The Immigration That Changed History

Scenario for three episodes

Introduction

He loved Makkah, the town of his birth where he lived for most of his life. In childhood he left Makkah twice, once with his mother, Aminah bint Wahb, who took him to Madinah on a visit to his maternal relatives, and the other when he travelled to Syria with his uncle Abu Talib. His third travel was in adulthood when he went to Syria as the business agent of Khadijah bint Khuwaylid, his future wife. He was a favourite with the people of Makkah who admired his truthfulness and gave him the nickname Al-Amin, meaning the trustworthy. Nevertheless, they turned their backs on him when he told them that he was a prophet sent by God. At the beginning they made him tempting offers of wealth and position if he would abandon his call. He refused all offers and said: ‘I am God’s messenger to you.’

For thirteen years he called on them to accept Islam, but they persisted in hostile opposition. He sent his companions to Madinah before him. He then set on a journey that was beset by dangers, aiming to join them in Madinah. The Quraysh, the master Arabian tribe living in Makkah, put a prize on his head, offering 100 camels to whoever brought him, dead or alive. Here our story starts:

Assalamu alaikum. Peace be with you. I am Khalid AbualKhair, and I will be your companion on a journey that follows the route Prophet Muhammad (peace be upon him) took when he immigrated from Makkah to Madinah. We needed two years to produce this film. To ascertain the exact locations on this 450 kilometres long route we needed to use a helicopter and we worked in association with Saudi Geological Survey.

Part I

I am Muhammad, son of Abdullah. I am God’s messenger and my mission is to call on you to abandon idolatry and to worship God alone. He is the One who created you and created the universe. This was the basic message Prophet Muhammad (peace be upon him) said to his people, the Quraysh.

A small number of men and women believed in him and his message. The majority, however, were of the weaker elements in society, including a few who were slaves.

The Quraysh realized that this new religion was consistent with Abraham’s faith, or rather what remained of Abraham’s faith in their community. It recognized the sanctity of Makkah and the Ka[bah, its ancient place of worship. Yet the Quraysh viewed Islam as a serious threat, economically and politically, because it made all people equal. Everyone, men and women, free and slaves, were placed on equal basis. They had the same rights and were bound by the same duties. That was the point at issue. It meant that the Quraysh would have to forego its status, recognized by all Arabs, throughout the Arabian Peninsula.

The Quraysh acknowledged that what Muhammad told them to be God’s word was of superior excellence; yet it was unlike both poetry and prose. It was in Arabic, their language, but they could not meet the challenge to produce a similar book, or ten chapters like it, or even a single chapter.

Guest 1: Earlier prophets also migrated from their home towns because of the pressures that were placed on them and the persistent attempts to suppress their faiths. Prophet Muhammad immigrated when the Quraysh did their utmost to suppress his faith and prevent its spread. He certainly wanted to change the prevailing order.

Guest 2: The pre-Islamic society in Arabia was based on idolatrous beliefs. Therefore, criticizing their idol worship was a strike at the very foundation of their social order. They felt it to represent a serious danger. The income they received through idol worship was crucial to their status.

The Quraysh began to feel frustrated. The annual pilgrimage season ensured that all Arabian tribes heard of the man from the Quraysh advocating a new faith based on God’s oneness. That was a great departure from their own beliefs, as they worshipped 360 idols which they placed inside and around the Kaabah.

In the name of God, the Lord of Grace, the Ever-Merciful. Read in the name of your Lord the Creator, who created man from a clinging cell mass.

In the lunar month of Rajab, in the fifth year of the start of the Islamic message, ten men and four, or perhaps five, women who believed in Muhammad’s message left Makkah. The Quraysh tried to chase them, but the chase took them to the seaside, only to discover that the group had already sailed. They headed to Abyssinia, ruled by Negus, whom the Prophet described as a just monarch who abhorred injustice. The Quraysh sent a delegation to Negus, tried to defame the immigrants in his court. They even played on his religious feelings as he was a devout Christian, claiming that the Muslims did not respect Jesus or his mother. Negus was about to order that they should be handcuffed and sent back. However, Jaafar ibn Abi Talib, the Prophet’s cousin, read a long passage of the Qur’an, speaking of Mary and her son Jesus. Negus realized that the Muslims held Jesus in great respect. So he welcomed the Muslim immigrants in his kingdom, extending his protection to them. The Quraysh delegation had to go back empty handed.

Footage: “By God, we are in great trouble. This is what I have come to tell you. We must depart now. Yes, let us depart.”

An important change of fortunes was felt by the Muslims in Makkah. It rekindled their hopes of a more positive response to the new faith by the people of Makkah. The change began when Hamzah ibn Abd al-Muttalib, the Prophet’s uncle, declared himself a Muslim. This was initially motivated by tribal feelings, with Hamzah rushing to support his nephew, Muhammad. However, on reflection and better understanding, he held on firmly to his faith. Hamzah was one of the stronger elements in the Quraysh, well respected and much feared. His adoption of Islam provided much needed support for his nephew and the Muslims generally. The Quraysh slightly reduced their sustained campaign against Prophet Muhammad.

Shortly afterwards, Umar ibn al-Khattab, a man of great courage who commanded much respect in the Quraysh, declared himself a Muslim. Both Hamzah and Umar joined Islam after those immigrants had gone to Abyssinia. The two strongly reinforced the position of the Muslims in Makkah. The unbelievers realized that it was a setback for them as the new Muslims were encouraged to come out into the open.

Footage: Just try to hit me back if you can…. O People of Makkah, People of Makkah, I declare before you all that I am a follower of Muhammad. Whoever of you wants to fight me, let him come forward.

The immigrants to Abyssinia came back when they heard that Hamzah and Umar accepted Islam. They felt that the two would give much strength to the Muslim community.

The chiefs of the Quraysh met many times at Dar al-Nadwah, their place of consultation, and in their meeting places near the Kaabah. They discussed the problem of Islam, plotted and agreed on certain steps.

To start with, they carried out a campaign of misinformation, trying to give a distorted picture of Muhammad (peace be upon him). They called him a madman, a fortune-teller and a sorcerer. They warned people that he caused rifts between man and wife, and between parents and children. This campaign achieved some success, with visitors to Makkah taking heed of Quraysh’s warnings. Some of them went as far as using ear plugs to ensure that they did not overhear the Prophet. Yet despite all these efforts, some visitors to Makkah were receptive to the Islamic call. They listened to the Prophet and believed in him.

Guest: In Makkah Islamic advocacy was going on. It faced serious problems no doubt, but continued nevertheless. We cannot say that there was a scheme of political change. Such a change was only a by-product. Could the people of the Quraysh see in it the making of a political scheme that aimed to produce a fundamental change of class order? Certainly the Prophet did not advocate such a change. His advocacy was not meant as a political address.

Another attempt of suppression was discussed at Dar al-Nadwah. This time, they agreed on an economic and social boycott of Bani Hashim, the Prophet’s clan. The boycott would include them all, Muslims and non-Muslims. They included their chief, Abu Talib, the Prophet’s uncle. They were aggrieved by his stand when they made him an offer that indicated their total frustration.

Footage:

• Abu Talib, I will give my son, Imarah, whom you know well. He is the best young man in the Quraysh, of noble birth and good personal standing. He will help you and will be to you one of your sons.
• Well, what do you want in return?
• You give us your nephew, Muhammad, who has abandoned your religion, the religion of your forefathers, and caused such a rift within the Quraysh. We will kill him to end this trouble. It is a fair deal: one man for another. What do you say to our offer?
• This is totally unfair.
• Why?
• You want to give me your son, so that I will feed him and help him, and I give you Muhammad to kill. By God, this shall not be.

Thus, Abu Talib tied the Hahim clan irrevocably to the fate of Muhammad.

The Quraysh wrote a covenant imposing an economic boycott of the Hashim clan and posted it inside the Kaabah. All people of the Hashim clan suffered very badly. They, as well as other followers of the Prophet, had to endure hunger and other hardships. It was a case of siege that forced them into the area known as Abu Talib’s enclave. The Quraysh ensured that they could not buy any food from anyone who came to Makkah with his merchandise. They would buy all the food, giving the seller a higher price in order to deny the Hashimites. They hoped that ultimately the Hashim people would give up their tribesman and hand him over to them to kill.

Guest: At the time, a group of corrupt chiefs were running the Makkan society. They were corrupt ideologically, morally, behaviourally and socially. They stood firmly against reform. The Prophet wanted to make a breakthrough into this entrenched corruption from the intellectual, ideological and social aspects. They stubbornly resisted him, laying an unjust siege of his supporters that lasted three years.

The besieged companions of the Prophet and the clans of Hashim and al-Muttalib suffered much hardship during the siege. Sometimes they found almost nothing to eat. The clamouring for food by young children was heard by the Quraysh beyond the besieged quarters.

Abu Talib remained steadfast in his support of Muhammad, his nephew. In the evening, when people were about to go to bed, he would ask the Prophet to lie on his bed so that anyone who was plotting something against him would see him in bed. Later in the night, when everyone had gone to bed, he would order one of his sons or other relatives to exchange places with the Prophet for safety.

It was around this time that the Prophet ordered some Muslim men and women to seek refuge in Abyssinia for the second time. The immigrants were more numerous this time, with no less than eighty-three men and eighteen women leaving Makkah with their young children.

After three years of the siege, God enabled the termination of the boycott through a group of the dignitaries of Makkah. The man who took the lead to bring about this termination was Hisham ibn Amr who went to Zuhayr ibn Abi Umayyah, of the Makhzoom clan and appealed to him by his relation to the Hashim clan. Zuhayr’s mother was the Prophet’s paternal aunt, Atikah bint Abd al-Muttalib. Hisham said: “Are you happy, Zuhayr, to sit in comfort, eating well, dressing well and marrying whom you will while your maternal uncles are where you know? They cannot buy or sell, marry or give their daughter in marriage. By God, had they been the maternal uncles of Abu al-Hakam ibn Hisham and you called on him to stage the same boycott of them as he has called on you to do, he would have never accepted.” The two agreed to work together and were joined by al-Mut’im ibn Adiy, Abu al-Bakhtari ibn Hisham and Zam’ah ibn al-Aswad. The five met one night at a place called Khatm al-Hajoon, discussed the matter and pledged together that they would work hard until they have brought about the termination of the boycott. Zuhayr volunteered to be the first to start. In the morning, they sat with their usual groups near the Kaabah. Zuhayr came over, well dressed, and did the worship ritual of walking around the Kaabah seven times. He then addressed the people gathered in their groups, saying: “Are we happy to eat well and dress well when the Hashim clan are in dire trouble, cannot buy or sell anything. I shall not sit down until this unjust covenant has been torn apart. Abu Jahl, who was at one side of the mosque, said to him: “You lie. By God, it shall not be torn.” Zam’ah ibn al-Aswad said to Abu Jahl: “You are a worse liar. We did not approve of it when it was written in the first place.” Abu al-Bakhtari said: “Zam’ah is right. We do not approve of what is written in it. We shall not put it in force.” Al-Mut’im said: “You two are right. Anyone who says otherwise is a liar. We disclaim it before God and disclaim whatever is written in it.” Hisham ibn Amr said something similar. Abu Jahl said: “This has been plotted in secret. It was the subject of consultation somewhere else.” Abu Talib was sitting to one side but said nothing.

Al-Mut’im ibn Adiy rose and went towards the Kaabah, aiming to tear up the covenant, but he found that the moth had eaten it, apart from the phrase “In Your name, our Lord”. Al-Mut’im and Hisham ibn Amr said: “We disclaim this unjust covenant. We shall not appease anyone in a matter that is bound to corrupt our behaviour.” Other dignitaries of the Quraysh came out in support. Thus, the Hashim clan and the Muslims were able to leave their besieged quarters.                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                   

By the end of the tenth year of the beginning of Islam, Abu Talib died. He was well respected by everyone in the Quraysh tribe. The chiefs of the Quraysh came to visit him on his death bed, urging him to stick to his idolatrous religion and to refuse to become a Muslim. They put their argument in a rhetoric question that stressed tribal loyalties: “Will you abandon the religion of your father, Abd al-Muttalib?” The Prophet urged him to accept Islam. He said to him: “Uncle, say ‘there is no deity other than God’ and I will testify for you on the Day of Judgement.” He said to him: “If it was not for fear of the stigma that the Quraysh would attach to me, saying that I only said it for fear, I would have said it to please you.” In this connection, God revealed the Qur’anic verse that says: “you cannot guide aright everyone whom you love. It is God who guides whom He wills. He knows best those who are guided aright.” (28: 56)

Abu Talib died and soon afterwards Khadijah, the Prophet’s wife, died. That was the year of sorrow for Prophet Muhammad, as he lost his two main supporters at home and in society. The people of Makkah increased the pressure on him. So, he went to Taif advocating his message, but the people of Taif treated him very harshly. They urged their slaves and the weak-minded among them to chase him out of the city. They even stoned him. He returned to Makkah feeling very sad after this shameful rebuff. He thought that any breakthrough could only come through addressing people at the time of the pilgrimage.

The Prophet approached various Arabian tribes for support. During the pilgrimage seasons, he would visit their quarters asking: “Who will give me support so that I can deliver the message assigned to me by God and I guarantee that they would be in heaven.” During these seasons, the Prophet approached many tribes, calling on them to accept Islam. He started with the tribe of Kindah, then Kalb, Haneefah, Amir, Ghassan, Fazarah, Murrah, Sulaym, Abs, Nasr, Tha’labah ibn Ukabah, al-Harith ibn Kaab, Uthrah, Qays ibn al-Khutaym, and spoke to individuals from different tribes as he did with Abu al-Yasar ibn Abi Rafi’. He was looking for any support, asking: “What man would take me to his people and support me so that I can deliver the message given to me by God? The Quraysh have prevented me from delivering it.” His uncle, Abu Lahab, followed him everywhere, trying to thwart his efforts. He said to every tribe: “Do not listen to him; he is a liar.”

The pressure did not stop at that. The Prophet had to endure what was even harder. He would stand in a public place and call on people to accept the faith, saying to them: “Say: there is no deity other than God, and you will be successful.” They would only give very harsh responses. Some would spit at him, some would throw dust on him, others would abuse him verbally. At midday, his daughter, Zaynab, came over carrying a bucket of water for him to wash his hands and face. He said to her: “Daughter, do not fear that your father would be defeated or humiliated.”

The response from different tribes varied. Most of them took a hostile attitude, following the stance of the Quraysh and refusing to listen to what the Prophet had to say. Some tribes demanded that should he triumph, they would be guaranteed to rule over the whole of Arabia. He refused to give any such promise, saying: “This is something God determines as He pleases.”

Ultimately, the Prophet met a group of pilgrims from Yathrib, which was later to be known as Madinah. They belonged to the Khazraj tribe. Their hearts and minds were receptive to his call. They declared their belief in him and his message. This was the turning point that ushered the great change. The meeting with those six Khazraj people was at Aqabah, in Mina, during the pilgrimage season.

Khalid

Here at the Aqabah the first meeting between Muhammad, God’s messenger, and the six men from the Khazraj tribe took place. It was at this spot that the Prophet Abraham stoned Satan when the latter tried to dissuade him from carrying out God’s command passed to him in a dream, bidding him to sacrifice his son. It was a triumph Abraham scored over the Evil One. Here at the same spot was the beginning of support that would eventually lead to the triumph of Muhammad’s message. It is perfectly right that this spot should become the place where Muslims reaffirm the meaning of their faith during the pilgrimage.

The Prophet asked those six people who they were. They identified themselves as belonging to the Khazraj. He asked: “Then you are the allies of the Jews.” They confirmed this. He invited them to sit down and listen to what he had to tell them. He explained his role, spoke about Islam and read to them some verses of the Qur’an. When they listened to him, they said to each other: “You know, he is the Prophet with whom the Jews keep threatening you. Let them not be the first to follow him.” They gave him the response he was looking for. They declared their belief in God and the message of Muhammad. They also said to the Prophet: “We have left our people in an unprecedented state of mutual hostility. May God make you the cause of their unity. We shall call on them to follow you and explain to them your religion which we have accepted. Should God unite them in following you, you shall enjoy with them a position of the highest prestige.” When they completed their pilgrimage, they returned home as the first believers from Madinah. They were Asaad ibn Zurarah, Awf ibn al-Harith, Rafi’ ibn Malik, Qutbah ibn Amir, Uqbah ibn Amir ibn Zaid and Jabir ibn Abdullah ibn Ri’ab. Back home, they started to tell their people about Prophet Muhammad and called on them to accept Islam. Their efforts achieved good success with Islam spreading among the Arabs of the city. There was hardly a branch of its two main tribes that was not discussing the advent of God’s messenger.

The following year they went again to Makkah, taking with them a few of their cousins of the tribe of the Aws. Their number this time was larger. They had already made sure that Muhammad was the Prophet the Jews threatened them with. The Jews used to say to the Arabs of Madinah: “We read in our holy books that it is time for the advent of a new prophet. We will follow him and we will wipe you out.” Hence, when those people of the Aws and the Khazraj learnt of the Prophet’s message, they thought that he was the prophet the Jews spoke about. They wanted to be the first to follow him. They all declared their belief in Islam and gave the Prophet a pledge of support. This is known as the first pledge at the Aqabah.

Ubadah ibn al-Samit of the Khazraj reported about this pledge: “I was among those who took part in the first pledge at Aqabah. There were twelve of us. We gave the Prophet the pledge that came to be known as the women’s pledge, because it took place before fighting was made a duty of Muslims. The terms of the pledge were ‘to worship no deity other than God, to commit neither theft, nor adultery, nor child-murder, to utter no monstrous falsehood of our own invention, and never to disobey the Prophet over anything which was just or reasonable.’ If we honour our pledges, we earn admittance into heaven, and if we commit any contravention, the case will be left to God: He may forgive or punish as He pleases.”

The Prophet sent with them his companion Mus’ab ibn Umayr to instruct their people about Islam and teach them the Qur’an. In Madinah, Mus’ab earned the title ‘the teacher’. He also led the Muslims there in congregational prayers. The Prophet chose him knowing that he was most suitable for the task. He knew Mus’ab’s character and was fully aware of the conditions in Madinah. Mus’ab had learnt by heart a large portion of the Qur’an and was very gentle in his approach. He was a very sensible man of refined manners. At the same time, he was fully committed to his faith, very firm in his beliefs. Within a few months, he was able to bring Islam into the majority of homes in Madinah. He won over a number of the influential chiefs of the city, including Saad ibn Mu’adh and Usayd ibn Hudayr. When these two declared themselves Muslims, many of their Aws tribesmen followed suit.

Mus’ab ibn Umayr, the Prophet’s ambassador, was very successful in his mission that included explaining the new faith to the people of Madinah, teaching them the Qur’an and establishing a bond of brotherhood between the new believers from the Aws and the Khazraj on the one hand and the Prophet and his companions in Makkah on the other. This was necessary to pave the way for Madinah to become the base for the divine message.

Khalid:

They came again during the pilgrimage season to ask the Prophet to immigrate and join them in Madinah. Here at the spot of this mosque the second pledge at Aqabah was given. This mosque was only recently discovered. It was hidden from people’s eyes, built on a narrow enclave between the mountains surrounding Mina. It came to be seen only after some of these mountains were pulled down in 2009 to extend the area at the Jamrahs, where the stoning duty of the pilgrimage takes place. This is the place where the great covenant to build the Muslim community was given. Here the Ansar from Madinah pledged their readiness to fight for Islam and in support of the Prophet. Here women took part in this defensive pledge of support. This is a place that should be preserved so that future generations would come here to remember the beginning of the story of the Prophet’s immigration to Madinah. 

Jabir ibn Abdullah of the Ansar tells us how the story of the immigration began. In a long report, he mentions that the Ansar discussed among themselves the Prophet’s situation in Makkah. “Some of us said: Until when can we leave God’s messenger in Makkah where he is chased and threatened? Seventy men from our people went to meet him during the pilgrimage season.”

Kaab ibn Malik, another Ansari companion of the Prophet who took part in the second pledge, adds some details. “We travelled with other pilgrims from our people who were still idolatrous, while we were Muslims, having learnt about our faith and offered our prayers. We travelled for pilgrimage, and we appointed to meet the Prophet at Aqabah on the second day of the Tashreeq days. We mentioned nothing of our intentions to our people who travelled with us but were still idolatrous. That night, we slept with our people in our tents. When one third of the night had passed, we came out stealthily of our tents to go for our appointment with God’s messenger. We assembled in that narrow enclave at Aqabah. We were seventy-three men and we had two women with us, Naseebah bint Kaab and Asma’ bint Amr. We gathered there at the enclave waiting for the Prophet, until he arrived accompanied by his uncle al-Abbas ibn Abd al-Muttalib, who at the time still followed his people’s idolatrous religion. He wanted to be present to make sure that the arrangements to be made were firm. When they sat down, al-Abbas was the first to speak. He explained that the Prophet was well protected by his people, the Hashim clan, but he wanted to immigrate to Madinah. Hence, al-Abbas wanted to be sure that the Ansar would provide him with the required support. If not, they should leave him where he was. The Ansar listened to what al-Abbas said, then they requested the Prophet to speak, laying down the terms he wanted.

The Prophet said: “You pledge to me that you will protect me as you protect your own womenfolk and your own children.” Al-Bara’ ibn Ma’roor, a leading figure among those present, took his hand and said: “By Him who has given you the message of the truth, we will defend you as we defend our women. Take up our pledges, for we are the children of war and the best people with arms.” The distinguished figure of Abu al-Haitham ibn al-Tayyihan intervened here: “We have relations with the Jews which are now bound to be severed. If we live up to our pledges and God grants you victory, would you, Messenger of God, leave us then to return to your people?” Smiling, the Prophet assured him that he would not do that. He said: “I belong to you as you belong to me. I fight your enemy and make peace with your friend.”

The Prophet then asked them to select 12 representatives to be in charge of the Muslims in Madinah. They selected nine people from the Khazraj and three from the Aws.

Guest:

These two pledges at the Aqabah were not mere commitment to believe in Islam. The first pledge, known as the women’s pledge, was a pact to defend Islam. The second was a commitment to fight against all people. Those Ansar people showed their readiness to defend Islam and God’s messenger like they would defend themselves and their own children.

Such was the beginning of the story of the immigration that changed the history of Arabia; rather, it changed the history of the whole world.

Khalid

We shall now travel by a helicopter made available to us by the Saudi army to look at the start of the journey of immigration from Makkah to Madinah. Here we are at Arafat, flying towards Mina. No helicopters are available here except during the pilgrimage season. We are allowed only one hour of flight to explore all the landmarks of the start of the Prophet’s journey from Makkah. We start at Arafat because the airbase is close by.

We requested the pilot to start at Makkah so that we will have a good idea of the difficult terrain surrounding Makkah with all these mountains around it. The Prophet left Makkah and went through this difficult area, heading with his companion Abu Bakr to the Thawr Mountain where they hid in a cave for three days.

We are now flying over Arafat, heading for Muzdalifah. Right at the other edge of Muzdalifah we come to Muhassar Valley, where the army of Abrahah who wanted to destroy the Kaabah met their fate. Flights of birds stoned them and they perished. That event took place in the same year when God’s messenger was born.

Now we are flying over Mina. Here is a tent city where the pilgrims stay for three days during the pilgrimage. As you can see, here are the Jamrahs where the stoning ritual takes place. Here is the Jamrah of Aqabah, and a little further away we see the Mosque of the Pledge, where the Ansar gave the Prophet their pledges of total support.

Now we are heading towards al-Noor Mountain. We have requested the pilot to take us around the mountain so that you will see the Hira’ Cave where the Prophet received his first revelations. You can see pilgrims climbing the mountain to see the cave where the Prophet used to come and contemplate in perfect seclusion. Through the cave they can see the Kaabah directly.

Now we are heading towards the Grand Mosque in Makkah. The number of people performing the tawaf is relatively small, because the pilgrims are attending to their other duties elsewhere.

Here was the Prophet’s home in Makkah. On its spot was built the Makkah Library so that its place will continue to be identified. It is at the end of the square next to al-Marwah Hill.

When the Prophet received the pledges of those seventy-five people from the Ansar at the Aqabah, he felt happy as the pledge promised to usher a new and open period to end the feeling of siege that surrounded the Islamic message in Makkah. The Prophet felt that God has given him the support of people known to be good fighters and ready helpers. At that time, the persecution of Muslims by the Quraysh was particularly acute. The Quraysh unbelievers were increasing their pressure on the Prophet’s companions who did not hide their hopes that they would be able to seek a place of safety. They had to endure verbal and physical abuse that was always increasing in intensity. They complained to the Prophet and he told them that he had been shown the place to which they would be immigrating. After a few days, he came out feeling pleased. He said to them: “I have been informed of the place to which you immigrate. It is to Yathrib. Whoever of you wants to leave, should go there.” They started to get ready, moving out individually and in groups.

Footage:

“I shall tear your flesh with this whip.”

“He is One. He is One”

The Quraysh thought that the Prophet may decide to leave Makkah and felt that this would represent a serious danger to it. A council of top chiefs of the Quraysh at Dar al-Nadwah was attended by fourteen men. They wanted to discuss what to do with the problem facing them. Abdullah ibn Abbas reports: “They convened a meeting, agreeing to hold it at Dar al-Nadwah where they used to have their consultations. Those elders of the Quraysh included Utbah ibn Rabee’ah and his brother, Shaybah, Abu Sufyan, Tuaymah ibn Adiy, Jubayr ibn Mut’im, al-Harith ibn Amir ibn Nawfal, al-Nadr ibn al-Harith, Abu al-Bakhtari ibn Hisham, Zam’ah ibn al-Aswad, Hakeem ibn Hazam, Abu Jahl ibn Hisham, Nabeeh ibn al-Hajjaj and his brother Munabbih, and Umayyah ibn Khalaf. There were others who did not belong to the Quraysh.

The discussion was long. Some of them said that they all knew what strife Muhammad brought into their community. ‘We cannot discount the possibility that he might marshal his followers and launch a surprise attack against us. We must agree on something to do.’ Abu al-Aswad said: ‘Let us send him into exile, driving him out of our city. We do not care where he goes or with whom he associates. We will then restore our unity and friendly relations.’ Someone objected to this suggestion, saying: ‘By God, this is not a good way to deal with the problem. Muhammad is an excellent speaker using sound logic and convincing argument. He has a strong appeal to people’s hearts. If you send him into exile, he may be received well by any Arab tribe and he may win them over to his cause. He may then march with them to attack you in your own homeland. You will then be at his mercy. Think of another way to solve your problem with him.’

Abu al-Bakhtari said: ‘Put him in solitary confinement and lock him in until he dies.’ Again objections were raised, with someone saying: ‘This is not a sound solution. If you lock him in, his case will travel through the locked door and reach his followers. They may well launch an attack to free him. They will then gather a great force around him and may defeat you. This is not the way. Find a different solution.’

Abu Jahl then said: ‘I have an idea which I think has escaped you so far.’ He then explained: ‘Every clan should provide a strong, brave young man of noble birth. Each would be given a good, well-sharpened sword. They would all go to Muhammad and strike him simultaneously, so that all clans would have shared in his murder. We will have then got rid of him, and his murder would be borne by all clans. The Abd Manaf clan cannot go to war against the rest of the Quraysh and they will then accept a financial indemnity, which we will be glad to pay.’ There was general support of the suggested plot to get rid of the Prophet, with people saying: ‘This is the right solution… There can be no better way of dealing with this problem.’ They all accepted Abu Jahl’s proposed solution and dispersed after having resolved to carry it out.

Khalid:

Here was the Prophet’s home in Makkah. It was here in the open square near the Grand Mosque, close to al-Marwah Hill. It used to be preserved with the building of a Qur’anic school. In 1990 Dr Sami Anqawi, the Rector of the Institute of Pilgrimage Studies, conducted with his research team a detailed study to locate the spot where the Prophet’s home was. It was the home where he slept for the last time before he started his blessed journey of immigration. It was from this spot that he set out on his dangerous trip. That was the night when the Quraysh resolved to kill Muhammad, God’s messenger. That night witnessed how Quraysh’s assassination plot came unstuck, as it was foiled by God’s will.

Ibn Ishaq states that the angel Gabriel came to see the Prophet and gave him the instruction that he must not sleep in his bed that night.

In the depth of the night, the would-be assassins gathered around the Prophet’s home, waiting for him to go to bed and then they would move in to kill him. Inside, the Prophet was with his cousin Ali. He said to him: “Lie in my bed, and cover yourself with this green blanket of mine. They can cause you no harm.” The Prophet normally used that blanket for cover when he went to bed.

Abu Jahl was with the would-be assassins, encouraging them and speaking sarcastically of the Prophet. He said to them: “Muhammad claims that if you follow him you would be the masters of the Arabs and other nations. Then after you die, you would rise again and live in gardens like those by the River Jordan. If you do not follow him, he will kill some of you and when you are resurrected after your death, you will be thrown in a fire.”

At that moment, the Prophet came out, holding some dust in his hand. He said: “Yes, I say that, and you are one of them”. God cast a screen over their eyes and they could not see him. He threw that dust over their heads, leaving everyone of them with dust on his head. As he came out, he read these verses of the Qur’an:

Ya Sin. By the Qur’an, full of wisdom, you are indeed one of God’s messengers, pursuing a straight way. It is a revelation by the Almighty, the Merciful, so that you may warn people whose forefathers had not been warned, and who therefore are unaware [of the truth]. The verdict has been passed against most of them, for they will not believe. Around their necks We have put chains, reaching up to their chins, so that their heads are forced up. And We have set a barrier before them and a barrier behind them, and We enshrouded them in veils so that they cannot see. (36: 1-9)

The Prophet then went where he wanted to go. Someone came over to see what was happening. When he saw them, he said: “What are you waiting here for?” They said: “We are waiting for Muhammad”. He said: “What nonsense! Muhammad has gone. He placed dust on the head of every one of you, before he set out. Don’t you see what has happened to you?” They looked through the door and saw a man sleeping in bed, covered with the Prophet’s blanket. They said: “Here is Muhammad asleep and covered.” They remained in this state until the morning. Ali came out of bed. When they realized who he was, they said: “That man was right”.

They scheme, but God also schemes. The Quraysh planned its scheme well, taking every measure to foil the Prophet’s efforts of advocating God’s message in Makkah and beyond. It then sentenced him to death and appointed the night for his murder.

But God, whom Muhammad called on them to worship, had His scheme. Needless to say, God’s scheme prevails. Muhammad passed by them as he set out on his journey and they could not see him. He put dust over their heads, and they were almost frozen.

In part two, we will see how the Prophet planned his journey, despite the prize of 100 camels the Quraysh placed on his head.

Part II

Despite its welcome of all comers in the pilgrimage season and all visitors at other times, Makkah was too hostile a place for Prophet Muhammad (peace be upon him). The Quraysh, the master tribe of Arabia, felt extremely hostile. His protector who ensured his safety had died. Now the Prophet instructed all his companions to immigrate before he started on his journey. He could thus be certain of their safety, because the Quraysh wanted his head. Had he left before them, the Quraysh would have killed all his followers, or would have taken them hostage until he returned. He, therefore, started to prepare for the journey that was to mark a great change in history. It is the journey of the Prophet’s immigration to Madinah.

Having miserably failed to prevent the Prophet’s companions from immigrating to Madinah despite using all wicked means at its disposal, the Quraysh felt that it must take immediate measures to deal with the new situation. The Quraysh elders felt that their economic interests and social position were threatened. Their worst fear was that the Prophet would also immigrate.

Aishah, the Prophet’s wife, reports: “The Prophet used to come to Abu Bakr’s home every day, either morning or evening. On the day when the Prophet was instructed to leave Makkah and immigrate, he came to us around midday. He never came to us at that time before. When Abu Bakr saw him, he said: “God’s messenger must have come at this time for something serious.”

When the Prophet came in, Abu Bakr moved aside to let him sit on his own couch. The Prophet sat down. There was nobody there other than myself and my sister, Asma’. The Prophet said: “I want to speak to you privately.” Abu Bakr said: “Messenger of God, these are only my daughters. What is the matter, may my parents be sacrificed for your sake.” The Prophet said: “I have been given God’s permission to leave and immigrate.” Abu Bakr said: “Please let me be your companion, messenger of God.”

Guest:

Abdullah ibn Urayqit was an unbeliever, yet he was hired to be the Prophet’s guide on his journey to Madinah. He was highly experienced in desert roads. He knew routes that were hardly ever traversed. He belonged to the Dayl tribe. The Prophet and Abu Bakr trusted him. He took them along unfamiliar routes until they reached Madinah. He then went back to Makkah, where he met Abdullah ibn Abu Bakr and informed him of the safe arrival of the two travellers. It is to his credit that he was well worth the trust placed in him.

It was on the night of 27 Safar, of year 13 of the start of the Islamic message that the Prophet left home, heading straight to Abu Bakr’s house. The two left the house through the back door to leave Makkah quickly before the break of dawn.

The Prophet was fully aware that the Quraysh would mount a serious chase to capture him. They would immediately think that he was heading north, to join his followers in Madinah. He, therefore, took the opposite route, going south towards Yemen. He travelled about five miles along this route until he reached Mount Thawr, a high mountain with hard approaches. The Prophet’s shoes were worn out. Therefore, Abu Bakr carried him a distance at the mountain, until they reached a cave high up. The cave came to be known as Cave Thawr.

Abu Bakr mentioned that when they reached the cave, he said to the Prophet to wait while he entered the cave to make sure that it was safe to enter. He went in and checked, then came out. Remembering that he did not check a hole he saw in there, he went back in and checked again. Feeling that it was all clear, he told the Prophet to come in. The two were now safe in the cave.

Guest:

We note here that Abu Bakr wanted to make sure of the Prophet’s safety before entering the cave. Having cleared the place and paved it, Abu Bakr invited the Prophet to come in. Abu Bakr covered all the holes, except for two, because he had nothing to fill them with. He therefore, put his foot over them. The Prophet reclined, placing his head on Abu Bakr’s leg. Abu Bakr was bitten in his foot by a scorpion, and he was in such pain that his tears dropped off. The Prophet woke up and when he learnt the reason, he rubbed the place of the bite with his saliva, and Abu Bakr’s pain subsided.

Khalid:

Now we go to Mount Thawr, the starting point of the journey towards Madinah.

This is Mount Thawr, and near its top is the cave where the Prophet sat. If you look well, you find that the pilgrims have marked a way to reach up to the cave, so that they can sit at the very spot where the Prophet and his companion Abu Bakr sat. The cave is at the south western side of the mountain, and it is 458 metres above ground level. It is an irregular enclave, formed by the positioning of several large rocks. It stretches from east to west. It is 3.5 metres in length, with a maximum width of equal measure. It is only one and a quarter metre in height. It has two openings, one on the western side, which is 70 centimetres high and 85 centimetres wide. This is the one through which the Prophet and his companion entered the cave. The other opening at the eastern side is rather smaller. It may be that some changes occurred in the two openings over the long years. The way up to the cave is very rough, taking many turns. One also needs to climb some high rocks. It is mentioned that this mountain got this name, which means ‘ox’, because it stretches in such a way as to look similar to the body of an ox. Moreover, its southern top looks similar to an ox’s head.

Aishah reports: “We got things ready for them as fast as we could. We put some food for them in a sack. Asma’ cut off a portion of her belt to tie up the sack with, and she was known afterwards by the nickname Dhat al-Nitaqayn, i.e. “the woman with two belts”. Then God’s messenger and Abu Bakr went up to a cave in Mount Thawr, where they hid for three days. Abu Bakr’s son, Abdullah, who was an intelligent young man would stay the night with them, then at dawn he would go back to Makkah, mixing with its people as one who had just come out from home. Whatever he heard the Quraysh say about them, he would make sure to retain in memory, so that he would inform them when he went again to the cave in the evening. Amir ibn Fuhayrah, Abu Bakr’s shepherd would take his sheep to them in the evening and give them its milk. They would drink the milk before going to sleep. Before dawn, Amir would take the sheep back to graze. He did this every night of the three nights. They told Amir to bring them their camels in the early hours of the morning after three days. Amir went with them, taking the seaside route.

Guest:

Amir ibn Fuhayrah was honoured to serve the Prophet and Abu Bakr accompanying them on their immigration trip. He was a black slave born to some people in the Asad tribe. He was one of the early Muslims, but he was severely tortured to force him to go back to idolatry. Abu Bakr bought him and set him free. He remained with Abu Bakr who carried him on his own camel during the immigration trip.

No one knew of the Prophet’s trip when he started other than Ali ibn Abu Talib, Abu Bakr and his family.

Asma’ bint Abu Bakr undertook the responsibility of supplying the Prophet and her father with food and water while they stayed at the cave. She had to endure assault by the unbelievers. She reports: “When God’s messenger and Abu Bakr left, a group of the Quraysh people, including Abu Jahl, came to us. They stood by the door. I went out to see them. They asked me: ‘Where is your father?’ I said: ‘By God, I do not know where my father is.’ Abu Jahl, who was a wicked man, lifted his hand and slapped me hard on my face. My earring was broken and fell off. Then they left.”

Asma’ remained in Makkah with her siblings, making no complaints and showing no need for anything. After settling in Madinah, the Prophet sent Zayd ibn Harithah and his servant, Abu Rafi’, giving them two camels and 500 dirhams, to Makkah. They brought back his two daughters Fatimah and Umm Kulthoom, his wife Sawdah bint Zam’ah, Usamah ibn Zayd and his mother Brakah who was better known as Umm Ayman. Also Abdullah ibn Abu Bakr and his two sisters Asma’ and Aishah travelled with them. When they arrived in Madinah, the Prophet placed them in the home of Harithah ibn al-Nu’man.

Ali ibn Abu Talib was instructed by the Prophet to stay on in Makkah until he has returned to its people whatever they had deposited with him. Anyone of the people of Makkah who had anything of value that he feared to lose would give it to the Prophet for safekeeping. They did so, because they knew him to be a most honest and truthful person and they trusted him with everything they had. Ali stayed on for three days, handing back people’s deposits which they had left with the Prophet. When he had handed everyone their belongings, he left Makkah to join the Prophet in Madinah.

Prior to the start of this journey, Abu Bakr bought two camels and got them ready for travel. The Prophet, however, did not wish to take his camel as a gift from Abu Bakr. He insisted on paying him its price, because the trip was undertaken for God’s sake. When they started from Makkah, the Prophet stopped at al-Hazzoorah in its market place and said: “By God, you are the best of God’s land, and the one dearest to Him. Had it not been that your people have driven me out I would not leave.”

Guest:

This immigration was in effect the start of political development. In Makkah, the entire project was religious. Madinah witnessed the start of the complete system, including peace and war, a judicial system and an economic system.

Groups of the Quraysh people went out in every direction, chasing the Prophet and his companion. They sent messengers to people living by water springs, promising them great gifts if they would inform them of the Prophet’s arrival at their places. They even went to Mount Thawr where the Prophet and his companion were hiding in a cave. The Prophet and Abu Bakr heard their voices. Abu Bakr was extremely worried. He said to the Prophet: “If any of them would look down where he is stepping, he would see us.” The Prophet reassured him, saying: “What do you think will happen to two men when God is with them?”

The Quraysh also followed the Prophet’s footprints, until they reached Mount Thawr when footprints became confused. They went up the mountain and passed by the cave. They saw spider webs at the entrance, and they thought that no one could be inside. Had anyone entered, the spider web would have been broken and removed.

Before they reached the cave, they saw clear footprints. They sent for some people from the Mudlij tribe who were well trained in tracing footprints. The expert from Mudlij told them that he could see the footprints of two people. One belonged to Abu Bakr, while the other looked very similar to that of your ancestor kept near the Kaabah. He meant the footprints of Prophet Abraham. This confirms what the Prophet once said: “Of all Abraham’s descendants, I am the one who is closest to him in looks.”

Thus the three days at the cave passed without trouble, except for a report that the Prophet accidentally cut his finger with a stone. He said: “You are merely a finger that is bleeding. Whatever you suffer is for God’s sake.”

Khalid:

Historians have documented the route the Prophet went through on this journey. One of the best accounts is that given by Ibn Ishaq who mentions the places the Prophet passed by and the mountains and valleys he went by in great detail.

Ibn Ishaq who died in 152 AH, 769 CE, reports: “Their guide took them through the lowest end of Makkah, before going towards the seaside until they crossed the normal road before Usfan. He then took them close to Amaj and passed by it moving forward until he crossed the road again after passing by Qudayd. From that place he travelled through until they passed al-Kharrar. He then went through Thaniyyat al-Marah, before moving towards Liqf. He moved forward to Madlajat Liqf. He then went by Madlajat Majaj, before going through Marjih Majaj. He then went by Marjih at Dhul-Ghudwayn, and through Dhu Kashr. He travelled through to reach al-Jadajid, and passed by al-Ajrad, before going through Dhu Salam at the bottom of A’da Madlajat Ti’hin. He passed by al-Ababeed and went through al-Fajah. He then descended with them at al-Arj.

At al-Arj, they needed to enquire about the route. One of the local residents gave them clear directions and told them that there were two highway robbers along the road. They belonged to the tribe of Aslam and were called al-Muhanan, which meant ‘the two humiliated ones’. The Prophet did not bother about them. When he met them along the road, he called on them to accept Islam. They did, and he called them al-Mukraman, which meant ‘the two honoured ones’. He told them to come over to see him in Madinah. Their guide then went with them through Thanyyat al-Gha’ir to the right of Rakoobah, until he descended with them into the R’im Valley, and he then took them to Quba’, on the outskirts of Madinah.

Guest in English:

The Prophet’s immigration to Madinah was an important step in the foundation of Islamic civilization. Changing the name of Yathrib to Madinah ushered a change to peace and moderation.

Khalid:

We are now flying over Fatimah Valley. We are using this helicopter which belongs to Saudi Geological Survey. It has been placed at our disposal for the next few days to discover the route taken by the Prophet on his immigration. Researchers at Saudi Geological Survey examined historical reports of the route taken by the Prophet from Makkah to Madinah. A research team was headed by Dr Zuhair Nawwab, the President of the Geological Survey, went through these reports before charting this route on GPS maps. Today we have the pleasure of the company of Jamal Shawali, one of the researchers involved. He will be our guide along this route. We are now following the same route the Prophet used when he and Abu Bakr left Makkah with Amir ibn Fuhayrah, Abu Bakr’s ally, and their expert guide Abdullah ibn Urayqit. When the group left the Thawr Cave which is around five miles from the Grand Mosque in Makkah, their guide took them south, passing by what is known today as Batha’ Quraysh. He then went through al-Kaakiyyah area, which was parallel to the mountains on the western side of Makkah. He then went through al-Shumaysi Valley before going through the plains leading to Saraf Valley. He then crossed al-Hudaybiyah on the old route between Makkah and Jeddah. He left al-Hudaybiyah to his left and went through Fatimah Valley. They replenished their stock of water, as there are numerous wells and springs there. 

The Prophet sometimes carried Abu Bakr behind him on his camel. As Abu Bakr was well known in Arabia because of his travels on business, some people who met them en route might ask him about his friend. He would give them this answer: “This man is my guide.” The people thought that he was showing him the way, while he meant the term in a much wider sense.

The group then aimed towards Thaniyyat al-Marah, which is also known as Fajj al-Kuraymi, between the two mountains, Mukassar and Daff, overlooking Fatimah Valley. In these places, the group travelled at night so as to escape their chasers who were eager to gain the prize on their heads.

Al-Bukhari relates a hadith reported by Abu Bakr who says: “We marched through the night and in the morning until it was nearly midday. The road was clear, with no one passing by. A long rock was raised for us which provided us with shade. We stopped by it. I smoothed a place for the Prophet with my own hands, so that he could sleep. I placed a sheet for him and said to him: “You may sleep, messenger of God, and I will clear the area around you. He slept and I started to clear the place around him. I suddenly saw a shepherd with his sheep. He was aiming towards the rock, hoping to find what we wanted. I asked him whom he worked for. He mentioned the name of a man from Makkah. I asked him whether his sheep had milk. He answered in the affirmative. I asked whether he would give us some milk. He said: ‘Yes’. He held a sheep, and I told him to make sure that the udder waas clean. He milked the sheep in a bowl. I had a jug which I brought for the Prophet to use for drinking and washing. I brought the milk to him but he was asleep. I did not like to wake him up. I left him until he woke up. I poured some water over the milk for its lower part to cool down. Then I gave him the milk to drink. He drank and I was happy. He then asked whether it was time to move. I answered in the affirmative. So we moved on.

Khalid:

It was at this point that the rock mentioned by Abu Bakr was raised for them. This is a rock with strange shape, but it gives shade almost all the time. They had already marched from shortly after night fall to midday on the following day. There was no place where they could hide.

The Prophet’s group moved on in the valley of al-Kuraymi that lies in between two great mountains: Mukassar to the east and Daf to the west. They were heading through al-Bayda’ Valley towards Usfan.

1. The group went close Usfan, leaving it to the right moving away towards al-Ghawla’, until it passed through Thaniyyat Niqra. They then passed by the Gharran village and Amaj, which is today known as Khulays. The group stopped for rest near a mountain called Jamadan, close to Khulays. Here next to this mountain there is an area of volcanic rocks called Harrat Naqrah. After that, the Prophet’s group went through the Great Khulays Valley, passing through the wide Khulays plain. The word ‘thaniyyat’, which is often used on the route, means a narrow passage way used by individual travellers and their animals. It is not usable by caravans and fully loaded camels. Thaniyyat Niqra is situated to the north east of al-Awjaaniyyah village, in between Harrat Naqrah and Harrat al-Thaniyyah. It is the only passage in this area that leads to al-Kudayd plain. Here is the start of a rocky and volcanic area that is difficult to traverse. This presented them with a difficult choice: either to take the hard rocky way, which is safe, or to take the easier route normally taken by caravans.

Ahmad ibn Hanbal relates the following hadith reported by Abdullah ibn Masood: “I was a young lad, working in Makkah as a shepherd for Uqbah ibn Abi Mu’ayt. God’s messenger and Abu Bakr met me one day. He said: ‘Do you have any milk to give us to drink’. I said: ‘I am entrusted with these sheep and I will not give you any milk.’ He said: ‘Do you have a young female sheep that no male has mated with?’ I said that I had and I brought it to them. Abu Bakr held it and the Prophet took hold of its udder and said some supplication. The udder was full. Abu Bakr brought him an incurved rock, and he milked the sheep into it. He then drank some milk as well as Abu Bakr. Then they gave me the milk to drink. He then said to the udder to go back and it went back. Sometime later I went to the Prophet and asked him to teach me of his good, meaning the Qur’an. He said: ‘You are a learning lad’. I learnt seventy surahs directly from him. No one can dispute that with me.’”

2. The Prophet’s group continued its travel towards Thaniyyat Lift at Harrat Khulays which is 110 metres above sea level. It is an area of crescent-shaped sand dunes. After that, the group descended to an open, wide area called Khabt al-Humayra’, which has few trees and many sand dunes. Thaniyyat Lift is the unavoidable passage way for caravans through Harrat Khulays, which is to the north of the Khulays plains. Harrat Khulays is an area of black, volcanic rocks that is hard to traverse. Nowadays, the area is covered by crescent-shaped sand dunes, with no through passage. Shu’ayb al-Dab’ crosses the caravan route.

Khalid:

This used to be the caravan route. As you see, the route was protected by two one-metre high walls to fence off the sand dunes. It was a very important caravan route during the Umayyad Caliphate over thirteen centuries ago. Then during the Abbasid period, it was further developed as Abbasid Caliphs, such as Haroon al-Rasheed, endeavoured to make travel easier for pilgrims. His wife, Zubaydah, was very active in facilitating pilgrims travel and providing rest areas and digging water wells along their routes.

The routes pilgrims took passed through different stages of ease and difficulty, according to the prevailing political conditions. However, the three main routes of pilgrims from Iraq, Syria and Egypt retained their historically important status, although they might be slightly modified at times.

Khalid:

Hallo, Muhammad Saeed, Assalm alaikum. How are you? Tell me how to ride this camel. In the name of God. Thus the Prophet rode his camel on his immigration trip to Madinah. With him were his companion, Abu Bakr accompanied by his ally Amir ibn Fuhayrah and their guide. Riding a camel is not an easy matter, especially in a rough, desert terrain. The route is 450 kilometre long and goes through mountainous areas. The Prophet and his companions went through large sections of desert routes, then travelled in mountainous areas only to come out of these into rough passages. Some of these routes go up hill to levels as high as 1030 metres above sea level. Camels can endure such rough conditions and can climb such heights.

Here is a camel and this is the way to ride. The truth is that camel riding is not as simple as horse riding. It is more difficult, but camels are made to endure hard conditions. Their feet are similar in shape to the palms of humans. They can travel much longer distances and need less water to drink.

3. The Prophet and his companions went through the Qudayd Valley, where Umm Ma’bad lived. She played hostess to the Prophet and his companions in the well known story.

On his way to Madinah, the Prophet passed by Umm Ma’bad at the Qudayd Valley, the quarters of the tribe of Khuza’ah. Umm Ma’bad’s brother, Khunays ibn Khalid, a companion of the Prophet, reports: “When God’s messenger left Makkah, on his immigration trip to Madinah, accompanied by Abu Bakr and his ally Amir ibn Fuhayrah and their guide Abdullah ibn Urayqit, they passed by Umm Ma’bad’s two tents. She was an old, healthy and sensible woman. She normally sat in the middle of her tent, and would give any passerby food and drink. They asked her if she could sell them any meat and dates, but she had nothing to give. As it was a year of drought, her provisions were exhausted. The Prophet saw a ewe at one side in the tent. He asked Umm Ma’bad about it and she told him that the ewe was too poorly to go with the rest of the sheep to graze. He asked her whether the ewe had any milk, but she told him that it was much too weak to have any. He said: ‘May I have your permission to milk it?’ She said: ‘Yes, indeed. If you can find that it has any milk’.

“The Prophet held the sheep, wiped its udder with his hand, mentioned the name of God and said a prayer that God may bless the ewe. Soon, the ewe opened its legs to be milked, as milk oozed out of its udder. The Prophet requested Umm Ma’bad to give him a large container that would suffice several people. He got much milk out of the ewe. He first gave Umm Ma’bad to drink, then gave all his companions. They all had their fill. He was the last to drink. He then gave them a second round. He milked the ewe again until he filled the container, leaving all the milk to her. He then paid her the price of what he and his companions drank and left her.

“Abu Ma’bad, her husband, came back in the late morning, driving a number of weak and thin lambs and goats. When he saw the milk, he wondered. He asked his wife: ‘Where has this milk come from when your ewe neither had a lamb recently, nor grazed in any nearby place, and there is no other ewe with milk at home?’ She said: ‘All you say is true. A blessed man passed by us,’ and she related to him what the Prophet did. Her husband said: ‘Describe him for me. She said: ‘I saw a clearly handsome man, with a bright face. He was well built, not thin or small in body or head. He was perfect in form, with sharp contrast between the whites of his eyes and his irises, and with long eyelashes. His voice had character; his neck was not short, and his beard was rather thick. His eyebrows were thin, long and joined. His silence was compelling and when he spoke he was captivating. He looked most handsome from a distance and when he stood near. He was eloquent with no triviality of speech. His words were like gems in a necklace. He was of medium height: you need not lift your gaze nor lower it to look at him. He is the second of three branches, but the greenest of the three. He has companions who stand by him: when he speaks, they listen, and when he bids them something, they do his bidding. He is well served, and you see no grimness in his face.’

Abu Ma’bad said: “By God, he is the man from the Quraysh whom we were told about when we were in Makkah. I wanted to follow him, and I will certainly do if I can manage that.”

The Prophet’s reward for Umm Ma’bad’s kindness was his prayer to God to bless her. She used to call him ‘the blessed man’. She reported that her flock of sheep increased and she was able to bring some of it to Madinah. In Madinah, Abu Bakr passed by her. Her son, who was with her, recognized him. He told her: “Mother, this is the companion of the blessed man.” She went up to him and asked him who his companion was. He said: “You do not know him?” She said: “No.” He said: “He is God’s prophet.” He took her to the Prophet who gave her food and a gift. Another report says that she gave the Prophet a gift of butter and other things that Bedouins use. He gave her clothes and other gifts. She immigrated to Madinah with her husband. Her brother Khunays also became a Muslim and was a martyr on the day of the conquest of Makkah.

Khalid:

The Prophet and his group then moved on towards the north east, heading to Harrat Qudayd. They moved away from the place where the idol Manat was placed at the western edge of the Harrat. They went up a hill there called Thaniyyat al-Mushallal which overlooks Qudayd and is known today as the Qudaydiyyah. It is easy to climb and descend. The traces of ancient pathways are still visible there, and near its top there are some ancient drawings and inscriptions. Thaniyyat al-Mushallal rises 137 metres above sea level. The Prophet’s group then descended Thaniyyat al-Mushallal moving towards Saabar Valley and Hamad al-Sabeel Valley.   

In the next part we will see an unexpected happening, when some of the brave people of the Mudlij tribe discovered the group and looked to win the prize of 100 camels placed on his head, a similar one on Abu Bakr’s head.

Part III

The Prophet’s party included Abdullah ibn Urayqit, a guide who was an expert in desert routes. However, his endeavours to avoid well trodden routes encountered a problem. A man from the Mudlij tribe saw a few travellers moving at a distance. He came back to his people as they were gathering for rest and reported what he saw. One of their brave fighters was able to chase the Prophet’s group and catch up with them, hoping to land the great prize placed on the Prophet’s head.

4. The Prophet and his group moved on aiming to reach the Kulayh Valley, a vast valley that extends more than 50 kilometres, and is only 78 metres above sea level. At this point, the affair with Suraqah ibn Malik took place. It is reported by Suraqah himself.

“When the Prophet and his group passed close by the quarters of the Mudlij tribe, they were spotted by a man who went straight to his people’s meeting-place to report the fact. He said: ‘Suraqah, I saw a small group close to the sea, and I think they are Muhammad and his people’. I realized that they were as he said, but I said, ‘No, they are not. You only saw a couple of men who went on an errand’.

Shortly afterwards, Suraqah left the meeting-place and went into his home, where he ordered his servant to get his horse ready and meet him a short distance beyond a nearby knoll. He took his armament and rode fast. In no time he spotted the travellers and was fast chasing them.

As he drew close to them, his horse tumbled and he fell down. He took out his divining arrows and drew, but he got the arrow that displeased him, telling him that he could not harm them. Still he persisted and rode on. When he was at a hearing distance from them, his horse tumbled with its front legs sinking knee-deep into the sand while he fell down. He shouted at his horse, but as the horse pulled his sinking legs out, he saw that they were followed by a column of smoke. He realized that there was no way he could overpower Muhammad. He again drew his divining arrows, but only got the arrow he disliked. He, therefore, shouted to them to stop, assuring them that he meant no harm. They stopped. He went up to them, feeling that what happened to him heralded that Muhammad would triumph. He, therefore, told them of the prize Quraysh was offering to whoever catches them and told them the news he had heard. He offered to give them food and whatever they needed, but they asked him nothing other than not to tell of his meeting with them. He asked the Prophet to write him a note which would serve as a token he would recognize in future. The Prophet told Amir ibn Fuhayrah to write him the note, which he wrote on a piece of leather. They then continued their travel.

Khalid:

The Mudlij tribe were well known among the Arabs as experts in tracing footprints. Hence, when they knew of the prize the Quraysh was offering for God’s messenger, they hoped that they would land that prize. Yet this very prize was the reason that Suraqah ibn Malik recognized the truth of Islam. When Suraqah’s horse tumbled and its legs miraculously went into the sand, he felt that his best course was to seek a promise of safety from the Prophet. The Prophet also told him that he would wear the bracelets of the Persian Emperor. This also came true, as reported by Ibn Hajar. When Umar ibn al-Al-Khattab received these bracelets, together with the Emperor’s crown and belt, he called in Suraqah and gave him the bracelets to wear.

Guest:

Abu Bakr was very conscious of the danger the group were in, but he did not care for his own safety. He only cared for the Prophet. Hence, he sometimes marched in front of the Prophet, and at times behind him; sometimes to his right and at others to his left. The Prophet asked him why he did that. He said: ‘Messenger of God, I realize that some people may be chasing us, wanting to kill us, so I stay behind you to protect you. Yet I remember that there may be some obstacles ahead of us, and I move forward to be ahead of you.’ This indicates how much he cared for the Prophet.

The Prophet’s group then went up Thaniyyat al-Wabarah, which is part of the area of volcanic rocks called al-Wabariyyah and is 49 metres below sea level.

Historians mention that when they arrived at al-Juhfah, they saw some camels. Asking to whom they belonged, they were told that they belonged to a man called Mas’ood from the tribe of Aslam. The Prophet was pleased, considering the two names as good omen, because the root of Aslam means safety and the root of Mas’ood means happiness. He said to Abu Bakr: May you be safe and happy by God’s will.

One of their two camels had lagged behind. Therefore, when the owner of the camels, a man called Aws ibn Abd al-Rahman ibn Abdullah ibn Hajar, came, they obtained a strong camel from him. He instructed Mas’ood, his servant, to go with them, showing them the way. He further told him not to leave them until they dispense with his services. He accompanied them as far as Madinah before going back. The Prophet gave him a camel and a message to his master, telling him to place a distinctive mark on the necks of his camels.

Khalid

Ghadeer Khum

The Prophet’s group left the area of al-Juhfah to their left and descended in a north-eastern direction until they reached Ghadeer Khum. It is a water course that used to have running water, but it has dried up except for a small part of it.

The Prophet and his group then reached the narrow pathway of Marr al-Zahr where it meets al-Khaniq Valley. At the end of this pathway, there are wells called al-Murrah, where the group replenished their water stock.

5. Then the Prophet’s group crossed Thaniyyat al-Ubayriq, keeping al-Hakkak village to their left. This pathway may be in fact Thaniyyat al-Marrar mentioned by historians as a place the Prophet passed through. It is 117 metres above sea level. The group continued their travel across al-Buhayrah Valley, keeping a square mountain called Juthayb Gharra’ to their right, and headed towards a village to their right called Nuwaybi’ and passed through its valley, where there are several wells and farms. They passed through al-Sadd Valley and crossed a large valley called al-Khums. They steered away from the main route that goes through Ray’ Harsha’, which is the easy route to Madinah with no dangerous obstackles. In fact, the Prophet took this route later on his expeditions and on his trip to Makkah for Umrah which he performed after security was established. This route, however, is rather long. At al-Ghumaym, the Prophet and his group were met by Buraydah ibn al-Husayb, the chief of the Aslam tribe. He had been looking for the Prophet and Abu Bakr, hoping to gain the prize of 100 camels placed by the Quraysh on their heads. However, when he met the Prophet and listened to his explanation of the message of Islam, he accepted the faith, as did 80 families in his tribe. Buraydah stayed that night in the company of the Prophet. In the morning, he said: “Messenger of God, you should not enter Madinah without a banner.” He undid his turban, tied it to a spear and walked in front of the Prophet, carrying it, until they reached Madinah.

Guest:

Buraydah ibn al-Husayb of Aslam is also known as Abu Abdullah. On his way to Madinah, the Prophet passed by his tribe and explained the message of Islam to him. He soon embraced Islam. The Prophet was pleased when he learnt his name which is derived from a root that means ‘cooling down’. He said to Abu Bakr: “We are on a pleasant and cool course”. He also asked Buraydah about his tribe and Buraydah said: “It is Aslam”. In turn, he asked the Prophet his name, and the Prophet said: “I am Muhammad, God’s messenger.” Buraydah then said: “I bear witness that there is no deity other than God; and I bear witness that Muhammad is God’s messenger.” Eighty families of his people followed his suit. The Prophet said: “All praise be to God. These people have accepted Islam under no pressure.” He led them in Isha, or evening prayer.

At a certain spot on this route, the Prophet and his fellow travellers met a slave shepherd. They asked him for milk. He said that none of his sheep had milk, except for a ewe that had recently dried up. The Prophet requested his permission to handle it. He wiped its udder and it gave them enough milk for all those present to drink their fill. When the shepherd saw this, he declared his acceptance of Islam. He wanted to accompany the Prophet to Madinah, but the Prophet told him to wait where he was. Later, when he would hear of his triumph, he may come and join him.

6. From al-Khums Valley, the Prophet’s group headed towards Thaniyyat Qaseer, which is hard to climb from the south, but easy to descend. It is 133 metres above sea level. The group went through a wide plain called Thaman, before going up Harrat al-Uwayqir which is 243 metres above sea level. This is only a medium height knoll which is easy to climb and descend, forming a part of Harrat Umm Zarb and leading to the Thaman plain. Here we see some ancient inscriptions.

7. Having crossed Harrat al-Uwayqir, the Prophet’s group reached al-Nakhl Valley, which is a large valley. Its water stream joins that of the Liqf Valley and the two move towards al-Qahah Valley and then al-Abwa’ Valley. The travellers went through Liqf Valley, as it was the only route in the area. It cannot be bypassed.

8. The Prophet and his fellow travellers went through Madlajat Liqf, which is the first medium sized pathway in the Liqf Valley, rising 199 metres above sea level, before reaching Madlajat Majah, which is 191 metres above sea level and lies at the meeting point of this pathway with the Majah Valley. The group went through a narrow passage called Thaniyyat Majah which rises 240 metres above sea level.

9. The group of travellers then went over a hill called Umm Kashad, where some old inscriptions and drawings are seen on its rocks. Then they descended into Umm Kashad Valley which meets Thuqayb Valley at al-Bustan farm which rises 206 metres above sea level.

10. Then they travelled through al-Ujayrid Valley, which is mentioned in books of the Prophet’s biography as al-Ajrad Valley. They reached the point where it crosses with al-Salamah Valley which is 189 metres above sea level. They climbed Thaniyyat al-Salamah which is very hard both to climb and descend, but it provides an important short cut. From it they went down to the narrow pathway of Madlajat Yi’hin before crossing the Yi’hin Valley aiming north-west. They drank at al-Suqya spring, which had abundant water at the time, as it is clear from its remains. We should say that Thaniyyat al-Salamah is the longest along the Prophet’s route to Madinah. It starts at al-Salamah pathway and ends at Madlajat pathway.

Khalid:

This is Thaniyyat al-Salamah and this is al-Madlajat. What we have here is a series of narrow pathways in between mountains. It was through this route that the Prophet travelled until he reached this high position on the Thaniyyat. We note that going up to this place is hard indeed. We also note that there are some very old inscriptions, going back to the same period or even earlier. We see for example this inscription which archaeologists may help us to date. To come up to this place we needed to use a helicopter, because of the rough terrain and approach. In fact, the slope here is at 45 degrees. Yet the Prophet, Abu Bakr, Amir ibn Fuhayrah and their guide managed to climb here with camels.

Guest speaking in English

11. The Prophet’s group then travelled towards al-Ghuthriyanah, passing through Mulayhah Valley and al-Khadd pond, leaving Mount Khashoob at a short distance to their right. The group aimed to cross al-Fajah Valley where it stayed the night. Al-Ghuthriyanah, which is also called al-Ababeed, is a fertile area to the north of Yi’hin Valley with a large number of trees. Close by is al-Suqya springs, which is different from its namesake at al-Qaha Valley. This area used to be watered by many springs.

Here is al-Qa’ Valley which has a well called al-Taloob. The Prophet passed through here and drank of the water of this well. The route takes them to Thaniyyat Fayd, then Thaniyyat al-Aqanqil, then Thaniyyat al-Gha’ir. This is another route used to be followed by the pilgrims when they travelled to Madinah. Here is an area with many trees, but as we are at the beginning of spring, we may find that some trees have died. They will be used as wood for heating. The Prophet’s group marched parallel with al-Qaha Valley, approaching the Awf mountains, aiming to reach al-Taloob well, where they replenished their stock of water. The well has been disused and almost filled with dust.

12. The Prophet’s group continued marching in this valley, heading north and traversing several valleys, until it reached the point where al-Hufat pathway crosses another pathway called Tanadub. Here in this area and on his way to Madinah, the Prophet met al-Zubayr ibn al-Awwam and a group of Muslim traders who were returning from Syria. Al-Zubayr gave some white clothes to the Prophet and Abu Bakr. Also the Prophet met Talhah ibn Ubaydillah, returning from Syria, and he also gifted them some clothes.

To take a short cut, the group climbed Thaniyyat Fayd, which is not difficult to climb. In fact, there are passages for people and animals here, and it has some inscriptions on stones. It rises 502 metres above sea level. The Prophet’s group then descended to reach a pathway called Yad’ah, before heading north-west to Thaniyyat al-Aqanqil.

Khalid:

Thaniyyat al-Aqanqil is not far from Thaniyyat Fayd. There are here passage ways with many turnings between very hard rocks. It is not very high, but provides a short cut, with marked ways for people and caravans. It rises 728 metres above sea level.

Guest:

This immigration heralded a total change. Islam was no longer a cause advocated by a persecuted minority that had no say in Makkah, but continued to uphold its faith.

Guest:

Islam was subjected to much persecution in Makkah. Its followers were being tortured and abused, except for those who had some power or those who enjoyed a measure of protection. When God Almighty willed that Islam should move to this blessed land, the Prophet’s city, he moved here and established the state of Islam. Here, the land that belonged to the people of Madinah was open to him, and he had their support. He did not enter Madinah until Islam had found its way into every family home of the two tribes of the Aws and the Khazraj.

13. When the Prophet’s group marched here, the Khuzaym mountains were to their right and the Mulayh Mountain to their left. Then they crossed the al-Halaqah Valley and marched up to Thaniyyat Rakoobah, or al-Gha’ir, which was the most difficult on their route. It was here that the Prophet met the two thieves he was warned against, as we mentioned earlier. They were given the name ‘al-Muhanan’, which means ‘the two humiliated ones’, but when the Prophet explained the message of Islam to them, they embraced Islam and the Prophet named them ‘al-Mukraman’, or ‘the two honoured ones’.

Khalid:

Thaniyyat al-Gha’ir: It is mentioned by name in the report that outlines the details of the route taken by the Prophet on his immigration to Madinah. The report says that the guide took them through Thaniyyat al-A’ir, to the right of Rakoobah. Some call it al-Gha’ir, and it is still known by its old name. It lies on an old and difficult route that has been abandoned. It goes through rough terrain between the Warqan mountains to the west and the Qudus mountains to the east. When caravans went through it, the camel drivers would tell the people to dismount, so that the camels would have only light loads. If a camel tripped it risked a break or a fall that would be fatal. We are here on Thaniyyat al-Gha’ir. Here is a footpath that descends into the valley. The Prophet came up through this area from the bottom of the valley to where we are standing now. To go down takes a pedestrian half a day. Needless to say, it takes much longer to come up.

14. Having rested for a while, the Prophet’s group continued their march through Reem Valley, before reaching the blessed  and magnificent valley, al-Aqeeq. Its waters run towards Yathrib Valley. When the Prophet’s group approached Yathrib, they moved with the Ayr mountain to their left. They crossed a small area of volcanic rocks, which was part of Harrat Rahat, near Quba. They continued until they reached Quba, on the outskirts of Yathrib, or Madinah.

15. English speaking guest

16. Guest:

All this was achieved because the political system ensured that all people enjoyed their rights, including servants and slaves, and even animals.

The Ansar’s reception of God’s messenger, (peace be upon him).

Here the Ansar received the Prophet at a place which is known nowadays as Musabbih mosque, near Quba’.

When the Muslims in Madinah heard that the Prophet had left Makkah on his way to them, they used to go out every morning to the main entrance of the city awaiting his arrival. They waited until around midday, when it became too hot. One day they did that and returned to their homes around midday. However, a Jew who went up the wall of one of the Jewish forts attending to some business of his saw the Prophet and his group at a distance, clearing the mirage as they proceeded. He shouted loud to the Ansar, saying: “You Arabs, this is your man whom you have been awaiting.” The Muslims immediately took their swords and went out to receive the Prophet at the Harrat. As he came close, he turned right to stop at the quarters of the clan of Amr ibn Awf. The day was a Monday in the lunar month of Rabi’ I. Abu Bakr stood up to greet the people while the Prophet sat down silently. The Ansar who came over and had not met the Prophet before greeted Abu Bakr. Soon, however, the Prophet found himself in the sun, but Abu Bakr moved over to use his robe to give him shade. The people realized who of the two men the Prophet was. The Prophet stayed in the Amr ibn Awf clan’s quarter for four days, establishing the mosque of Quba’, which was the first to be built in Madinah. The Prophet prayed there before mounting his camel and proceeding forward.

The Prophet stayed at the quarters of the Amr ibn Awf clan Monday, Tuesday, Wednesday and Thursday, during which he built the mosque, before leaving Quba’ on Friday. The Friday prayer was due when he was at the quarters of the Salim ibn Awf clan. He offered Friday prayers at the mosque in the middle of the Ranoona’ Valley. This was his first Friday prayer at Madinah. The Prophet then moved to Madinah. Ibn Abi Khaythamah mentions that when the Prophet decided to build the Quba’ mosque, he was the first to lay a stone at the front of the mosque. Abu Bakr then brought another stone and laid it beside the Prophet’s stone. Umar was next and placed his stone by that of Abu Bakr. The people then helped in the building tasks.

Al-Shamoos bint al-Nu’man said: “When the Prophet built the mosque at Quba’, he might bring a large stone, holding it against his belly, and putting it in place. Someone might want to adjust it, but found it too heavy to move. The Prophet would tell him to leave it in place and carry a different one.”

Guest:

The Prophet’s immigration was the start of Islamic history. Umar ibn al-Khattab was right when he chose this event as the beginning of the Islamic calendar. It was a great event. There were other very great events as well, such as the start of the Qur’anic revelations, or the birth of Prophet Muhammad, or the conquest of Makkah, or the Battle of Badr, but he chose none of these. He considered the Prophet’s immigration to be the real beginning, because it heralded the establishment of the state. It meant that Islam was much more than a religious message. It became political with the establishment of the state. It changed the course of history.

Guest:

After the Prophet’s immigration, the Muslims and the Jews lived in Madinah side by side. The first written constitution in human history was the Madinah Charter which was a very important document. It established a society based on dialogue, peace and acceptance of others.

Guest:

This very important charter was ahead of all constitutional models. It documented the basis of a pluralist society, acknowledging that it is composed of various communities. It mentioned by name every one of the communities, starting with the Muslim constituents of al-Muhajireen and al-Ansar. These were the Muslims who immigrated from Makkah and those who were from Madinah. It then mentioned each Jewish tribe or community, stating that these communities were one nation.

Having finished what he wanted to do at Quba’, the Prophet wanted to move on to Madinah. He sent to the Ansar and they came and greeted him and Abu Bakr. They requested them to ride. They did and moved on, while the Ansar were surrounding them carrying their swords.

As the Prophet reached Madinah, its people shouted: “Here comes God’s messenger; here comes God’s messenger (peace be upon him).” Some were on top of their homes looking at him and shouting “Here comes God’s messenger; here comes the Prophet”. Imam Muslim reports: “As the Prophet entered Madinah, men and women were on top of their houses and in the roads chanting, ‘O Muhammad, O God’s messenger; O Muhammad, O God’s messenger.’”

It was a day of joy and happiness, the like of which was not seen in Madinah before. People wore their best clothes as they felt they were on a day of Eid. It was a truly remarkable day because it was the day when Islam moved from the narrow confines imposed on it in Makkah to the open expanse of its blessed home in Madinah, and from it to the rest of the globe. The people of Madinah felt that God gave them a great abundance of grace and honour as their city became the home of God’s messenger and his companions who came over to them. Their city became the home of Islam. Hence, they went out expressing their joy and chanting “O messenger of God; O Muhammad; O messenger of God.” The men and women of the Ansar sang the great historical song:

The full moon is rising upon us over Thaniyyat al-Wada’.

Incumbent it is upon us to express gratitude whenever anyone appeals to God.

To you, the one sent to us, we are all obedient.

You have come and honoured our city. Welcome to you, the best of callers.

This was perhaps the warmest popular welcome in human history. The Prophet marched up to the place of his host, Abu Ayyoob al-Ansari. In his long report of the Prophet’s immigration, Anas says: “He marched on until he stopped close to Abu Ayyoob’s home. The Prophet asked: “Which of our people’s homes is nearest?” Abu Ayyoob said: “Mine, messenger of God. This is my home, and this is my door.” The Prophet said: “Then go and prepare a place for us.” The Prophet was Abu Ayyoob’s guest until he built his mosque and homes.

Thus the immigration of the Prophet and his companions was completed. After his safe arrival in Madinah, a new stage of challenge and difficulties started. The Quraysh, his people who drove him out, felt that he now represented a grave danger to their future and position of supremacy among the Arabs. The Jews of Madinah hoped that the last Prophet would be one of them and that with him they would rule the world. Now that they realized that he was not one of them, they took a hostile attitude and conspired with the Quraysh against him. The new state in Madinah started to lay the foundation of its human civilization, writing down the first civil constitution in human history, which was called ‘the Madinah Document’. It guaranteed the rights of all citizens of the state: Muslims, polytheists and Jews. However, the Quraysh and the Jews launched aggression after aggression against the Muslim state, but the Prophet was victorious. Over a period of ten years, he laid the foundation of a human civilization that spread over the Arabian Peninsula. The Muslim nation then established a most wonderful civilization, based on faith, God-fearing, kindness and justice. It was able to defeat the two superpowers of the day, the Persian and Byzantine Empires. By the end of its first century, it stretched from Sapin in the West to China in the East. All this was started with this blessed immigration from Makkah to Madinah. Hence, it is right to say that it is the immigration that changed the course of history.