that has been derived from the Shari’ah evidences is the same and is the only practical method Islam has laid down in order to establish itself.

So the Islamic political party would have to proceed on this path not deviating off it by a hairline. If it did so it would be a deviation from the Shari’ah methodology that has been established through correct Ijtihad. This was the Sunnah of the Messenger of Allah (saw) and is no different from the rule of Salah or any other obligation that Allah has prescribed and the Messenger (saw) elaborated for us.

It is the only way that the Ummah can attain her revival and Islam can return to dominate life’s affairs, as it is only the Khilafah that can ensure the existence of Islam and this is the only methodology that Islam has laid down.