The Journey Begins: The Hijrah

Planting the Seeds for Yathrib

The death of Abu Talib marked a significant turning point for the Prophet Muhammad ﷺ as it ended his protective shield within the Quraysh tribe. Following this loss, Mut’im ibn Adi briefly stepped in to offer some degree of protection. However, the overall situation remained unstable, compelling the Prophet ﷺ to search for a new home for Islam where he could find safety and a supportive community.

During the hajj pilgrimage, the Prophet ﷺ actively approached various tribes in an effort to gain protection and allegiance for Islam. He sought permission to preach his message, but most tribes rejected his overtures.

• Tribe of Kindah: When the Prophet ﷺ proposed the message of Islam to the Kindah tribe, they showed more interest in political power than in embracing the faith. They insisted on future leadership in exchange for their allegiance, but the Prophet ﷺ firmly rejected this notion, emphasizing that true leadership belongs to Allah alone.

• Banu Shayban ibn Tha'laba: In a meeting with this intelligent tribe, the Prophet ﷺ and his companion Abu Bakr رَضِيَ اللهُ عَنْهُ found that while the leaders appreciated the ethical foundations of Islam, they hesitated to accept due to their existing alliances, particularly with the Persian Empire. During this encounter, the Prophet ﷺ prophesied that Muslims would eventually conquer Persia, a prediction that would later come to fruition.

A Turning Point: The Khazraj

A small delegation from Yathrib (modern-day Madinah), known as the Khazraj, met with the Prophet ﷺ and embraced Islam. This marked a pivotal moment in the spread of Islam. Yathrib was a city with a diverse population, consisting of two Arab tribes, Aws and Khazraj, as well as several Jewish tribes. A civil war known as the Battle of Bu'ath had left the city divided and in search of unity, creating an environment ripe for change and the acceptance of new ideas, including Islam.

Even before the Prophet's ﷺ direct engagement with the people of Yathrib, the message of Islam had started to resonate within the community. This was exemplified by the story of Suwayd ibn al-Samit, a poet who had heard and appreciated the Qur'an before meeting his end in battle. His recognition of the message highlights the early influence of Islam in the region, setting the stage for its future acceptance.

The First Covenant of Aqaba

The journey of Islam's spread in Yathrib began with six men from the Khazraj tribe expressing interest in the faith, although they did not formally convert at that time. By the 11th year of the Prophethood, a significant moment occurred when twelve men—ten from the Khazraj and two from the Aws—met with the Prophet Muhammad ﷺ during Hajj and embraced Islam. This marked the largest group of converts from outside Makkah and signaled the beginning of unity between the historically rival Aws and Khazraj tribes under the banner of Islam.

Known as the "Oath of the Women," this covenant focused on theological and moral responsibilities, emphasizing the worship of Allah and leading righteous lives, without any political implications. It represented the formal acceptance of these men into the Islamic community.

Following the first covenant, the Prophet ﷺ sent Mus'ab ibn Umayr رَضِيَ اللهُ عَنْهُ to Yathrib to teach the Quran and lead the community in prayer. Mus'ab's dedication and efforts quickly bore fruit, as he facilitated 40 conversions within just a few weeks and established the first Jumu'ah prayer in Yathrib. The conversion of two influential leaders, Usayd ibn Hudayr and Sa'd ibn Mu'adh, played a crucial role in the rapid spread of Islam among their subtribe, the Banu Abd al-Ashhal, leading to further mass conversions.

The Second Covenant of Aqaba

By the 12th year of Prophethood, Mus'ab رَضِيَ اللهُ عَنْهُ had successfully converted between 250 and 300 people in Yathrib. This remarkable growth prompted a group of ±75 Muslims to travel for Hajj and meet the Prophet ﷺ.

Unlike the first, this covenant entailed not only religious allegiance but also political and military support. The people of Yathrib pledged to protect the Prophet ﷺ as one of their own, despite the looming threats of war with the Quraysh.

The Prophet ﷺ outlined conditions for the covenant, including loyalty, financial support for Islam, upholding justice, and ensuring his protection. In return, they were promised Jannah (Paradise).

Before the pledge, As'ad ibn Zurarah cautioned the Yathrib men about the serious implications of their commitment, especially the risks of war. Despite this warning, 72 men pledged their allegiance to the Prophet ﷺ, vowing to protect him and the teachings of Islam at all costs. And among them were 2 women; and the Prophet ﷺ accepted their oath of allegiance verbally without physically taking their hands.

Shaytan’s Cry

During the Second Pledge of Aqaba, a loud voice was heard, believed to be from Azab ibn Uzayb, the leader of the shayatin (devils) of Aqaba, warning against the group conspiring with the Prophet ﷺ. Recognizing the shaytan's presence illustrated the profound impact Islam’s growth was having, even in the unseen realm. Although the Ansar were prepared to fight, the Prophet emphasized a peaceful approach, concluding the meeting without conflict as they returned to their tents.

The following morning, the Quraysh sent delegates to investigate any gatherings with the Prophet ﷺ. The Muslim members of the Khazraj tribe remained silent, while the non-Muslims among them denied that any meeting had taken place. This strategic response helped resolve the situation, allowing the Second Pledge of Aqaba to be completed successfully.

The Early Emigration Stories

The Prophet Muhammad ﷺ envisioned a new home for the Muslims, a land filled with date palms between volcanic plains, which at that time was called Yathrib (and later it was called Al-Madinah). Following the revelation, Muslims began to secretly emigrate to escape the oppressive interference of the Quraysh.

Abu Salama’s Emigration

Abu Salama رَضِيَ اللهُ عَنْهُ was the first to openly emigrate, which led to conflict with the Quraysh. They prevented him from taking his wife, Ummi Salama رَضِيَ اللهُ عَنْھَا , and their child. Abu Salama’s tribe took his child while Ummi Salama was left alone in Makkah. After 16 months apart, Ummi Salama was eventually reunited with her son and undertook a perilous journey to Madinah, assisted by the noble non-Muslim, Uthman ibn Talha.

Suhayb al-Rumi’s Emigration

Suhayb al-Rumi, who had grown up in Roman captivity, tried to emigrate in secret. The Quraysh stopped him, but he negotiated his wealth for his freedom, arriving in Madinah with nothing. The Prophet ﷺ praised Suhayb's sacrifice, leading to the revelation of a Quranic verse (2:207) in recognition of his noble act.

The Journey of Umar, Ayyash, and Hisham

Umar's رَضِيَ اللهُ عَنْهُ migration was distinctive as he was the only one who did so publicly. He announced his departure at the Ka'bah, boldly challenging anyone who dared to stop him, showcasing his fearlessness and the respect he commanded in Makkah.

Umar ibn al-Khattab رَضِيَ اللهُ عَنْهُ, along with Ayyash ibn Abi Rabi'ah رَضِيَ اللهُ عَنْهُ and Hisham ibn al-As رَضِيَ اللهُ عَنْهُ, devised a plan to emigrate. While Hisham was captured, Umar and Ayyash successfully reached Madinah. Later, Abu Jahal and his brother—Ayyash’s half-brothers—deceived him with a false story about their mother’s suffering. Ignoring Umar’s warnings, Ayyash returned with them, only to be tricked and captured on the way. He was imprisoned in Makkah alongside Hisham. After the Prophet ﷺ migrated to Madinah, he prayed for their release, and al-Walid ibn al-Walid رَضِيَ اللهُ عَنْهُ courageously entered Makkah to free both men and bring them safely back to Madinah.

Hijrah of the Prophet ﷺ and Abu Bakr

Preparations for the Hijrah

Aisha رَضِيَ اللهُ عَنْھَا, then around 6-7 years old, narrated how Abu Bakr رَضِيَ اللهُ عَنْهُ  prepared for the Hijrah by getting two camels ready, awaiting the Prophet ﷺ to receive divine permission to migrate. Upon receiving the go-ahead, Abu Bakr رَضِيَ اللهُ عَنْهُ joyfully realized he would accompany the Prophet ﷺ and began gathering supplies. Abu Bakr رَضِيَ اللهُ عَنْهُ meticulously prepared the camels, ensuring they were well-fed and able to store enough provisions for the desert journey, dedicating four months to this task.

The Hijrah commenced on Monday, 26th Safar, in the 13th year of Prophethood. In the heat of the day, the Prophet ﷺ visited Abu Bakr رَضِيَ اللهُ عَنْهُ, covering his face to avoid recognition, and announced that the time for migration had come. Abu Bakr رَضِيَ اللهُ عَنْهُ was overwhelmed with joy, shedding tears at the thought of accompanying the Prophet ﷺ.

Asma bint Abu Bakr رَضِيَ اللهُ عَنْھَا, much older than Aisha, prepared food and supplies for the Prophet ﷺ and Abu Bakr رَضِيَ اللهُ عَنْهُ during their migration. With nothing to tie the bag, she tore her belt in two—using one part for herself and the other to secure the provisions. For this act, she became known as Dhat al-Nitaqayn (the woman of the two belts).

Abu Bakr رَضِيَ اللهُ عَنْهُ  brought all his wealth—5,000 dirhams—to support the Prophet ﷺ during the migration, leaving his family with nothing but trusting in Allah's provision.

The Night of the Hijrah

The Quraysh held a secret midnight meeting in Dar al-Nadwa to decide how to stop the Prophet ﷺ. Representatives from all tribes attended except Banu Hashim and Mut‘im ibn ‘Adi, since both had ties to the Prophet ﷺ. According to a weak narration, an old man—identified by Ibn Abbas رَضِيَ اللهُ عَنْهُ as Iblis—joined the meeting disguised as a wise elder.

Various ideas were proposed: imprisoning or exiling the Prophet ﷺ, but the old man rejected both. Then Abu Jahal suggested killing him, but to avoid blame, he proposed that one man from each tribe participate so the guilt would be shared and Banu Hashim couldn’t retaliate. Iblis approved this plan, and the Quraysh selected their men to attack the Prophet ﷺ that night.

Before they could act, Jibril عَلَيْهِ السَّلَامُ descended and informed the Prophet ﷺ to begin the Hijrah. That same evening, the Prophet ﷺ told Abu Bakr رَضِيَ اللهُ عَنْهُ and departed Makkah.

With the Quraysh surrounding his house, the Prophet ﷺ recited verses from Surah Ya-Sin [36:8-9] and slipped away unnoticed, scattering dust on his pursuers. Meanwhile, Ali رَضِيَ اللهُ عَنْهُ  remained behind in the Prophet’s ﷺ bed to deceive the Quraysh, while the Prophet ﷺ and Abu Bakr رَضِيَ اللهُ عَنْهُ set off for Madinah, marking the beginning of a new chapter in Islamic history.

Ghari Thawr and Events Leading to Madinah

The journey began when Abu Bakr رَضِيَ اللهُ عَنْهُ prepared two camels for the Prophet Muhammad ﷺ and himself. Under the cover of night, they set off to Ghari Thawr, a cave located south of Makkah, deliberately moving away from Madinah. Their plan was to remain hidden in the cave for three days, after which a guide would lead them along an undisclosed path to their destination. Before departing, the Prophet ﷺ looked back at Makkah, expressing his deep love for the city and sorrow over his forced departure. He made a heartfelt du'a for safety and ease during the journey, a sentiment documented by Ibn Kathir.

To ensure their safety while hiding in the cave, specific tasks were assigned to trusted companions. Abdullah ibn Abu Bakr رَضِيَ اللهُ عَنْهُ was responsible for bringing food and gathering news about the search efforts for them. Amir ibn Fuhayrah رَضِيَ اللهُ عَنْهُ skillfully wiped away Abdullah’s footprints by passing his flock of sheep over them, while their Bedouin guide, Abdullah ibn Urayqit, was assigned to lead them to Madinah through a hidden, unfamiliar route.

As the Quraysh realized that the Prophet ﷺ had taken an alternative route, they dispatched scouts to track him down. Although the scouts discovered the location of the cave, they failed to check inside. During their time in the cave, Abu Bakr رَضِيَ اللهُ عَنْهُ felt anxious about being discovered, but the Prophet ﷺ reassured him, affirming that divine protection was upon them.

The Story of Suraqa ibn Malik

After three nights in hiding, the travelers met Abdullah ibn Urayqit and commenced their journey to Madinah, carefully avoiding major roads to evade detection.

The Quraysh had placed a substantial bounty of 100 camels on the capture of the Prophet ﷺ. While sitting with his tribe, Suraqa ibn Malik heard that three travelers — the Prophet ﷺ, Abu Bakr رَضِيَ اللهُ عَنْهُ, and their guide — had been spotted. Knowing there was a bounty of 100 camels, he pretended the sighting was someone else’s group so he could pursue them alone. Once the matter was forgotten, he armed himself, mounted his horse, and set off to capture them.

As he neared them, his horse suddenly sank into the sand and threw him off. Ignoring this warning — and even the omen from his divination arrows telling him not to proceed — he tried again and again, only for his horse to fall each time. Realizing a divine power was protecting them, Suraqa gave up, saying he knew the Prophet’s ﷺ mission would prevail.

When he finally called out for peace, the Prophet ﷺ allowed him to approach. Amazed by the Prophet’s ﷺ calmness and Abu Bakr’s vigilance, Suraqa requested written protection, which the Prophet ﷺ granted. He offered them food, which they declined, and was asked only to keep their journey secret — a promise he kept. The Prophet ﷺ also foretold that Suraqa would one day wear the bracelets of Kisra, the Persian king, a prediction that left Suraqa in astonishment.

Years later, after the fall of the Sassanid Empire, Suraqa received the actual bracelets of Kisra from Umar رَضِيَ اللهُ عَنْهُ, fulfilling the Prophet's ﷺ prediction.

The Story of Ummi Ma'bad

Ummi Ma'bad, an elderly Bedouin woman, lived in a tent in the desert, often searching for food and water. One day, while waiting for her husband, she welcomed two travelers, who turned out to be the Prophet Muhammad ﷺ and Abu Bakr رَضِيَ اللهُ عَنْهُ on their way to Madinah. When they asked to buy food, she regrettably informed them that she had none, as her husband was out looking for supplies. However, the Prophet ﷺ noticed an old goat in the corner and asked to milk it. Despite Ummi Ma'bad’s skepticism, she permitted him to try. Remarkably, after making du'a and invoking Allah’s name, the goat’s udder filled with milk. Both the Prophet ﷺ and Abu Bakr رَضِيَ اللهُ عَنْهُ drank to their fill, leaving the remainder for Ummi Ma'bad and her husband. When her husband returned and saw the milk, Ummi Ma'bad recounted the incident, leading them both to realize the significance of their encounter. They accepted Islam after recognizing the Prophet's ﷺ true prophetic nature.

Ummi Ma'bad’s narration is notable as she provides one of the few detailed descriptions of the Prophet’s ﷺ physical appearance, describing him as handsome and of medium height. This incident occurred near Qadid/Qudaid, around a three-hour drive from Madinah.

The City of Madinah

Historical Background

Originally known as Yathrib, the city of Madinah was rich in date palms and surrounded by volcanic rock. The Prophet ﷺ had seen a dream of migrating to a land filled with date palms, which he later identified as Madinah when the Khazraj tribe invited him. In several hadiths, the Prophet ﷺ emphasized that the name Yathrib should no longer be used, stating that the city would be a significant place for Islam. The Quran reflects this by mentioning Yathrib only from the mouths of hypocrites, suggesting a preference for the name Madinah.

The Prophet ﷺ called the city "Al-Madinah," meaning "The City." And the longer name is "Madinatu Rasulillah SallAllahu Alayhi wa-Sallam”. But he primarily called it al-Madinah. The name "Al-Madinah" was designated by the Prophet ﷺ to reflect its purity and importance. Alternative names like "Tabah" (طَابَة) and "Taybah" (طَيْبَة) meaning "the Pure," further reinforce this concept. The Prophet ﷺ criticized the term Yathrib, suggesting it had negative connotations related to criticism or corruption.

Reasons for Choosing Madinah

Madinah’s location, being relatively close to Makkah yet safe from immediate threat, made it a strategic choice for the Prophet’s ﷺ migration. It was defensible, surrounded by volcanic rock, and the landscape provided natural protection from invaders.

The people of Madinah had never been conquered, showcasing their strong spirit and readiness to embrace a new leader. The Civil War of Bu'ath, which had ravaged the city for years, eliminated many stubborn leaders, leaving a population eager for change.

The Prophet ﷺ had familial connections to the people of Madinah, as his great-grandfather Hashim had spent time there and had a son Shayba with a local dynamic and beautiful lady called Salma. The same boy will later be called Abdul Muttalib, the grandfather of the Prophet ﷺ. This blood connection fostered a sense of familiarity and acceptance among the Madinans.

Madinah was home to the Aws and Khazraj tribes, who were Qahtani Arabs, while surrounding tribes were primarily Adnanis. The merging of these two groups signified the potential for unity in the new Islamic state, transcending tribal affiliations.

The presence of Jewish communities in Yathrib had exposed the Aws and Khazraj to monotheistic teachings, preparing them to readily accept the message of Islam when it arrived. Their familiarity with concepts of prophecy and scripture made the transition to Islam more natural.