The Pledges of Aqabah and the Hijrah

Following Al-Isrā' wa al-Miʿrāj, Muhammad ﷺ continued his mission in Makkah with renewed determination. The opposition of the Quraysh had not diminished. With the death of Abū Ṭālib, the Prophet ﷺ no longer enjoyed the same degree of tribal protection, and the leaders of Makkah remained firmly committed to preventing the spread of Islam. Recognising that the annual pilgrimage seasons brought tribes from every part of Arabia to Makkah, Muhammad ﷺ began presenting Allah's message to the visiting delegations. This marked an important new phase in the prophetic mission. Rather than limiting his invitation to the people of Makkah, he carried the message directly to tribes from across the Arabian Peninsula.

The Pilgrimage Seasons

Long before the advent of Islam, the sacred months were periods during which warfare was suspended. People travelled safely to Makkah to perform the pilgrimage inherited from Ibrahim (Abraham) (Ibrāhīm) and Ismail (Ishmael) (Ismāʿīl) عليهما السلام, although many pagan practices had become incorporated into it over the centuries. The pilgrimage seasons also became important commercial gatherings. Markets such as ʿUkāẓ, Majannah and Dhū al-Majāz attracted merchants, poets, tribal leaders and travellers from throughout Arabia. Muhammad ﷺ recognised that these gatherings provided an opportunity to proclaim Allah's message to people who were beyond the influence of the Quraysh. Many visitors had never met him personally and therefore judged him by what they themselves heard rather than by the accusations circulating within Makkah. The Prophet's Invitation According to the earliest Sīrah sources, Muhammad ﷺ visited the camps of the visiting tribes one by one. He introduced himself respectfully and called them to the worship of Allah alone. His invitation remained consistent with everything he had proclaimed since the beginning of his mission. He invited them to reject idols, affirm the Oneness of Allah, believe in the revelation that had been sent to him and prepare for the Day of Judgement. He also sought a tribe that would grant him protection so that he could proclaim Allah's message freely throughout Arabia. According to the Sīrah, he would say words to this effect: "Who will give me shelter? Who will support me so that I may convey the message of my Lord? Paradise will be his reward." The Prophet ﷺ was not seeking kingship, wealth or tribal dominance. He sought only the freedom to fulfil the responsibility that Allah had entrusted to him. The Opposition of Abū Lahab Muhammad ﷺ was frequently followed by his uncle Abū Lahab, who attempted to undermine his efforts. According to Musnad Aḥmad (Hadith 16023) and reports preserved by Ibn Hishām and Ibn Kathīr, whenever the Prophet ﷺ addressed a delegation, Abū Lahab would follow behind him. After Muhammad ﷺ finished speaking, Abū Lahab would warn the tribe: "Do not listen to him. He has abandoned the religion of his forefathers and wishes you to do the same." To many tribes unfamiliar with Muhammad ﷺ, it appeared significant that his own uncle publicly opposed him. The Quraysh hoped that such opposition from a close relative would discourage outsiders from listening to the Prophet's message. Despite these repeated attempts to discredit him, Muhammad ﷺ continued visiting delegation after delegation without showing frustration or despair. Responses from the Tribes The responses varied considerably. Some delegations listened respectfully before declining the invitation. Others rejected it immediately. Some recognised Muhammad's ﷺ honesty but feared provoking the Quraysh or upsetting the political balance among the Arab tribes. Several tribes expressed interest but wished to negotiate conditions. According to the earliest Sīrah, one delegation asked whether, if they accepted Islam and supported Muhammad ﷺ, political leadership would pass to them after his death. The Prophet ﷺ replied that such matters belonged entirely to Allah, who grants authority to whom He wills. When they realised that worldly leadership was not being promised, they declined his invitation. These encounters demonstrated that Muhammad ﷺ never used the promise of political authority or material gain to secure converts. Faith in Allah had to be sincere and could not be exchanged for worldly advantage. Although many tribes rejected his call, Allah was preparing a delegation whose response would alter the course of Islamic history. Among the pilgrims arriving in Makkah were a small group of men from Yathrib, a city north of Makkah whose people had been exhausted by years of tribal conflict. Their meeting with Muhammad ﷺ would become the beginning of a new chapter in the history of Islam.

The Tribes Approached by the Prophet ﷺ

The earliest works of Sīrah record that Muhammad ﷺ did not limit his invitation to only a few tribes.

Year after year, during the pilgrimage seasons and the great markets of Arabia, he travelled among the encampments calling tribe after tribe to worship Allah alone.

According to Ibn Hishām, Ibn Saʿd and Ibn Kathīr, among the tribes approached by the Prophet ﷺ were:

• Banū ʿĀmir ibn Ṣaʿṣaʿah
• Banū Shaybān ibn Thaʿlabah
• Banū Kalb
• Banū Kindah
• Banū Ḥanīfah
• Banū Murrah
• Banū Sulaym
• Banū Abs
• Banū Fazārah
• Banū Ghassān
• Banū Naḍr ibn Muʿāwiyah
• Banū al-Ḥārith ibn Kaʿb
• Banū ʿUdhrah
• Banū Muḥārib
• Banū Bakr ibn Wā'il

Not every discussion has been preserved in detail.

The Sīrah generally records the more significant encounters while indicating that the Prophet ﷺ approached many other tribes as well.

His perseverance is remarkable.

Despite repeated rejection, he continued presenting Allah's message with patience, dignity and unwavering hope.

The Delegation of Banū ʿĀmir

One of the most detailed encounters recorded in the Sīrah was with Banū ʿĀmir ibn Ṣaʿṣaʿah.

The members of this influential tribe listened carefully as Muhammad ﷺ recited the Qur'an and invited them to worship Allah alone.

Some among them recognised the significance of his message.

According to the Sīrah, Bayḥarah ibn Firās remarked to his companions:

"If I were to take this young man from the Quraysh, I could conquer all the Arabs."

The delegation saw that Muhammad ﷺ possessed remarkable character and leadership.

However, they were also concerned about what they might receive in return for offering him protection.

They asked:

"If we pledge our allegiance to you and Allah grants you victory over those who oppose you, will authority belong to us after you?"

The Prophet ﷺ answered:

"The matter belongs to Allah. He places authority wherever He wills."

The delegation was disappointed by this reply.

They had hoped to secure future political leadership in exchange for their support.

When they realised that Muhammad ﷺ would not promise worldly authority in return for accepting Islam, they declined his invitation and returned to their homeland.

This encounter illustrates an important principle.

Muhammad ﷺ never negotiated Allah's religion in exchange for political alliances or personal advantage.

Leadership belonged to Allah alone.

The Prophet ﷺ would not promise what Allah had not authorised him to promise.

The Delegation of Banū Shaybān

Another significant meeting took place with Banū Shaybān ibn Thaʿlabah, one of the strongest tribes in northern Arabia.

Among those present were respected leaders, including Mafrūq ibn ʿAmr, Hānī ibn Qabīṣah, al-Muthannā ibn Ḥārithah and al-Nuʿmān ibn Sharīk.

According to the Sīrah, Mafrūq listened attentively while Muhammad ﷺ explained the message of Islam and recited passages from the Qur'an.

The tribal leaders were impressed by both the Prophet's ﷺ speech and the Qur'an itself.

Unlike others who dismissed him immediately, they engaged in thoughtful discussion.

However, they explained that their tribe lived under treaties with the Persian Empire.

They feared that openly supporting Muhammad ﷺ might bring them into conflict with Persia before they were prepared.

Al-Muthannā explained that they could perhaps defend him against Arab tribes but could not guarantee protection against the Persians because of their political obligations.

Muhammad ﷺ thanked them for their honesty.

He did not criticise them or attempt to pressure them into accepting his proposal.

Instead, he reminded them that success comes only through Allah and that His religion must be supported without compromise.

The meeting ended respectfully, but without an agreement.

Lessons from These Encounters

The repeated meetings with the tribes reveal several characteristics of Muhammad's ﷺ prophetic mission.

He invited every tribe with the same message regardless of its wealth, military strength or political influence.

He never altered the message in order to make it more acceptable.

He never promised kingship, wealth or inherited political authority in exchange for support.

He remained patient despite years of rejection.

Most importantly, these encounters demonstrate that the Prophet ﷺ trusted completely in Allah's plan.

Although many influential tribes declined his invitation, Allah had already chosen the people through whom Islam would establish its first secure community.

That people would not come from one of the great tribes of central Arabia.

They would come from the oasis city of Yathrib, where a small delegation was about to meet Muhammad ﷺ during the pilgrimage season.

Their acceptance of Islam would change the course of history forever.

The Delegation from Yathrib

During one of the pilgrimage seasons, Muhammad ﷺ met a small group of men from Yathrib, the oasis city situated approximately 340 kilometres north of Makkah.

According to the earliest Sīrah sources, the delegation consisted of six men from the tribe of Khazraj.

Unlike many of the tribes whom the Prophet ﷺ had previously approached, these men listened carefully to his message without ridicule or hostility.

For many years, Yathrib had been plagued by conflict between its two principal Arab tribes, Aws and Khazraj.

The city had also long been home to several Jewish tribes, who possessed knowledge of the earlier scriptures and frequently spoke of the coming of a prophet who would appear before the end of time.

According to the Sīrah, whenever disputes arose between the Jewish and Arab tribes, some among the Jews would warn their Arab neighbours by saying that the time of the promised prophet was approaching and that, when he came, they would follow him and overcome their enemies.

These statements remained in the minds of many people in Yathrib.

When the delegation met Muhammad ﷺ and heard him recite the Qur'an, they recognised that his message closely resembled what they had heard about the expected prophet.

Their Acceptance of Islam

The Prophet ﷺ presented the same invitation that he had offered to every other tribe.

He called them to worship Allah alone, abandon idolatry and believe that he was the Messenger of Allah.

According to the Sīrah, the six men spoke among themselves, saying:

"By Allah, this is the Prophet whom the Jews have been warning us about. Let them not be the first to believe in him before us."

They immediately accepted Islam.

This was a remarkable development.

After years of rejection throughout Arabia, the Prophet ﷺ had finally found a group who accepted his message willingly after hearing only a single presentation.

The six new Muslims pledged that, upon returning to Yathrib, they would invite their families, friends and fellow tribesmen to Islam.

They hoped that Allah would unite their divided city through the message brought by Muhammad ﷺ.

Islam Reaches Yathrib

When the delegation returned home, they fulfilled their promise.

They spoke openly about Muhammad ﷺ and recited the verses of the Qur'an that they had learned.

The message spread rapidly among both Aws and Khazraj.

Unlike Makkah, where the Quraysh leadership worked together to suppress Islam, Yathrib contained many influential individuals who were willing to listen and consider the message.

The city had also grown weary of generations of tribal warfare.

Many people longed for a leader who could reconcile the rival tribes and establish lasting peace.

As news of Muhammad ﷺ spread through Yathrib, increasing numbers embraced Islam.

By the following pilgrimage season, the small group of six believers had grown into a much larger delegation eager to meet the Prophet ﷺ once again.

The Beginning of a New Chapter

Although the meeting with the six men from Yathrib appeared modest at the time, it proved to be one of the most significant encounters in the entire Sīrah.

Years of patient effort had produced few visible results outside Makkah.

Now Allah had opened the hearts of people who would soon become known as the Anṣār—the Helpers.

Their city would become the home of the first Muslim community and the centre from which Islam would spread throughout Arabia and beyond.

The Prophet ﷺ had remained patient through persecution, rejection and personal loss.

Now the first clear signs of Allah's promise were beginning to appear.

The following year, a larger delegation from Yathrib would return to Makkah and secretly pledge their faith and loyalty to Muhammad ﷺ.

This historic meeting, known as the First Pledge of al-ʿAqabah, marked the beginning of the transformation of Yathrib into Al-Madīnah al-Munawwarah, the City of the Prophet ﷺ, and prepared the way for the Hijrah that would forever change the course of Islamic history.

One year after the first six men of Yathrib accepted Islam, the annual pilgrimage season brought another delegation from the city to Makkah.

During the intervening months, the message of Islam had spread steadily among both Aws and Khazraj. The six believers who had returned the previous year fulfilled their promise by inviting their families and fellow tribesmen to worship Allah alone and to believe in Muhammad ﷺ.

The result was remarkable.

The small group of six had grown into a delegation of twelve men, demonstrating that Islam had begun to establish firm roots in Yathrib despite the absence of the Prophet ﷺ from the city.

This meeting would become known as The First Pledge of al-ʿAqabah and marked the first formal pledge of allegiance made to Muhammad ﷺ by people from outside Makkah.

Yathrib Before the Pledge

Yathrib remained a city deeply affected by decades of conflict.

Its two principal Arab tribes, Aws and Khazraj, had fought repeated wars against one another, the most devastating of which was the Battle of Buʿāth, fought only a few years before Muhammad's ﷺ prophethood.

The battle had claimed the lives of many leading chiefs from both tribes and left the city politically unstable.

Many people longed for an authority capable of ending the cycle of tribal rivalry.

The growing acceptance of Islam offered not merely a new faith but also the possibility of reconciliation under the worship of Allah alone.

Unlike the tribal loyalties that had divided the people for generations, Islam united believers through faith rather than lineage.

The Delegation Arrives

According to the earliest Sīrah, the delegation consisted of ten men from Khazraj and two men from Aws.

Among those present were:

• Asʿad ibn Zurārah رضي الله عنه
• ʿAwf ibn al-Ḥārith رضي الله عنه
• Rāfiʿ ibn Mālik رضي الله عنه
• Quṭbah ibn ʿĀmir رضي الله عنه
• ʿUqbah ibn ʿĀmir رضي الله عنه
• Jābir ibn ʿAbdullāh ibn Riʾāb رضي الله عنه
• Abū al-Haytham ibn al-Tayyihān رضي الله عنه
• ʿUwaym ibn Sāʿidah رضي الله عنه
• together with several other believers whose names are preserved in the early works of Sīrah.

Their presence demonstrated that Islam was no longer confined to a handful of individuals.

It had begun developing into a growing community.

The Secret Meeting at al-ʿAqabah

The meeting took place secretly at al-ʿAqabah, a mountain pass near Minā on the outskirts of Makkah.

The secrecy was necessary because the Quraysh remained determined to prevent any tribe from forming an alliance with Muhammad ﷺ.

The pilgrims themselves concealed their intentions so that the leaders of the Quraysh would not become aware of the meeting.

There, under the cover of night, the twelve believers met the Messenger of Allah ﷺ.

The Prophet ﷺ recited the Qur'an to them, explained the teachings of Islam and invited them to make a formal pledge of faith and obedience.

This was not yet a military alliance.

Rather, it was a pledge establishing the fundamental moral and religious obligations of Islam.

The Terms of the Pledge

According to Ṣaḥīḥ al-Bukhārī (Hadith 3892) and Ṣaḥīḥ Muslim (Hadith 1709), Muhammad ﷺ accepted their pledge upon the following conditions:

• That they would worship Allah alone and associate no partners with Him.
• That they would not steal.
• That they would not commit adultery.
• That they would not kill their children.
• That they would not fabricate false accusations.
• That they would not disobey the Messenger of Allah ﷺ in what was right and lawful.

The Prophet ﷺ then informed them:

"Whoever fulfils this pledge, his reward is with Allah. Whoever commits any of these sins and is punished for it in this world, it will serve as an expiation for him. Whoever commits any of them and Allah conceals it, then his affair rests with Allah. If He wills, He will forgive him, and if He wills, He will punish him."

The twelve men accepted these conditions and pledged their allegiance to Muhammad ﷺ.

Although the gathering was small and unnoticed by most people in Makkah, it marked one of the decisive turning points in the history of Islam.

For the first time, a community outside Makkah had formally committed itself to the message brought by the Prophet ﷺ.

The consequences of this pledge would soon become evident as Muhammad ﷺ prepared one of his Companions to accompany the delegation back to Yathrib and teach the rapidly growing Muslim community.

The Need for a Teacher

After the twelve men had pledged their allegiance, they informed Muhammad ﷺ that many people in Yathrib had shown interest in Islam but possessed only limited knowledge of the Qur'an and its teachings.

They requested that the Prophet ﷺ send someone to accompany them back to Yathrib who could teach the Qur'an, lead the prayers and explain the religion to those who embraced Islam.

Muhammad ﷺ recognised that this request represented an important opportunity.

For the first time, an entire community outside Makkah had asked for a teacher of Islam.

Rather than merely receiving individual converts, the Prophet ﷺ was now being invited to establish an organised Muslim community beyond the reach of the Quraysh.

Muṣʿab ibn ʿUmayr رضي الله عنه

Muhammad ﷺ selected Muṣʿab ibn ʿUmayr رضي الله عنه for this responsibility.

The choice was both deliberate and significant.

Muṣʿab had been among the earliest Muslims.

Before accepting Islam, he had been one of the wealthiest and most admired young men of Makkah.

He was known for his refined character, elegant appearance and privileged upbringing.

His acceptance of Islam, however, brought severe hardship.

His family opposed his new faith, deprived him of his wealth and subjected him to considerable pressure in an attempt to make him abandon Islam.

Despite losing the comfort and status he had once enjoyed, Muṣʿab remained steadfast in his belief.

He had also been among those who migrated to Abyssinia during the early years of persecution, gaining experience through patience and sacrifice.

In addition to his strong faith, Muṣʿab possessed qualities that made him especially suited for the mission before him.

He was gentle in manner, wise in speech and gifted in communicating the message of Islam.

His recitation of the Qur'an and his ability to explain its teachings would prove instrumental in preparing Yathrib for the Prophet's eventual migration.

The First Envoy of Islam

Muṣʿab رضي الله عنه accompanied the delegation back to Yathrib and became the first representative personally appointed by Muhammad ﷺ to teach Islam outside Makkah.

He stayed in the home of Asʿad ibn Zurārah رضي الله عنه, one of the earliest believers from Yathrib.

From there, the two men began visiting homes, tribal gatherings and public meeting places.

They recited the Qur'an, explained the teachings of Islam and invited people to worship Allah alone.

Unlike the persecution experienced in Makkah, many people in Yathrib listened respectfully.

Some accepted Islam immediately.

Others asked questions before making their decision.

The message spread steadily through both Aws and Khazraj.

Islam Spreads Through Yathrib

The success of Muṣʿab's mission exceeded all expectations.

According to the earliest Sīrah, hardly a household remained untouched by discussion of Muhammad ﷺ and the Qur'an.

Each new believer became a source through whom others learned about Islam.

The growing Muslim community began gathering regularly for prayer and instruction under Muṣʿab's leadership.

Some reports indicate that Muṣʿab led what is regarded as one of the earliest congregational Friday gatherings in Yathrib before the Hijrah, although the detailed reports concerning this are discussed by the scholars of Hadith with varying assessments.

What is firmly established is that Muṣʿab successfully organised and educated the first Muslim community in Yathrib, laying the religious foundation upon which the Prophet ﷺ would later build the Islamic society of Madinah.

The Conversion of Influential Leaders

The continued spread of Islam soon attracted the attention of influential tribal leaders who had not yet accepted Muhammad's ﷺ message.

Among the most respected men of Aws were Saʿd ibn Muʿādh رضي الله عنه and Usayd ibn Ḥuḍayr رضي الله عنه.

Their acceptance or rejection of Islam would have a profound effect upon the future of the Muslim community in Yathrib.

According to the Sīrah, an encounter between these two leaders and Muṣʿab ibn ʿUmayr رضي الله عنه was about to become one of the most important moments in the history of Islam.

The conversion of these men would lead entire clans to embrace the faith and prepare Yathrib to receive the Messenger of Allah ﷺ himself.

Saʿd ibn Muʿādh and Usayd ibn Ḥuḍayr رضي الله عنهما

As Islam continued to spread throughout Yathrib, not everyone welcomed its rapid growth.

Some leaders of the tribe of Aws became concerned that Muṣʿab ibn ʿUmayr رضي الله عنه and Asʿad ibn Zurārah رضي الله عنه were attracting increasing numbers of people to the new faith.

Among those concerned was Saʿd ibn Muʿādh رضي الله عنه, one of the most respected chiefs of the clan of Banū ʿAbd al-Ashhal.

Saʿd was related to Asʿad ibn Zurārah through family ties, and for that reason he preferred not to confront him personally.

Instead, he requested that his close friend, Usayd ibn Ḥuḍayr رضي الله عنه, go and stop Muṣʿab from preaching among their people.

Usayd was himself a respected leader, known for his wisdom, courage and influence.

Carrying his spear, he set out to confront the two Muslims.

Muṣʿab's Wisdom

When Usayd approached, Asʿad recognised him and quietly informed Muṣʿab that one of the chiefs of Aws was coming towards them.

Muṣʿab remained calm.

As Usayd arrived, he rebuked the two men and demanded that they stop spreading their religion among his people.

Rather than arguing with him or responding harshly, Muṣʿab politely replied:

"Will you not sit and listen? If what we say pleases you, then you may accept it. If you dislike it, we shall refrain from saying anything further to you."

Usayd recognised the fairness of the proposal.

He planted his spear in the ground and sat down to listen.

Muṣʿab then recited passages from the Qur'an and explained the message of Islam.

According to the earliest Sīrah, before Muṣʿab had even finished speaking, the change in Usayd's expression became apparent.

Those present could see from his face that the words of the Qur'an had touched his heart.

When the recitation ended, Usayd asked:

"How does a person enter this religion?"

Muṣʿab explained that one embraced Islam by declaring the testimony of faith, purifying oneself and performing prayer.

Usayd immediately accepted Islam.

After performing the required purification, he offered prayer with the Muslims.

Saʿd ibn Muʿādh Accepts Islam

Before departing, Usayd told Muṣʿab and Asʿad that another man was coming whose acceptance would have an even greater impact.

He then returned to Saʿd ibn Muʿādh.

Saʿd immediately recognised from Usayd's appearance that something had changed.

When questioned, Usayd replied that he had listened to the two men and found nothing objectionable in what they were teaching.

He then suggested that Saʿd speak with them personally.

Saʿd took up his spear and went directly to where Muṣʿab and Asʿad were sitting.

Like Usayd before him, he arrived in anger.

Yet Muṣʿab responded with the same calm invitation:

"Will you not sit and listen? If you are pleased with what you hear, then accept it. If you dislike it, we shall stop."

Saʿd agreed.

Muṣʿab recited the Qur'an and explained the teachings of Islam.

According to the Sīrah, Saʿd's attitude changed almost immediately.

He too asked how one entered Islam.

Muṣʿab explained the testimony of faith, purification and prayer.

Saʿd accepted Islam without hesitation.

An Entire Clan Embraces Islam

Saʿd ibn Muʿādh returned directly to his people.

As chief of Banū ʿAbd al-Ashhal, his words carried enormous authority.

He gathered the men and women of his clan and asked:

"What do you know of my position among you?"

They replied:

"You are our leader and the most honoured among us."

Saʿd then declared:

"I shall not speak to any man or woman among you until you believe in Allah and His Messenger."

According to the earliest Sīrah, before nightfall almost the entire clan of Banū ʿAbd al-Ashhal had embraced Islam.

The conversion of Saʿd and Usayd transformed the religious landscape of Yathrib.

One influential household after another accepted Islam until the message spread throughout both Aws and Khazraj.

Only a few homes remained in which Islam had not yet entered.

Preparing the Way for the Hijrah

By the end of Muṣʿab ibn ʿUmayr's mission, Yathrib had changed dramatically.

What had begun with six believers had grown into a thriving Muslim community.

The Qur'an was being recited openly.

Prayer was established.

Many of the city's most influential leaders had accepted Islam.

The believers looked eagerly towards the next pilgrimage season, hoping once again to meet Muhammad ﷺ.

The following year, a much larger delegation from Yathrib would secretly meet the Prophet ﷺ at al-ʿAqabah.

During that historic gathering, they would pledge not only their faith but also their lives in defence of the Messenger of Allah ﷺ.

This second pledge would become the decisive event that opened the way for the Hijrah, the migration from Makkah to Madinah, and the establishment of the first Islamic state under the leadership of Muhammad ﷺ.

The remarkable success of Muṣʿab ibn ʿUmayr's رضي الله عنه mission transformed Yathrib within a single year.

When he first arrived, only a small number of people had accepted Islam. By the following pilgrimage season, the message had spread throughout Aws and Khazraj, influential tribal leaders had embraced the faith, and many households now worshipped Allah alone.

The believers of Yathrib realised that the time had come to invite Muhammad ﷺ to their city.

They understood that his continued stay in Makkah exposed him and his followers to constant persecution. They also recognised that if Islam were to flourish, the Messenger of Allah ﷺ would require not only believers but also a community willing to protect him.

With this purpose, they travelled to Makkah during the pilgrimage season.

A Larger Delegation

According to the earliest Sīrah sources, the delegation consisted of approximately seventy-three men and two women who had accepted Islam.

The two women were:

• Nasībah bint Kaʿb (Umm ʿUmārah) رضي الله عنها
• Asmā' bint ʿAmr (Umm Manīʿ) رضي الله عنها

Although the women did not physically shake hands with the Prophet ﷺ during the pledge, they were present and shared fully in its commitment and responsibilities.

The delegation travelled with the larger pagan caravan from Yathrib, carefully concealing the true purpose of their journey.

Had the Quraysh discovered their intentions beforehand, they would almost certainly have attempted to prevent the meeting.

Arranging the Secret Meeting

During the days of pilgrimage, Muhammad ﷺ met privately with the believers from Yathrib and arranged a secret meeting.

According to the Sīrah, they agreed to assemble during the night at al-ʿAqabah, after most of the pilgrims had gone to sleep.

The believers returned quietly to their camps and waited until the appointed hour.

One by one, they slipped away without attracting attention.

The secrecy reflected the seriousness of the meeting.

This was no longer simply a pledge of personal faith.

The decisions made that night would alter the political and religious future of Arabia.

The Presence of al-ʿAbbās

Muhammad ﷺ was accompanied by his uncle al-ʿAbbās ibn ʿAbd al-Muṭṭalib.

At this time, al-ʿAbbās had not yet publicly embraced Islam, although he remained deeply concerned for the welfare of his nephew and continued to support him as a member of Banū Hāshim.

Before the Prophet ﷺ addressed the gathering, al-ʿAbbās spoke to the delegation.

According to the earliest Sīrah, he said:

"People of Khazraj, you know the position that Muhammad occupies among us. We have protected him against those who oppose him from among our people. He enjoys honour and security among his own tribe. Yet he has chosen to join you. If you truly believe that you will fulfil what you promise and protect him from those who oppose him, then accept the responsibility. But if you think that you may abandon him after taking him to your city, then leave him now, for he remains protected among his own people."

Al-ʿAbbās wished to ensure that the people of Yathrib fully understood the gravity of the commitment they were about to undertake.

Offering protection to Muhammad ﷺ would inevitably place them in direct conflict with the Quraysh and potentially with much of Arabia.

The Delegation Responds

The believers listened attentively to the words of al-ʿAbbās.

They understood that this was not a decision to be taken lightly.

Representing the delegation, they replied:

"We have heard what you have said. Let the Messenger of Allah speak, and we shall give him whatever pledge he desires for himself and for his Lord."

Their response reflected complete sincerity.

They had not travelled hundreds of kilometres seeking wealth, political influence or tribal advantage.

They had come because they believed that Muhammad ﷺ was the Messenger of Allah.

The Prophet ﷺ then began explaining the responsibilities that would accompany the pledge.

The covenant about to be established would become one of the most significant agreements in the entire Sīrah.

After the delegation from Yathrib had confirmed their willingness to listen, Muhammad ﷺ addressed them.

According to the earliest Sīrah sources, he first recited passages from the Qur'an before explaining the principles of Islam and inviting them to renew their faith and commitment to Allah.

The Prophet ﷺ reminded them that the covenant they were about to make was not merely an agreement with him personally.

It was a covenant made before Allah.

Supporting the Messenger of Allah ﷺ meant supporting the religion that Allah had revealed.

The believers listened with complete attention.

Many had already accepted Islam through the efforts of Muṣʿab ibn ʿUmayr رضي الله عنه and had spent the previous year learning the Qur'an.

Now they stood before the Messenger of Allah ﷺ himself, ready to pledge their loyalty.

The Terms of the Pledge

According to the earliest Sīrah, Muhammad ﷺ explained the responsibilities that they would assume if they invited him to Yathrib.

The pledge required that they:

• Listen to and obey the Messenger of Allah ﷺ in times of ease and hardship.
• Spend in the cause of Allah during prosperity and adversity.
• Enjoin what is right and forbid what is wrong.
• Speak the truth for the sake of Allah without fearing the criticism of others.
• Protect the Messenger of Allah ﷺ if he came to live among them, just as they protected their own families, wives and children.

Unlike the First Pledge of al-ʿAqabah, this covenant carried a new responsibility.

It was no longer limited to personal faith and moral conduct.

The believers were now undertaking to defend Muhammad ﷺ and the Muslim community if they came under attack.

This transformed the agreement into both a religious and social covenant.

"What Will Be Our Reward?"

Before giving their pledge, the delegation wished to understand what Allah had promised them in return.

According to the earliest Sīrah, they asked the Prophet ﷺ:

"O Messenger of Allah, if we fulfil this pledge, what will be our reward?"

Muhammad ﷺ answered with a single word:

"Paradise."

No promise was made concerning wealth.

No guarantee was given of political authority, military victory or worldly prosperity.

The reward promised by the Messenger of Allah ﷺ was the pleasure of Allah and eternal life in Paradise.

Satisfied with this answer, the delegation declared:

"Stretch out your hand, O Messenger of Allah."

One after another, the men pledged their allegiance to Muhammad ﷺ.

The two women present also entered into the covenant, although, in accordance with the Prophet's established practice, he did not shake hands with women who were not his close relatives.

Al-Barā' ibn Maʿrūr رضي الله عنه

Among the first to grasp the Prophet's hand was al-Barā' ibn Maʿrūr رضي الله عنه, one of the senior leaders of the delegation.

According to the Sīrah, he said:

"Yes, by the One who sent you with the truth, we shall protect you as we protect our own families. Accept our pledge, O Messenger of Allah. By Allah, we are men of war. We have inherited this quality from generation to generation."

His words reflected the determination of the believers from Yathrib.

They understood that protecting the Prophet ﷺ would almost certainly bring them into conflict with the Quraysh.

Nevertheless, they accepted the responsibility willingly.

A Warning from Abū al-Haytham رضي الله عنه

Before the pledge concluded, Abū al-Haytham ibn al-Tayyihān رضي الله عنه raised an important question.

He said:

"O Messenger of Allah, there are agreements between us and other people which we shall have to sever because of this pledge. If Allah grants you victory, will you then leave us and return permanently to your own people?"

The question reflected a genuine concern.

The people of Yathrib were about to risk everything for the Messenger of Allah ﷺ.

They wished to know whether, after victory had been achieved, he might simply return to Makkah and leave them.

The Prophet ﷺ smiled and replied:

"No. Your blood is my blood, and your destruction is my destruction. I am of you, and you are of me. I shall fight those whom you fight, and I shall make peace with those with whom you make peace."

His answer assured the believers that he would remain faithful to the covenant they were establishing.

From that moment onward, the relationship between the Prophet ﷺ and the believers of Yathrib became one of complete mutual loyalty.

The covenant had now been established.

The next step was to organise the growing Muslim community in preparation for the historic migration that would soon begin.

The Appointment of Twelve Representatives

After the pledge had been completed, Muhammad ﷺ organised the new Muslim community in Yathrib.

According to the earliest Sīrah, he instructed the believers:

"Appoint for me twelve representatives from among yourselves who will be responsible for their people."

The delegation selected twelve leaders (nuqabā'), following the Prophet's instruction.

Nine were chosen from Khazraj and three from Aws, reflecting the relative size of the two tribes.

According to the earliest Sīrah sources, the twelve representatives were:

From Khazraj:

• Asʿad ibn Zurārah رضي الله عنه
• Saʿd ibn al-Rabīʿ رضي الله عنه
• ʿAbdullāh ibn Rawāḥah رضي الله عنه
• Rāfiʿ ibn Mālik رضي الله عنه
• al-Barā' ibn Maʿrūr رضي الله عنه
• ʿAbdullāh ibn ʿAmr ibn Ḥarām رضي الله عنه
• Saʿd ibn ʿUbādah رضي الله عنه
• al-Mundhir ibn ʿAmr رضي الله عنه
• ʿUbādah ibn al-Ṣāmit رضي الله عنه

From Aws:

• Usayd ibn Ḥuḍayr رضي الله عنه
• Saʿd ibn Khaythamah رضي الله عنه
• Rifāʿah ibn ʿAbd al-Mundhir رضي الله عنه

The Prophet ﷺ entrusted these men with helping to teach Islam, guide the believers and oversee the affairs of the growing Muslim community within their respective clans.

This appointment represented one of the earliest examples of organised leadership within the Muslim Ummah.

The Responsibility of the Nuqabā'

After their appointment, Muhammad ﷺ addressed the twelve representatives.

According to the Sīrah, he said:

"You are responsible for your people just as the disciples were responsible for Isa (Jesus) (ʿĪsā) عليه السلام, and I am responsible for my people."

The twelve representatives accepted this responsibility.

Their task was not political authority in the worldly sense.

Rather, they were entrusted with caring for the believers, strengthening their faith, teaching the Qur'an and preparing the community for the arrival of the Messenger of Allah ﷺ.

Through this appointment, the Prophet ﷺ established an organised structure before the Hijrah even took place.

It demonstrated that Islam was developing into a united community founded upon faith, responsibility and mutual consultation.

Satan's Cry

According to the earliest Sīrah, as the meeting at al-ʿAqabah drew to a close, an unexpected event occurred.

A man described in the Sīrah as Azabb al-ʿAqabah, identified by the scholars as satan appearing in human form, raised a loud cry from the hill overlooking the gathering.

He shouted words to the effect:

"People of the camps! Here are Muhammad and the apostates from Yathrib gathering together to make war against you!"

The warning echoed through the night.

The believers immediately realised that secrecy had been compromised.

The Prophet ﷺ identified the caller and said:

"This is the enemy of Allah."

Some of the Anṣār requested permission to return to their camps, retrieve their weapons and launch an attack against the Quraysh before dawn.

Their determination reflected the sincerity of the pledge they had just made.

They were ready to defend the Messenger of Allah ﷺ immediately.

The Prophet ﷺ Orders Patience

Despite their enthusiasm, Muhammad ﷺ did not permit any military action.

He replied:

"We have not been commanded to do that. Return to your camps."

The believers obeyed immediately.

This response demonstrated an important principle that appears repeatedly throughout the Sīrah.

The Prophet ﷺ never acted according to emotion or opportunity alone.

Every major decision was governed by Allah's command.

Although the believers now possessed the willingness to fight in defence of Islam, Allah had not yet granted permission for armed conflict.

The Muslims therefore dispersed quietly and returned to their tents before dawn.

The covenant had been established.

The Quraysh, however, would soon learn that something significant had taken place during the night.

Their reaction would set in motion the final events leading to the Hijrah from Makkah to Madinah.

When morning came, news began to spread among the Quraysh that Muhammad ﷺ had met secretly with a group from Yathrib during the night.

Although they did not yet know the full details of what had taken place, they realised that something significant had occurred.

The leaders of the Quraysh immediately recognised the danger.

For more than a decade they had attempted to isolate Muhammad ﷺ within Makkah.

Now there was a real possibility that he had found not merely followers, but an entire community prepared to receive him and protect him.

According to the earliest Sīrah sources, a delegation of the Quraysh went to the camp of the people of Yathrib and confronted them.

They accused them of secretly meeting Muhammad ﷺ and forming an alliance with him.

The pagan members of Aws and Khazraj, who had no knowledge of the secret meeting, denied that any such agreement had taken place.

They spoke truthfully according to what they knew.

The Muslims who had attended the pledge remained silent, carefully concealing what had occurred during the previous night.

The Quraysh left uncertain whether the report they had received was true.

Pursuit of the Delegation

After the pilgrims departed from Makkah and began the journey home, the Quraysh obtained more reliable information confirming that a pledge had indeed taken place.

Realising that they had allowed the delegation to leave, they organised a pursuit.

According to the Sīrah, the Quraysh attempted to overtake the caravan before it reached Yathrib.

Most of the Muslims escaped safely.

However, two members of the delegation became separated from the main group.

One of them, Saʿd ibn ʿUbādah رضي الله عنه, was captured.

The other, al-Mundhir ibn ʿAmr رضي الله عنه, succeeded in escaping.

Saʿd was bound with ropes and taken back towards Makkah.

The Quraysh beat him severely because of his role in supporting Muhammad ﷺ.

His treatment demonstrated that the Quraysh now regarded the believers of Yathrib as active allies of the Prophet ﷺ rather than merely sympathetic visitors.

The Release of Saʿd ibn ʿUbādah رضي الله عنه

Although Saʿd suffered greatly at the hands of the Quraysh, his previous conduct as a merchant ultimately led to his release.

Before accepting Islam, Saʿd had established trading relationships with several influential men of Makkah and had treated them with honesty and generosity.

Among those who knew him were Jubayr ibn Muṭʿim and al-Ḥārith ibn Ḥarb.

When they learned that Saʿd had been captured and mistreated, they intervened on his behalf.

They reminded the Quraysh of the protection and assistance that Saʿd had previously provided to their trade caravans travelling through Yathrib.

Out of respect for those longstanding obligations, the Quraysh released him.

Saʿd rejoined his companions and continued the journey home.

A Decisive Turning Point

The Second Pledge of al-ʿAqabah marked one of the greatest turning points in the entire Sīrah.

For the first time, Muhammad ﷺ possessed a community prepared not only to believe in him but also to defend him with their lives.

Until this moment, the Muslims had lived as a persecuted minority within Makkah.

Now Allah had prepared a city in which His Messenger ﷺ could establish a community founded upon faith, justice and obedience to Allah.

The pledge also transformed the relationship between the believers of Makkah and Yathrib.

No longer were they two separate groups.

They had become a single Ummah united by faith.

The believers of Yathrib would soon become known as the Anṣār—the Helpers—because they welcomed, protected and supported the Messenger of Allah ﷺ and the emigrants from Makkah.

Permission to Migrate

After the pilgrimage season ended and the delegation returned safely to Yathrib, Muhammad ﷺ remained in Makkah for a short time.

The persecution of the Muslims continued unabated.

However, the situation had fundamentally changed.

The Prophet ﷺ now had a secure destination prepared by Allah.

Soon afterwards, he instructed his Companions to begin leaving Makkah in small groups and travelling secretly to Yathrib.

The migration was to take place gradually so as not to arouse the suspicions of the Quraysh.

One family after another quietly departed, leaving behind homes, businesses and possessions for the sake of Allah.

The Quraysh watched with increasing alarm as the number of Muslims in Makkah steadily declined.

They soon realised that Muhammad ﷺ himself might also leave.

Fearing the consequences of allowing him to establish himself in Yathrib, they convened an emergency meeting at Dār al-Nadwah.

There they would devise the most dangerous plot they had yet conceived—the assassination of the Messenger of Allah ﷺ before he could leave Makkah.

This decision would directly lead to the Hijrah, one of the defining events in Islamic history.

The Second Pledge of al-ʿAqabah marked a decisive turning point in the mission of Muhammad ﷺ.

For more than thirteen years, the Quraysh had opposed him through ridicule, economic pressure, persecution, negotiation and violence. Despite these efforts, Islam continued to spread. The believers of Yathrib had now pledged not only to accept the message of Islam but also to protect the Messenger of Allah ﷺ with their lives.

The leaders of the Quraysh understood the implications.

If Muhammad ﷺ reached Yathrib safely, he would no longer be an isolated preacher without protection. He would become the leader of a growing community beyond their control.

Determined to prevent this, they resolved upon their most dangerous plan yet.

The Muslims Begin Leaving Makkah

Following Allah's permission, Muhammad ﷺ instructed his Companions to migrate quietly to Yathrib.

According to the earliest Sīrah sources, the migration did not occur all at once.

Individuals and families departed in small groups so as not to attract unnecessary attention.

Many left secretly during the night.

Others travelled separately along different routes.

The emigrants left behind homes, businesses, property and, in many cases, close family members who had not accepted Islam.

Some were prevented from taking their possessions.

Others had their wealth confiscated by the Quraysh.

Yet they accepted these sacrifices willingly, trusting in Allah's promise of a greater reward.

Within a relatively short time, most of the Muslims had successfully reached Yathrib.

Only Muhammad ﷺ, Abū Bakr al-Ṣiddīq رضي الله عنه, ʿAlī ibn Abī Ṭālib رضي الله عنه and a small number of believers remained in Makkah, either by the Prophet's instruction or because circumstances prevented their immediate departure.

Growing Concern Among the Quraysh

The leaders of the Quraysh carefully observed the steady departure of the Muslims.

Each caravan leaving Makkah increased their concern.

They recognised that Yathrib was becoming a centre for the new religion.

If Muhammad ﷺ himself were to join his followers there, the city could become a powerful base from which Islam might spread throughout Arabia.

Their concerns extended beyond religion.

Makkah depended heavily upon trade routes passing near Yathrib.

A hostile relationship with a united Muslim community controlling that region could threaten the economic prosperity upon which the Quraysh depended.

The migration therefore represented both a religious and political challenge to their authority.

The Meeting at Dār al-Nadwah

Recognising the urgency of the situation, the leading chiefs of the Quraysh convened an emergency council at Dār al-Nadwah, the assembly house built by Quṣayy ibn Kilāb generations earlier.

It served as the place where the most important political and tribal decisions of the Quraysh were made.

According to the earliest Sīrah, those present included several of the principal opponents of Muhammad ﷺ, among them:

• Abū Jahl (ʿAmr ibn Hishām)
• Utbah ibn Rabīʿah
• Shaybah ibn Rabīʿah
• Abū Sufyān ibn Ḥarb
• Umayyah ibn Khalaf
• al-Naḍr ibn al-Ḥārith
• and other leading chiefs of the Quraysh.

According to the Sīrah, an elderly man unknown to them also appeared at the entrance of Dār al-Nadwah.

When asked who he was, he identified himself as an old man from Najd who wished to hear their discussion and offer advice if appropriate.

The Quraysh permitted him to enter.

The earliest Sīrah identifies this mysterious visitor as satan appearing in the form of an elderly man.

Considering Their Options

The chiefs of the Quraysh began discussing how they should deal with Muhammad ﷺ before he could leave Makkah.

Several proposals were put forward.

One suggested imprisoning him permanently until he died.

Another proposed banishing him from Makkah altogether.

Each suggestion was discussed and rejected.

According to the Sīrah, the elderly man from Najd objected to both proposals.

He argued that imprisonment would not silence Muhammad ﷺ because his followers might eventually free him.

Likewise, exile would merely allow him to spread his message among other tribes before returning with greater strength.

The discussion continued as the Quraysh searched for a solution that would eliminate Muhammad ﷺ once and for all.

It was then that Abū Jahl presented a proposal that the assembled chiefs regarded as the only practical solution.

Abū Jahl's Proposal

As the discussion at Dār al-Nadwah continued, none of the proposals satisfied the assembled chiefs.

Imprisonment carried the risk that Muhammad ﷺ might eventually be rescued by his followers.

Exile would merely allow him to spread his message elsewhere before returning with greater strength.

It was then that Abū Jahl proposed a plan which, in his view, would remove every possibility of retaliation.

According to the earliest Sīrah, he suggested that each major clan of the Quraysh should select one strong young man.

These young men would act together, surrounding Muhammad ﷺ at night and striking him simultaneously with their swords.

If every clan participated in the killing, Banū Hāshim would be unable to seek revenge against any single tribe.

Instead, they would be forced to accept blood money because they could not wage war against the entire Quraysh.

According to the Sīrah, the elderly man from Najd approved of this proposal, declaring that no better plan could be found.

The chiefs immediately accepted Abū Jahl's suggestion.

Without realising it, they had united in a plot that Allah had already decreed would fail.

Allah Informs His Messenger

While the leaders of the Quraysh believed that their plans remained secret, Allah revealed their intentions to His Messenger ﷺ.

Allah says:

"And remember when those who disbelieved plotted against you to imprison you, or kill you, or expel you. They planned, and Allah planned. And Allah is the Best of planners."

Qur'an 8:30

This verse summarises the entire meeting at Dār al-Nadwah.

The Quraysh considered imprisonment, exile and finally assassination.

Yet every plan they devised unfolded only within the knowledge and decree of Allah.

No conspiracy against His Messenger could succeed unless Allah permitted it.

The Command to Migrate

After informing Muhammad ﷺ of the assassination plot, Allah granted him permission to leave Makkah.

For many years the Prophet ﷺ had instructed his Companions to remain patient despite persecution.

Now the command had changed.

The time had come for the Messenger of Allah ﷺ himself to migrate to Yathrib.

According to the authentic narrations, Muhammad ﷺ immediately began making preparations.

Only one Companion had already been quietly preparing for this moment.

Abū Bakr al-Ṣiddīq رضي الله عنه had long hoped that Allah would permit him to accompany the Prophet ﷺ on the Hijrah.

Months earlier, he had purchased two strong riding camels and carefully maintained them in readiness for the journey.

He repeatedly sought permission to migrate with the other believers.

Each time, Muhammad ﷺ instructed him to wait.

The Prophet ﷺ hoped that Allah would appoint him as his travelling companion.

The Visit to the House of Abū Bakr

According to Ṣaḥīḥ al-Bukhārī (Hadith 3905), Muhammad ﷺ visited the house of Abū Bakr رضي الله عنه at an unusual hour during the heat of the day.

The Prophet ﷺ rarely visited at that time.

When Abū Bakr saw him approaching, he sensed that something of great importance had occurred.

After entering the house, Muhammad ﷺ requested that everyone except the members of Abū Bakr's household leave.

Abū Bakr replied that those present were his own family.

The Prophet ﷺ then informed him:

"Allah has given me permission to leave."

Abū Bakr immediately asked:

"Will I have the honour of accompanying you, O Messenger of Allah?"

The Prophet ﷺ replied:

"Yes."

According to the authentic narration, Abū Bakr wept with joy.

His daughter, ʿĀ'ishah رضي الله عنها, later said that this was the first time she had ever seen a man cry out of overwhelming happiness.

The years of waiting had come to an end.

Allah had chosen Abū Bakr to accompany His Messenger ﷺ on the greatest migration in Islamic history.

Preparing for Departure

The Prophet ﷺ and Abū Bakr رضي الله عنه agreed upon the arrangements for their departure.

The journey would require complete secrecy.

The Quraysh were already searching for an opportunity to kill Muhammad ﷺ.

If they learned of his movements too early, they would attempt to intercept him before he could leave Makkah.

While these preparations were taking place, the young men selected by the Quraysh gathered outside the Prophet's house.

Each carried a drawn sword.

They intended to wait until night had deepened before carrying out the assassination together.

Inside the house, however, Allah's plan was already unfolding.

The Messenger of Allah ﷺ was preparing to leave Makkah forever.

The events of that night would become among the most dramatic and significant in the entire Sīrah.

The Night of the Assassination Plot

As darkness fell over Makkah, the young men chosen from the various clans of the Quraysh quietly gathered around the house of Muhammad ﷺ.

Each had been selected to participate in the assassination so that responsibility for the killing would be shared among all the major clans.

They watched the house closely, waiting for the Prophet ﷺ to emerge.

According to the earliest Sīrah, they agreed to attack together before dawn, believing that Banū Hāshim would be unable to seek revenge against every clan of the Quraysh at once.

Unaware of them, Allah had already informed His Messenger ﷺ of their intentions and commanded him to leave.

ʿAlī ibn Abī Ṭālib رضي الله عنه

Before departing, Muhammad ﷺ entrusted an important responsibility to his cousin, ʿAlī ibn Abī Ṭālib رضي الله عنه.

The Prophet ﷺ instructed him to sleep in his bed that night, covering himself with the green cloak that Muhammad ﷺ normally used.

This was not intended to deceive the Quraysh indefinitely.

Rather, it would delay the discovery of the Prophet's departure long enough for him to leave the city safely.

Despite knowing the danger involved, ʿAlī accepted the responsibility without hesitation.

His willingness to place himself in harm's way demonstrated his complete trust in Allah and his unwavering loyalty to the Messenger of Allah ﷺ.

The Prophet ﷺ also entrusted ʿAlī with another important duty.

Many people in Makkah, including those who opposed Muhammad ﷺ, had deposited their valuables with him because of his well-known honesty and trustworthiness.

Although the Quraysh were plotting to kill him, they still entrusted their property to his care.

Before leaving Makkah, Muhammad ﷺ instructed ʿAlī to remain behind temporarily so that every trust could be returned to its rightful owner.

This episode illustrates the Prophet's perfect integrity.

Even while facing an assassination plot, he fulfilled every trust placed in him and ensured that no person's property was wrongfully withheld.

The Prophet ﷺ Leaves His House

According to the earliest Sīrah and reports recorded by Ibn Hishām and Ibn Kathīr, Muhammad ﷺ waited until the appropriate moment before leaving his house.

The Quraysh remained positioned outside, convinced that he was still inside.

Allah protected His Messenger as he departed.

The Qur'an refers to Allah's protection of His Prophet against the schemes of those who sought to kill him:

"They planned, and Allah planned. And Allah is the Best of planners."

Qur'an 8:30

Some early historical reports mention that the Prophet ﷺ recited the opening verses of Sūrah Yā Sīn as he left his home and that Allah prevented the assassins from perceiving him.

These reports appear in the Sīrah literature and books of Tafsīr, although they do not possess the same level of authenticity as the narrations found in Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim.

What is firmly established is that Allah protected His Messenger ﷺ, enabling him to leave safely despite the armed men surrounding his house.

Discovery of the Escape

The assassins remained outside throughout the night, believing that Muhammad ﷺ was asleep.

Only when they finally entered the house did they discover that the person lying in the bed was ʿAlī ibn Abī Ṭālib رضي الله عنه.

Their carefully planned operation had failed.

The Messenger of Allah ﷺ had already departed.

The Quraysh questioned ʿAlī regarding Muhammad's whereabouts.

He replied that he did not know.

Realising that the Prophet ﷺ had escaped, the leaders of the Quraysh immediately organised an extensive search throughout the surrounding region.

Messengers were dispatched in every direction.

Mounted search parties spread across the valleys and mountain passes surrounding Makkah.

A substantial reward was announced for anyone who captured Muhammad ﷺ or Abū Bakr رضي الله عنه, dead or alive.

The Hijrah had begun.

At that very moment, however, the two travellers were not following the northern road leading towards Yathrib.

Instead, they had deliberately taken the opposite direction towards the rugged mountain known as Jabal Thawr.

There, Allah had prepared a place of refuge before the journey to Madinah truly began.

The Journey to the Cave of Thawr

Rather than taking the main northern route to Yathrib, Muhammad ﷺ and Abū Bakr al-Ṣiddīq رضي الله عنه deliberately travelled south towards Jabal Thawr, a rugged mountain situated approximately five kilometres from Makkah.

This decision formed part of a carefully considered strategy.

The Quraysh would naturally expect the Prophet ﷺ to travel directly towards Yathrib.

By moving in the opposite direction, he gained valuable time while the search parties concentrated on the northern routes.

The climb to the cave was difficult.

The mountain is steep, rocky and physically demanding even for modern climbers.

Yet the Prophet ﷺ and Abū Bakr climbed it under the cover of darkness, seeking the refuge that Allah had prepared for them.

The Cave of Thawr

According to Ṣaḥīḥ al-Bukhārī (Hadith 3905), Muhammad ﷺ and Abū Bakr remained inside the Cave of Thawr for three nights.

During this period, a carefully organised plan ensured that they remained hidden while receiving food and information from Makkah.

Abū Bakr's son, ʿAbdullāh ibn Abī Bakr رضي الله عنه, spent each day in Makkah listening to the discussions of the Quraysh.

After nightfall, he secretly climbed the mountain and informed the Prophet ﷺ and his father of everything that had occurred.

Before dawn, he returned to Makkah so that no one would suspect his absence.

Meanwhile, Abū Bakr's servant, ʿĀmir ibn Fuhayrah رضي الله عنه, grazed his flock near the cave each evening.

The sheep provided milk for the travellers, and by leading the flock over the route taken by ʿAbdullāh, their tracks were concealed from anyone attempting to follow them.

Abū Bakr's daughter, Asmā' bint Abī Bakr رضي الله عنها, also played a vital role.

She secretly carried food and supplies from Makkah to the cave despite the considerable danger involved.

According to Ṣaḥīḥ al-Bukhārī (Hadith 3905), when she found nothing with which to tie the food to the camel, she tore her waistband into two strips.

She used one strip to secure the provisions and the other for herself.

For this reason, the Prophet ﷺ gave her the title Dhāt al-Niṭāqayn—"The Possessor of the Two Waistbands."

The Search Reaches the Cave

The Quraysh launched one of the largest search operations in the history of Makkah.

Experienced trackers followed footprints through the surrounding valleys and mountains.

Eventually, some of the search party reached the very entrance of the Cave of Thawr.

According to Ṣaḥīḥ al-Bukhārī (Hadith 3653 and 3905), Abū Bakr رضي الله عنه later recalled:

"I said to the Prophet ﷺ while we were in the cave, 'If one of them were to look down at his feet, he would surely see us.' He replied, 'What do you think of two when Allah is their third?'"

In another authentic narration, the Prophet ﷺ said:

"Do not grieve. Indeed, Allah is with us."

Qur'an 9:40

These words, later revealed in the Qur'an, capture one of the defining moments of the Hijrah.

From a human perspective, capture appeared imminent.

The enemy stood only a short distance away.

Yet Muhammad ﷺ remained completely confident in Allah's protection.

The Spider's Web and the Doves

Many later works of Sīrah mention that a spider spun its web across the entrance of the cave and that a pair of doves nested there, leading the search party to conclude that no one could be inside.

These accounts are widespread in popular literature and are frequently mentioned in sermons and children's books.

However, the reports concerning the spider's web and the doves do not possess authentic chains of transmission reaching the standard of Ṣaḥīḥ al-Bukhārī or Ṣaḥīḥ Muslim.

For this reason, they should not be presented as established historical fact.

What is firmly established through the authentic sources is that Allah protected His Messenger ﷺ and Abū Bakr رضي الله عنه, preventing the search party from discovering them despite reaching the entrance of the cave.

The exact means by which Allah concealed them is not explained in the authentic narrations.

Preparing for the Journey to Yathrib

After remaining in the cave for three nights, the intensity of the search gradually diminished.

The Prophet ﷺ and Abū Bakr رضي الله عنه now prepared for the second stage of the Hijrah.

Before leaving Makkah, Abū Bakr had arranged for a trustworthy guide, ʿAbdullāh ibn Urayqiṭ, who, although not yet a Muslim, was known for his honesty and exceptional knowledge of the desert routes.

The guide arrived at the agreed time with the camels that had been prepared months earlier.

Rather than following the usual caravan route, he would lead the Prophet ﷺ and Abū Bakr along little-used paths towards Yathrib.

The journey that followed would become one of the most remarkable migrations in religious history, filled with further signs of Allah's protection and guidance as His Messenger ﷺ travelled towards the city that would soon become known as Al-Madīnah al-Munawwarah.

His suggestion would become the most serious assassination plot ever directed against the Messenger of Allah ﷺ.

The migration of Muhammad ﷺ from Makkah to Yathrib, known as the Hijrah, marks one of the defining events in Islamic history.

For thirteen years, the Prophet ﷺ and his followers had endured persecution, economic hardship, social boycott and physical abuse while remaining steadfast in conveying Allah's message. The Hijrah marked the beginning of a new phase in which the Muslim community would be able to practise its religion openly and establish a society founded upon the guidance revealed by Allah.

The importance of the Hijrah is reflected in the decision of the Companions during the caliphate of ʿUmar ibn al-Khaṭṭāb رضي الله عنه to adopt it as the starting point of the Islamic calendar.

Rather than beginning with the birth of Muhammad ﷺ or the commencement of revelation, the Islamic calendar begins with the Hijrah because it represents the transition from a persecuted community to an established Muslim society.

Leaving the Cave of Thawr

After remaining in the Cave of Thawr for three nights, Muhammad ﷺ and Abū Bakr al-Ṣiddīq رضي الله عنه prepared to continue their journey.

As arranged, ʿAbdullāh ibn Urayqiṭ arrived with the riding camels.

Although he had not yet embraced Islam, he was recognised as an honest and highly skilled guide who could be trusted to fulfil his agreement.

His knowledge of the little-used desert routes made him the ideal person to lead the travellers safely to Yathrib while avoiding the search parties of the Quraysh.

Before setting out, Abū Bakr رضي الله عنه offered one of his camels to the Prophet ﷺ.

According to Ṣaḥīḥ al-Bukhārī (Hadith 3905), Muhammad ﷺ refused to accept it as a gift and insisted on paying its full price.

This incident once again illustrates the Prophet's integrity.

Even at a time of great personal danger, he would not take the property of another person without giving fair compensation.

The Travellers

The small group consisted of four people.

Muhammad ﷺ.

Abū Bakr al-Ṣiddīq رضي الله عنه.

ʿĀmir ibn Fuhayrah رضي الله عنه, the freed servant of Abū Bakr, who continued to assist the travellers throughout the journey.

And ʿAbdullāh ibn Urayqiṭ, who served as their guide.

Together they left the Cave of Thawr and began travelling north-west before gradually turning towards Yathrib along routes rarely used by ordinary caravans.

A Journey of Trust and Planning

The Hijrah demonstrates an important balance repeatedly found throughout the life of Muhammad ﷺ.

The Prophet ﷺ placed complete trust in Allah while at the same time making every reasonable practical preparation.

He selected an experienced guide.

He chose an unfamiliar route.

He remained hidden until the search had subsided.

He arranged for provisions and reliable information.

None of these measures reflected a lack of trust in Allah.

Rather, they demonstrate the Islamic principle that believers should make every lawful effort while placing the outcome entirely in Allah's hands.

Throughout the Qur'an, trust in Allah is consistently linked with taking appropriate means rather than neglecting them.

The Search Continues

Meanwhile, the Quraysh had not abandoned their efforts.

According to the earliest Sīrah, they announced a substantial reward for anyone who captured Muhammad ﷺ and Abū Bakr رضي الله عنه.

The reward attracted experienced trackers and desert tribesmen from across the region.

Search parties travelled along the principal caravan routes, examined mountain passes and questioned travellers.

Every passing day increased the determination of the Quraysh to prevent Muhammad ﷺ from reaching Yathrib.

Despite these efforts, Allah continued to protect His Messenger.

The travellers progressed steadily through the desert, unseen by those searching for them.

Soon they would encounter a horseman whose pursuit of the Prophet ﷺ would become one of the most remarkable episodes of the Hijrah.

His name was Surāqah ibn Mālik.

Surāqah ibn Mālik Pursues the Prophet ﷺ

As Muhammad ﷺ and his companions continued their journey towards Yathrib, the Quraysh's reward for capturing the Prophet ﷺ attracted many skilled horsemen and trackers.

Among them was Surāqah ibn Mālik ibn Juʿshum, a respected horseman from the tribe of Banū Mudlij.

According to Ṣaḥīḥ al-Bukhārī (Hadith 3906), Surāqah was sitting among his people when a man arrived and reported seeing several travellers moving along the coastal route.

The man believed that they might be Muhammad ﷺ and his companions.

Realising that this could be an opportunity to claim the reward offered by the Quraysh, Surāqah concealed his intentions.

He told those present that the travellers belonged to another group and advised them not to concern themselves.

After waiting for a short time so as not to arouse suspicion, he quietly left the gathering.

Setting Out Alone

Surāqah instructed his servant to bring his horse to a place outside the settlement.

He armed himself with his spear and sword before mounting and riding swiftly in pursuit of the travellers.

As an experienced tracker and horseman, he was confident that he would soon overtake them.

The reward offered by the Quraysh represented a considerable fortune, and Surāqah expected to claim it for himself.

Meanwhile, Muhammad ﷺ and Abū Bakr رضي الله عنه continued their journey calmly.

The Prophet ﷺ remained focused upon the road ahead, reciting the Qur'an as they travelled.

Abū Bakr, however, frequently looked behind them, concerned that pursuers might be drawing closer.

His concern was not for his own safety but for the safety of the Messenger of Allah ﷺ.

The Horse Stumbles

According to Ṣaḥīḥ al-Bukhārī (Hadith 3906), as Surāqah approached within sight of the travellers, his horse suddenly stumbled and threw him to the ground.

He rose, mounted again and continued the pursuit.

A short distance later, the horse stumbled for a second time.

Surāqah nevertheless persisted.

When he attempted to close the remaining distance, his horse's forelegs suddenly sank into the ground up to the knees.

A cloud of dust rose around the animal, preventing it from advancing further.

Surāqah immediately recognised that this was no ordinary occurrence.

He later acknowledged that he understood the Prophet ﷺ was being protected by Allah.

Requesting Safety

Realising that he would not succeed, Surāqah called out to Muhammad ﷺ, asking for protection and assuring him that he no longer intended to cause any harm.

The Prophet ﷺ instructed his companions to stop.

Surāqah approached peacefully.

He requested that Muhammad ﷺ pray for him and asked for a written guarantee of safety should circumstances one day change.

According to Ṣaḥīḥ al-Bukhārī (Hadith 3906), the Prophet ﷺ agreed.

At Muhammad's instruction, ʿĀmir ibn Fuhayrah رضي الله عنه wrote a brief document guaranteeing Surāqah's safety.

The document was then handed to him.

Surāqah later preserved it carefully for many years.

A Remarkable Promise

During their conversation, Muhammad ﷺ made a statement that seemed almost impossible under the circumstances.

The Prophet ﷺ said to Surāqah:

"How will you be when you wear the bracelets of Kisrā?"

Ṣaḥīḥ al-Bukhārī (Hadith 3906)

Kisrā was the title of the ruler of the mighty Persian Empire, one of the two great superpowers of the age.

At that moment, Muhammad ﷺ and Abū Bakr رضي الله عنه were fugitives.

The Quraysh were searching for them throughout Arabia.

Yet the Prophet ﷺ confidently foretold a future in which the Persian Empire would fall and Surāqah himself would wear the royal bracelets of its emperor.

Years later, during the caliphate of ʿUmar ibn al-Khaṭṭāb رضي الله عنه, Persia was conquered by the Muslims.

The treasures of Kisrā were brought to Madinah.

ʿUmar summoned the elderly Surāqah and placed the emperor's bracelets upon his arms, fulfilling the remarkable prophecy made by the Messenger of Allah ﷺ many years earlier.

Turning Back

Before departing, Surāqah fulfilled his promise.

Whenever he encountered search parties travelling in the direction of the Prophet ﷺ, he redirected them elsewhere and assured them that he had already searched the area without finding anyone.

In this way, the very man who had set out hoping to capture Muhammad ﷺ became an unexpected means through which Allah protected His Messenger.

The journey towards Yathrib continued without further pursuit.

Along the route, the Prophet ﷺ would soon meet another traveller whose encounter would become one of the best-known episodes of the Hijrah—the shepherdess Umm Maʿbad رضي الله عنها.

The Tent of Umm Maʿbad رضي الله عنها

As Muhammad ﷺ and his companions continued their journey through the desert, they reached the tent of Umm Maʿbad ʿĀtikah bint Khālid al-Khuzāʿiyyah رضي الله عنها.

According to the earliest Sīrah sources, Umm Maʿbad and her husband were known for providing food and drink to travellers passing through the desert whenever they were able.

The travellers stopped and asked whether she had any food or milk available for purchase.

Umm Maʿbad apologised and explained that they had nothing to offer.

The region was suffering from drought, and their animals had produced very little.

She pointed to a weak ewe standing apart from the rest of the flock and explained that it had been left behind because it was too frail to accompany the other sheep to pasture.

The Blessed Ewe

The Prophet ﷺ asked:

"May I milk it?"

Umm Maʿbad replied that if he found any milk in it, he was welcome to do so.

According to the reports preserved in the earliest works of Sīrah and collections such as Dalā'il al-Nubuwwah by al-Bayhaqī, Muhammad ﷺ approached the ewe, mentioned the Name of Allah and supplicated for blessing.

He gently passed his hand over its udder.

To the astonishment of everyone present, the ewe's udder filled with milk.

The Prophet ﷺ asked for a large vessel.

He milked the ewe until the vessel was full.

He first gave the milk to Umm Maʿbad so that she could drink until she was satisfied.

He then served his companions.

Only after everyone else had drunk did Muhammad ﷺ drink himself.

Finally, he milked the ewe again, filling the vessel once more before leaving it with Umm Maʿbad and her household.

The travellers then continued on their journey.

The Return of Abū Maʿbad

Later that day, Umm Maʿbad's husband returned from searching unsuccessfully for pasture.

He was surprised to find an abundance of fresh milk in the tent.

Knowing the condition in which he had left the ewe, he asked:

"Where did this milk come from?"

Umm Maʿbad replied that a blessed man had visited them that day together with several companions.

She described everything that had taken place.

Her husband immediately realised that this could be the man whom the Quraysh were searching for.

He expressed his desire to meet him and, according to the Sīrah, later embraced Islam.

Umm Maʿbad's Description of the Prophet ﷺ

When her husband asked her to describe the visitor, Umm Maʿbad gave one of the most detailed and eloquent descriptions of Muhammad ﷺ preserved in the Sīrah.

Her description has been transmitted through the early historical sources and has been quoted by scholars for centuries because of its remarkable precision.

She said:

"I saw a man of striking brightness and handsome appearance. He was neither excessively thin nor overweight. His face was radiant, with large dark eyes and long eyelashes. His voice was pleasant. His neck was long and elegant. His beard was full and thick. His eyebrows were finely arched and almost joined without actually meeting. When silent, he possessed dignity and composure. When he spoke, a natural splendour surrounded him. From a distance he appeared the most handsome of people, and when seen closely he was the finest and most beautiful among them. His speech was clear, measured and free from unnecessary words. Every statement was balanced, neither too brief nor too lengthy. He was accompanied by devoted companions who listened attentively whenever he spoke and hastened to fulfil whatever he commanded."

This description is regarded as one of the earliest eyewitness accounts of the physical appearance and noble character of the Messenger of Allah ﷺ by someone who had never previously met him.

Continuing the Journey

After leaving the tent of Umm Maʿbad رضي الله عنها, Muhammad ﷺ and his companions resumed their journey along the coastal route towards Yathrib.

With each passing day they drew nearer to the city whose people had pledged to welcome and protect the Messenger of Allah ﷺ.

Meanwhile, the Muslims of Yathrib eagerly awaited news of the Prophet's arrival.

Every morning they would leave their homes and go to the outskirts of the city, scanning the distant horizon in the hope that this would be the day when Muhammad ﷺ would finally arrive.

Their long wait was almost over.

The People of Yathrib Await the Messenger of Allah ﷺ

After the Second Pledge of al-ʿAqabah, the Muslims of Yathrib lived in eager anticipation of the Prophet's arrival.

According to the earliest Sīrah sources, they knew that Muhammad ﷺ had instructed the Muslims to migrate to their city and that his own departure from Makkah could take place at any time.

Each morning, groups of believers left their homes after the Fajr prayer and went to the volcanic lava fields (ḥarrah) on the outskirts of Yathrib, where they could see the roads leading from Makkah.

They remained there for hours, watching the horizon in the hope of seeing the Messenger of Allah ﷺ.

As the heat of the midday sun became intense, they would reluctantly return to their homes.

This pattern continued day after day.

Their anticipation reflected not mere curiosity, but deep love for the Messenger of Allah ﷺ and their longing to welcome him into their city.

The First Sighting

According to the earliest Sīrah, on the morning of Monday, the 12th of Rabīʿ al-Awwal, the believers again waited outside the city until the heat forced them to return.

Shortly afterwards, a Jewish man climbed onto one of the fortified buildings overlooking Yathrib.

While scanning the surrounding countryside, he noticed several travellers approaching in the distance.

Recognising that they matched the description of the expected visitors, he called out at the top of his voice:

"People of Arabia! Here is the one you have been waiting for!"

His announcement spread rapidly throughout the city.

The Muslims immediately hurried back towards the outskirts of Yathrib to welcome the Messenger of Allah ﷺ.

Arrival at Qubā'

Rather than entering the centre of Yathrib immediately, Muhammad ﷺ first arrived at the nearby settlement of Qubā', situated on the southern outskirts of the city.

According to Ṣaḥīḥ al-Bukhārī (Hadith 3906), the Prophet ﷺ stayed there for several days.

He was welcomed by Kulthūm ibn al-Hidm رضي الله عنه, while some reports mention that he also spent time in the house of Saʿd ibn Khaythamah رضي الله عنه, where many of the emigrants gathered.

The people of Qubā' received the Prophet ﷺ with immense joy.

For years they had prayed for this moment.

Now the Messenger of Allah ﷺ stood among them, safe after the long and dangerous journey from Makkah.

The First Mosque Established by the Prophet ﷺ

During his stay at Qubā', Muhammad ﷺ laid the foundations of the first mosque established by him after the Hijrah.

This mosque became known as Masjid Qubā'.

Allah later referred to it in the Qur'an as a mosque founded upon piety.

Allah says:

"A mosque founded on righteousness from the first day is more worthy that you stand in it. In it are men who love to purify themselves. And Allah loves those who purify themselves."

Qur'an 9:108

According to Ṣaḥīḥ al-Bukhārī (Hadith 1193) and Ṣaḥīḥ Muslim (Hadith 1399), the Prophet ﷺ continued to honour Masjid Qubā' throughout his life.

After settling in Madinah, he regularly visited the mosque, often every Saturday, and offered prayer there.

He also said:

"Whoever purifies himself in his house, then comes to Masjid Qubā' and prays therein, will have a reward like that of an ʿUmrah."

Sunan Ibn Mājah (Hadith 1412)

ʿAlī ibn Abī Ṭālib Joins the Prophet ﷺ

Meanwhile, ʿAlī ibn Abī Ṭālib رضي الله عنه remained in Makkah for several days after the Prophet's departure.

As instructed, he returned every trust and possession that had been entrusted to Muhammad ﷺ by the people of Makkah.

Only after fulfilling every obligation did ʿAlī leave Makkah and travel to join the Prophet ﷺ at Qubā'.

His arrival completed the final responsibilities that Muhammad ﷺ had left behind in Makkah before the Hijrah.

After spending several days in Qubā', the Messenger of Allah ﷺ prepared to continue the short remaining journey into Yathrib itself.

The city that had waited so patiently for his arrival was about to receive him, and from that day forward it would become known throughout history as Madīnat al-Nabī—the City of the Prophet ﷺ.

Entering Madinah

On Friday morning, Muhammad ﷺ departed from Qubā' and began the final stage of his journey into Yathrib.

As he travelled, people from the surrounding settlements gathered along the route to welcome the Messenger of Allah ﷺ.

The joy of the believers was immense.

After more than thirteen years of persecution in Makkah, Allah had brought His Messenger safely to the city that would become the centre of the Muslim community.

Before reaching the centre of the city, the time for the Friday prayer arrived.

According to the earliest Sīrah sources, the Prophet ﷺ stopped in the valley of Ranūnā', among the people of Banū Sālim ibn ʿAwf.

There he delivered the first Jumuʿah prayer after the Hijrah and addressed the believers with a sermon reminding them of their duty to Allah and the reality of the Hereafter.

A City Filled with Joy

After the Friday prayer, Muhammad ﷺ continued towards Yathrib.

The inhabitants of the city lined the streets and gathered outside their homes.

Every clan hoped that the Messenger of Allah ﷺ would choose to stay with them.

According to the Sīrah, people repeatedly approached the Prophet ﷺ, taking hold of the reins of his camel and saying:

"O Messenger of Allah, stay with us. We have strength, protection and numbers."

The Prophet ﷺ thanked them for their generosity but replied:

"Leave her, for she has been commanded."

He allowed his camel, al-Qaṣwā', to continue walking without directing it.

The believers understood that Allah would determine where His Messenger ﷺ would reside.

The Camel Stops

The camel proceeded through the streets until it reached an open piece of land belonging to two orphan boys from Banū al-Najjār, Sahl and Suhayl, who were under the care of Asʿad ibn Zurārah رضي الله عنه.

According to Ṣaḥīḥ al-Bukhārī (Hadith 3906), the camel knelt.

It then rose again and walked a short distance before returning to the same place and kneeling once more.

The Prophet ﷺ said:

"This is the place, if Allah wills."

The land was being used for drying dates and contained several date palms and a few old graves.

Muhammad ﷺ requested that the owners be called.

When the two orphan boys offered to give him the land as a gift, the Prophet ﷺ politely refused.

He insisted on paying them a fair price.

The land was then purchased and would become the site of one of the most important buildings in Islamic history.

The Construction of Al-Masjid al-Nabawī

Muhammad ﷺ chose this site for the construction of the mosque that would become known as Al-Masjid al-Nabawī—the Prophet's Mosque.

Before construction began, the date palms were cleared, the old graves were respectfully relocated and the ground was levelled.

According to Ṣaḥīḥ al-Bukhārī (Hadith 428), the Prophet ﷺ personally participated in the work alongside his Companions.

They carried bricks and stones with their own hands.

As they worked, the Prophet ﷺ supplicated to Allah and encouraged his Companions.

The mosque was constructed from simple materials.

Its walls were built of mud bricks.

The pillars were formed from the trunks of date palms.

The roof consisted of palm branches covered with leaves.

The floor was bare earth.

Despite its simplicity, this mosque would become the heart of the Muslim community.

It served not only as a place of prayer but also as a centre of learning, consultation, justice, administration and hospitality.

Many of the most important decisions in Islamic history would later be made within its walls.

The Prophet's Residence

Adjacent to the mosque, simple living quarters were constructed for Muhammad ﷺ and his family.

These small rooms were built against one side of the mosque and remained the Prophet's home for the rest of his life.

Unlike the palaces of kings and rulers, the residence of the Messenger of Allah ﷺ reflected humility, simplicity and contentment.

Although he had become the recognised leader of the Muslim community, his personal way of life remained unchanged.

The Establishment of the Adhān

After the Prophet's Mosque had been established in Madinah, the Muslims needed a way to call the community together for the five daily prayers. The Companions discussed different methods of announcing the time of prayer, including the use of a bell or a horn, but no method was initially adopted.

According to the authentic reports, ʿAbdullāh ibn Zayd رضي الله عنه saw a dream in which he was shown the words of the call to prayer. He came to the Prophet ﷺ and described what he had seen.

ʿUmar ibn al-Khaṭṭāb رضي الله عنه then reported that he had seen a similar vision.

The Prophet ﷺ approved the wording and instructed Bilāl ibn Rabāḥ رضي الله عنه to call the Muslims to prayer with it because Bilāl had a strong and powerful voice.

The adhān therefore became the established public call to prayer in the Muslim community of Madinah. Bilāl رضي الله عنه became the first muʾadhdhin, the person appointed to call the believers to prayer.

The establishment of the adhān marked an important development in the life of the growing Muslim community. Prayer was no longer simply an individual obligation performed by Muslims wherever they happened to be; the call to prayer publicly gathered the community around the mosque five times each day.

The words of the adhān became one of the most recognisable features of Islamic worship and have continued to be called from mosques throughout the Muslim world.

The account of the adhān is preserved in the Sunan of Abū Dāwūd and other Hadith collections, while the appointment of Bilāl رضي الله عنه as the muʾadhdhin is also established through authentic reports.

The Change of the Qiblah

When Muhammad ﷺ arrived in Madinah, the Muslims initially prayed facing Bayt al-Maqdis (Jerusalem). According to the authentic reports, this continued for approximately sixteen or seventeen months. Muhammad ﷺ desired that the direction of prayer should be towards the Kaʿbah in Makkah, and Allah then revealed the command to change the qiblah.

"We have certainly seen the turning of your face towards the heaven, and We will surely turn you to a direction of prayer that will please you. So turn your face towards al-Masjid al-Ḥarām. And wherever you are, turn your faces towards it."

Qur'an 2:144

The change occurred while Muhammad ﷺ was leading the prayer in Madinah. After the revelation, he turned towards the Kaʿbah, and those praying behind him followed his direction. A Companion who had participated in the prayer then passed another group of Muslims who were still praying towards Jerusalem. He informed them that Muhammad ﷺ had been directed to face Makkah, and they immediately turned towards the Kaʿbah while continuing their prayer.

The change of the qiblah was a significant development in the formation of the Muslim community. The Kaʿbah, established in Islamic tradition as the house of worship associated with Ibrāhīm (Abraham) (Ibrāhīm) عليه السلام and Ismāʿīl (Ishmael) (Ismāʿīl) عليهما السلام, became the permanent direction of Muslim prayer.

The change also generated questions among some of the surrounding communities. The Qur'an records these reactions and explains that the east and west belong to Allah and that He guides whom He wills to the straight path.

"The fools among the people will say, 'What has turned them away from their former direction of prayer?' Say, 'To Allah belong the east and the west. He guides whoever He wills to the Straight Path.'"

Qur'an 2:142

The Qur'an also addressed concerns regarding those who had died before the qiblah was changed, affirming that Allah would not allow their previous prayers to be lost.

"And Allah would never discount your faith. Surely Allah is Ever Gracious and Most Merciful to humanity."

Qur'an 2:143

From this point onward, the Kaʿbah in Makkah became the qiblah towards which Muslims face during prayer.

Yathrib Becomes Al-Madīnah al-Munawwarah

With the arrival of Muhammad ﷺ, Yathrib entered a new chapter in its history.

The city gradually became known as Al-Madīnah, meaning "The City," and later as Al-Madīnah al-Munawwarah—"The Illuminated City."

The emigrants from Makkah became known as the Muhājirūn, while the believers of Madinah who welcomed and supported them became known as the Anṣār.

Together they formed a single community united not by tribe, lineage or wealth, but by faith in Allah.

The Hijrah marked far more than a change of location.

It marked the beginning of the first Muslim society governed by the guidance of the Qur'an and the teachings of the Messenger of Allah ﷺ.

The years of patient endurance in Makkah had come to an end.

A new chapter had begun—one in which the revelation would shape every aspect of communal life, and from which Islam would spread across Arabia and eventually to much of the world.

The next stage of the Sīrah begins with the establishment of the Muslim community in Madinah, beginning with the bonds of brotherhood between the Muhājirūn and the Anṣār and the foundations of the first Islamic society.