The Prophet Muhammad :The Migration to Madinah 

As Islam grew in Yathrib (later called Madinah), the Prophet Muhammad ﷺ allowed Muslims in Mecca to migrate there for safety. The Quraysh, fearing this new Muslim community, tried to stop them. They harassed families, separated spouses, and dragged some back to Mecca—but avoided killing, fearing tribal conflict.

The Quraysh worried most about the Prophet ﷺ himself leaving. When his close companion Abu Bakr asked to migrate, the Prophet ﷺ told him to wait, hinting he would join him later. This made the Quraysh anxious, as they feared the Prophet’s leadership in Madinah could threaten Mecca’s trade and power.

Umar’s Bold Migration

While most Muslims migrated to Madinah secretly, Umar ibn al-Khattab (RA) chose to leave Makkah openly. He armed himself, circled the Kaaba publicly, prayed near Maqam Ibrahim, and boldly challenged the Quraysh leaders: “Whoever wants their mother to mourn them, their children orphaned, or their wife widowed—meet me in the valley!” None dared confront him.

Suhayb al-Rumi, a wealthy Muslim, was stopped by Quraysh as he migrated. They demanded his riches in exchange for freedom. He agreed, surrendering all his wealth. When the Prophet (peace be upon him) heard, he praised Suhayb: “Your trade was successful!”

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The Prophet Muhammad :The Plot in Dar Al Nadwa

The leaders of Quraysh gathered at their meeting place, Dar Al Nadwa, to decide how to stop Prophet Muhammad ﷺ. Many tribes sent representatives. Some suggested imprisoning him, but an old stranger warned he might escape. Others proposed exiling him, but the stranger argued his influence could turn other tribes against Quraysh. Finally, Abu Jahl urged killing him: each tribe would send a man to attack the Prophet together, spreading blame so his family couldn’t seek revenge. The old stranger—secretly Iblis (Satan) in disguise—approved this plan.

Meanwhile, Angel Gabriel warned the Prophet ﷺ not to sleep at home that night, revealing the plot and informing him God had permitted him to migrate. At midday, the Prophet ﷺ went to Abu Bakr’s house. Abu Bakr, surprised but overjoyed, asked to join him. The Prophet ﷺ agreed. Abu Bakr had prepared two strong camels for months, feeding them special leaves. Though the Prophet ﷺ offered to pay, Abu Bakr insisted they were a gift. They began planning their escape, marking the start of the migration (Hijrah). Abu Bakr wept tears of happiness, and his daughter Aisha later recalled never seeing such pure joy.

The Prophet ﷺ and Abu Bakr carefully planned their escape. They assigned roles: Abdullah ibn Uraiqit would bring camels to a secret location, while Amir, Abu Bakr’s servant, monitored Quraysh movements by tending goats. Abu Bakr’s son, Abdullah, was told to prepare supplies and gather updates. Aisha (R) recalled packing food and supplies, noting her father had only 5,000 dirhams saved for the journey.

Before leaving, the Prophet ﷺ instructed his cousin Ali to sleep in his bed, wrapped in his green blanket, to trick the Quraysh. Ali also stayed behind to return valuables people had entrusted to the Prophet ﷺ.

That night, armed men surrounded the Prophet’s house, peeking inside to see a figure (Ali) in the bed. At midnight, the Prophet ﷺ quietly left, reciting verses from the Quran and sprinkling dust over the attackers, which made them fall asleep. He then joined Abu Bakr, and they slipped out through a back door.

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The Prophet Muhammad :The Hijra Begins

Instead of heading north toward Madinah, they travelled south to a cave called Thour, knowing the Quraysh would search the expected route. Abu Bakr walked cautiously, scouting ahead and behind to protect the Prophet ﷺ.

Meanwhile, a stranger suddenly appeared among the Quraysh guards and announced, “Muhammad ﷺ has escaped!” The men checked their heads and found dust, then rushed into the house—only to find Ali, who calmly carried water for prayers. Realizing their plan had failed, they angrily questioned Ali, but he stood firm, risking his life to protect the Prophet ﷺ.

As the Quraysh leaders grew worried about the Prophet Muhammad’s growing influence, they searched everywhere to stop him. The Prophet and his close companion, Abu Bakr, hid in the Cave of Thawr. Abu Bakr insisted on entering first to ensure it was safe. Inside, he found holes in the cave walls and tore pieces from his own clothes to block them, making the space secure for the Prophet. Once settled, the Prophet rested his head on Abu Bakr’s lap to sleep.

While preparing the cave, Abu Bakr injured his hand but brushed it off, saying, “This is just a small pain in Allah’s path.” Later, a snake bit his foot, but he stayed still, not wanting to disturb the Prophet’s sleep. Tears from the pain fell on the Prophet’s face, waking him. The Prophet comforted Abu Bakr, healing his wound with his saliva. Moved by Abu Bakr’s sacrifice, the Prophet prayed, “O Allah, grant Abu Bakr the highest rank in Paradise.”

Meanwhile, Abu Bakr’s children, Abdullah and Asma, helped secretly. Abdullah gathered news about the Quraysh’s plans, while Asma brought food. Lacking a bag, she tore her dress into two pieces to carry the meal, earning her the nickname “Datu Nitaqain” (the One with Two Belts) from the Prophet. A helper named Amir brought goat milk to nourish them.

As the Quraysh searched desperately for the Prophet Muhammadﷺ, they came close to the cave where he and Abu Bakr (Siddiq) were hiding. But Allah protected them through subtle miracles. A spider had spun a thick web across the cave entrance, two pigeons nested nearby, and plants grew suddenly—making it seem like no one had entered for years. When the Quraysh reached the cave, they saw the web and birds and concluded, “No one could be hiding here!” They turned back, convinced it was empty.

Inside the cave, Abu Bakr grew anxious as the voices of the searchers grew louder. One Quraysh leader, Umayyah ibn Khalaf, even climbed to the top of the cave, peering down. But the Prophetﷺ remained calm, praying peacefully. He reassured Abu Bakr, “Don’t fear. Allah is with us. If they look down, Allah will shield us.” Abu Bakr relaxed, trusting in Allah’s protection.

The Quran later described this moment (9:40), highlighting how Allah sent peace to the Prophetﷺ and supported him with unseen forces, ensuring the truth would prevail.

Before leaving the cave, the Prophet’s footprints were briefly visible near the entrance, resembling those of Prophet Ibrahim. The Quraysh followed these marks but hesitated when they saw the spider’s web. One remarked, “This web is old—Muhammadﷺ couldn’t have entered here!” They abandoned the search.

After three days in the Cave of Thawr, the Prophetﷺ and Abu Bakr (Siddiq) began their journey to Madinah. They hired Abdullah ibn Uraiqit, a skilled non-Muslim guide from the Banu Dayl tribe, who brought camels as planned. 

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The Prophet Muhammad :The Fortunate Umm Ma’bad

During the Hijrah, Prophet Muhammad ﷺ and Abu Bakr (R) stopped at a humble hut owned by Umm Ma’bad, a Bedouin woman. Exhausted and hungry, they asked for food, but she had nothing to offer. Noticing a weak goat, the Prophet ﷺ asked permission to milk it. Though the goat was too frail to graze and had never been milked before, the Prophet ﷺ gently touched its udder, recited Allah’s name, and miraculously filled a bowl with milk. Everyone drank, including Umm Ma’bad, who was amazed. The goat continued to provide milk for years, even during a severe drought (Amu Ramada) in Madinah. Umm Ma’bad later testified, “That goat sustained us through hardship—morning and evening, we milked her.”

When her husband, Abu Ma’bad, returned, he was stunned to find milk. Umm Ma’bad described the mysterious visitor: Radiant face, elegant posture, thick beard, deep black eyes with long lashes. Clear and captivating, his words “like pearls falling gracefully.” Commanded respect; his companions rushed to obey him eagerly.

Abu Ma’bad exclaimed, “That must be the Prophet the Quraysh speak of! I wish to follow him!”

Later, Umm Ma’bad and her son migrated to Madinah. They met Abu Bakr (R), who introduced them to the Prophet ﷺ. Recognizing him as the “blessed stranger” (Mubarak), they embraced Islam. The Prophet ﷺ gifted them clothes and provisions, marking their new life as Muslims.

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The Prophet Muhammad :Madina in Jubilation

When the people of Madinah learned the Prophet Muhammadﷺ had left Makkah, they gathered daily at the city’s edge, waiting to welcome him. Every morning after dawn prayers, they stood under the sun, retreating to shade or their homes only when the heat grew unbearable. One Monday in the month of Rabi’ al-Awwal, after waiting until midday, most returned home due to the scorching heat. A Jewish man, climbing a rooftop, spotted travellers in the distance and shouted to the people of Madinah: “Your awaited one has arrived!”

Excited crowds rushed out with weapons (as a protective gesture) to greet the Prophetﷺ. He and his companions, including Abu Bakr, had paused under a tree to rest. When the people arrived, they first mistook Abu Bakr for the Prophet. But as the sun grew harsher, Abu Bakr shielded the Prophet with his cloak, revealing his true identity.

When the Prophetﷺ reached the outskirts of Madinah, he sent messengers to his relatives from Banu Najjar (linked to his grandfather’s family). They arrived ceremoniously, wearing their weapons, and declared to the Prophetﷺ and his companions, “Enter in peace and as leaders!”

The Prophetﷺ rode his camel, Qaswa, leading the way, while crowds walked or rode alongside him. People chanted, “Allahu Akbar! The Messenger of Allah has come!” Children and onlookers climbed onto rooftops, shouting joyfully, “Muhammadﷺ is here!”

Anas ibn Malik (a young companion) recalled: “We heard people say, ‘Muhammad has arrived!’ and rushed out. At first, we saw nothing—until the Prophetﷺ and Abu Bakr appeared. A Bedouin messenger informed the locals, and soon 500 supporters (Ansar) gathered to welcome them, repeating, ‘Enter in peace and as leaders!’”

Madinah erupted in celebration. Women leaned from their homes, asking, “Where is the Prophetﷺ?” Ethiopians performed traditional dances with weapons, and the city echoed with a famous poem sung by the people:

“The full moon shines over us from the valley of Wada’…

We owe endless thanks as long as prayers rise to God…

O Prophet, you’ve come with guidance we follow!”

Abu Khaysama, a witness, said he had never seen Madinah as bright or joyful as that day. Every household invited the Prophetﷺ to stay with them, praising their homes. But the Prophetﷺ said, “Let Qaswa walk freely. She will stop where I am meant to stay.”

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The Prophet Muhammad :The Building of Masjid- Al Nabawi

After arriving in Medina, the Prophet Muhammad ﷺ began establishing a central place for worship and community. He chose a piece of land owned by two orphans, Sahal and Suhail, from the Banu Najjar tribe (his maternal relatives). Though the orphans offered the land for free, the Prophet ﷺ insisted on paying for it. Abu Bakr (may Allah be pleased with him) contributed ten dinars to purchase the land, which was originally used for drying dates.

The Prophet ﷺ and his followers, including both local supporters and migrants from Mecca, worked together to build the mosque. The Prophet ﷺ led by example, carrying bricks and helping with construction. To motivate everyone, he reminded them of the importance of striving for the Hereafter, saying, “There is no ultimate good except the good of the Hereafter. O Allah, have mercy on the Ansar and the Muhajirs.” His companions turned these words into a rhythmic chant to keep spirits high.

The mosque was built simply, with palm trunks as pillars, clay bricks for walls, and a roof of palm leaves. Part of the roof was left open. The prayer direction (Qibla) faced Jerusalem’s Al-Aqsa Mosque at the time.

The Prophet ﷺ also instructed his followers to clear an old graveyard nearby, removing trees to prepare the area. He emphasized humility, asking for a simple hut like Prophet Musa’s (A), which was so small a person’s head would touch the roof. During construction, a companion named Ammar (may Allah be pleased with him) worked especially hard, carrying two bricks at a time while others carried one.

Nearby, small, simple houses (called Hujurat in the Quran) were built for the Prophet ﷺ and his wives. These huts had clay walls and palm-leaf roofs. The Prophet ﷺ first moved from Abu Ayyub al-Ansari’s home to a house near the mosque’s northern side. His wives’ homes were built gradually over seven years, starting with Aisha and Sauda (may Allah be pleased with them).

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The Prophet Muhammad :Establishing Friday Prayer (Jumu’ah):

After settling in Medina, the Prophet ﷺ introduced the Friday prayer (Jumu’ah). Some accounts say he sent instructions via a letter, changing the midday Dhuhr prayer to a two-rakat Jumu’ah with a sermon. Others suggest the local Muslims (Ansar) started it earlier, inspired by Jewish and Christian weekly gatherings. They chose Friday (Aruba) for worship.

The first formal Jumu’ah prayer was led by As’ad ibn Zurara (may Allah be pleased with him) with 40 attendees. Later, the Quranic verse (62:9) was revealed, urging believers to rush to Friday prayers when called. This marked the beginning of Jumu’ah as a cornerstone of Muslim communal worship.

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The Prophet Muhammad :Crafting Ideal Brotherhood

After building the mosque in Madinah, the Prophet Muhammad (peace be upon him) created a special bond of brotherhood between the Muslims. This united the Muhajirs (those who migrated from Makkah) and the Ansars (the residents of Madinah who welcomed them). These bonds went beyond family ties, race, or wealth, bringing everyone together as equals.

Even before this, close friendships existed among the Prophet’s companions, like Abu Bakr and Umar, or Bilal and Ubaid. But now, the Prophet formally paired the Muhajirs and Ansars as brothers. For example, Abu Bakr was paired with Kharijath ibn Zuhair, Umar with Uthban ibn Malik, and Abu Ubaydah with Sa’ad ibn Muaad. These pairs shared strong loyalty and support, even offering each other property rights.

This brotherhood created a society where people cared for one another deeply. The Ansars gave up land, homes, and wealth to help the Muhajirs, who had left everything behind in Makkah. Over time, the Muhajirs became self-sufficient, but the bond of unity remained. The Quran praised this spirit of sacrifice and equality, highlighting how race, wealth, or social status no longer divided them. A Black man from Makkah could now be the brother of a white man from Madinah, and the rich shared with the poor.

This unity in Madinah marked a groundbreaking moment in history—a community built on faith, fairness, and love, setting an example for generations to come.

The bonds of brotherhood created in Madinah were deeply practical and heartfelt, not just symbolic. For example, when Sa’ad ibn Rabeea and Abd al-Rahman ibn Awf became brothers, Sa’ad generously offered half his wealth and even suggested divorcing a wife so Abd al-Rahman could marry her. But Abd al-Rahman, grateful yet humble, declined. Instead, he simply asked to be shown the local market so he could start trading. Through hard work, he later became one of Madinah’s wealthiest men.

When Ali (may Allah be pleased with him) asked the Prophet (peace be upon him), “Who is my brother?” the Prophet replied lovingly, “I am your brother in this life and the next.” This bond between the Prophet and Ali highlighted the spiritual depth of these relationships.

The Ansars then asked the Prophet how much they should share with their new brothers. The Prophet praised their generosity but clarified they didn’t need to split ownership of land or homes—only to share a portion of their income. This balanced approach ensured fairness without burdening anyone.

The Quran (Surah Al-Anfal, 72) praised the unity between the Muhajirs and Ansars, calling them true allies who supported each other in faith and sacrifice. Similarly, the Prophet taught practical steps to build peace, urging people to greet one another warmly (“spread salam”), feed the hungry, and pray at night. These actions, he said, would lead to Paradise.

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The Prophet Muhammad :The Enchanting Azan of Bilal is Resonated

In the early days of Madinah, Muslims were initially punctual for prayers. But over time, people began missing prayers or arriving late because they forgot the times. The Prophet Muhammad ﷺ gathered his followers in the mosque to solve this. Some suggested lighting a fire like the Jews or ringing a bell. Umar (R) proposed sending someone to remind people. After discussion, everyone agreed with Umar’s idea.

That night, Abdullah ibn Zayd (R) dreamed of a man in green holding a bell. When Abdullah asked to buy it, the man instead taught him the words of the Azan (call to prayer): “Allahu Akbar…” and the Iqamah. Excited, Abdullah rushed to the Prophet ﷺ the next morning. The Prophet confirmed the dream was true and told him to teach Bilal (R), known for his strong voice, to give the call.

When prayer time came, Bilal (R) stood and recited the Azan loudly. Hearing it, Umar (R) hurried to the Prophet ﷺ, saying he’d had the same dream. The Prophet smiled, knowing this was a blessed sign from God. From then on, the Azan became the call for all prayers, uniting Muslims in Madinah.

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The Prophet Muhammad :The Change of Qibla

In the early days of Islam, Muslims faced Jerusalem’s Masjid al-Aqsa during prayer. The Prophet Muhammad (peace be upon him) also prayed toward it, even while in Makkah, where the Ka’aba was still visible in front of him. This direction remained for over 16 months after he migrated to Madinah. However, the Prophet longed to face the Ka’aba in Makkah, the sacred sanctuary built by Prophet Ibrahim (Abraham), as his ancestors had done. Additionally, Jewish groups in Madinah mocked Muslims for using their holy site (Jerusalem) as the Qibla while opposing their teachings.

In response, the Prophet prayed deeply for Allah to change the Qibla to the Ka’aba. During the month of Rajab in the 2nd year after the Hijra (migration to Madinah), Allah answered his prayer. A Quranic verse was revealed: “Turn your face toward the Sacred Mosque [Ka’aba]. Wherever you are, turn your faces toward it” (Quran 2:144).

At the time of this revelation, the Prophet was leading the Asr (afternoon) prayer in a mosque in Madinah. Mid-prayer, he immediately turned to face the Ka’aba instead of Jerusalem. The mosque later became known as Masjid al-Qiblatayn (“Mosque of the Two Qiblas”) to mark this historic moment. To this day, it has two prayer niches (mihrabs): one marking the old direction (Jerusalem) and the current one toward the Ka’aba.

News of the change spread quickly. A man who prayed with the Prophet rushed to inform others. One group of believers in Quba (near Madinah) learned the next morning during Fajr (dawn) prayer. They shifted direction mid-prayer, circling from facing Syria (Jerusalem) toward Makkah.

The Jews criticized this shift, but the Quran clarified that the Ka’aba was the original Qibla of Ibrahim’s pure faith. The change united Muslims under a distinct identity, rooted in their spiritual heritage. It also symbolized the centrality of Makkah as the heart of Islam, fostering unity among believers worldwide.

This event marked a pivotal moment, emphasizing the Ka’aba as a timeless symbol of monotheism and the Prophet’s connection to Ibrahim’s legacy. It reinforced the principle that true devotion transcends physical direction but aligns the heart with divine guidance.

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The Prophet Muhammad :The Madinah Charter: Unity in Diversity

When Prophet Muhammad ﷺ arrived in Madinah, the city was divided into tribes and groups, including Muslims, Jews, and others, often clashing over small disputes. To create peace, the Prophet ﷺ drafted the Madinah Charter—a written agreement that united everyone under fair rules, respecting their differences while fostering cooperation.

Key Principles of the Charter:

1. Unity as One Community: Muslims from Makkah and Madinah, along with their allies, were declared a single community. Tribes like Banu Auf, Banu Najjar, and others agreed to follow shared rules.

2. Justice for All: If harm occurred (like murder or injury), the responsible tribe had to pay compensation (Diya) or ransom (Fida) fairly, following existing customs. Criminals were to be treated justly, not harshly.

3. Protection and Equality: Jews and other groups who signed the charter were granted equal rights and protection. However, they could not insult Islam or support enemies of the community.

4. Loyalty to the Community: Believers were forbidden from harming each other or aiding outsiders against Muslims. Everyone was urged to fight corruption and stand together against injustice.

5. Conflict Resolution: Disputes were to be settled by Allah’s guidance and the Prophet’s ﷺ decisions. Fighting for a righteous cause (like defending the community) was encouraged.

6. No Support for Enemies: No one in Madinah could secretly help enemies like the Quraysh of Makkah. Breaking this rule would bring divine punishment.

By blending tradition with new principles, the Charter transformed Madinah into a model society. It promoted unity, justice, and collective responsibility, showing how diverse groups could thrive under fair rules and strong, compassionate leadership. This groundbreaking system inspired future ideas of inclusive governance and citizenship in the Islamic world.

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The Prophet Muhammad :The Rabbi’s Conversion to Islam

When the Prophet Muhammad (peace be upon him) arrived in Madinah, the people there were open to his message. One of the most notable events during this time was the acceptance of Islam by Abdullah ibn Salam, a respected Jewish scholar. Upon hearing of the Prophet’s arrival, Abdullah went to test him with three questions he believed only a true prophet could answer: “What is the first sign of the Last Day? What will be the first food eaten in Paradise? Why does a child sometimes look like their father or mother?”

The Prophet (peace be upon him) replied, “The first sign will be a fire gathering people from east to west. The first food in Paradise will be a fish’s liver. A child resembles the parent whose fluid (semen) is stronger at conception.” Convinced by these answers, Abdullah declared, “I testify you are Allah’s Prophet!”

Abdullah later explained that he had studied the Prophet’s description and timing of arrival, which matched what he knew from Jewish scriptures. When news of the Prophet’s arrival reached him while he was working on a palm tree, he joyfully shouted “Allahu Akbar!” His aunt below remarked, “It sounds like Moses has come!” Abdullah replied, “This is Moses’ brother—a prophet sent with the same truth.”

After embracing Islam, Abdullah feared the Jews would slander him if they found out. He asked the Prophet (peace be upon him) to call them and inquire about his reputation first. The Prophet did so, and the Jews praised Abdullah as their “best scholar.” But when the Prophet asked, “What if he accepts Islam?” they cried, “Allah protect him from that!” Suddenly, Abdullah appeared, announced his faith, and the Jews instantly turned on him, calling him “the worst of us.”

The Prophet (peace be upon him) later praised Abdullah, saying, “I have not seen anyone more deserving of Paradise than him.” This story, recorded in authentic hadith collections, highlights Abdullah’s sincere faith and the Prophet’s wisdom in guiding his community.

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The Prophet Muhammad :Prophet's Mediation and Diplomacy

After the Muslims settled in Madinah, the Makkans remained hostile. Even though the Prophet ﷺ still cared for his hometown, the Makkan leaders, like Abu Sufyan and Ubayy ibn Khalaf, refused to make peace. They sent a message to the Ansar (the helpers of Madinah), warning them to stop supporting the Prophet ﷺ or face war.

The Ansar, however, stood firmly with the Prophet ﷺ. In response, Ka’b ibn Malik wrote a poem rejecting their threats and declaring their faith in Islam.

When the Quraysh saw that their warnings didn’t work, they threatened Abdullah ibn Ubayy (a chief in Madinah who opposed the Prophet) to expel the Muslims or face attack. Ibn Ubayy and his followers prepared to fight, but the Prophet ﷺ warned them that fighting their own people would only harm them. Hearing this, they backed down.

Meanwhile, the Makkans also formed alliances with Jewish tribes, leading to conflicts like the one with Banu Nadir. They also used economic pressure, blocking trade routes to weaken Madinah. Abu Na’ilah, a companion, even mentioned how difficult life had become due to food shortages caused by the Makkans' trade restrictions.

To protect the Muslims, the Prophet ﷺ took action. About a year after arriving in Madinah, he sent a small group of Muhajirun (migrants from Makkah), led by his uncle Hamza, to intercept a Makkan trade caravan led by Abu Jahl. However, a tribal chief intervened, preventing a battle, and both sides withdrew peacefully.

A few weeks after the first mission, the Prophet ﷺ sent another group of sixty Muhajirun (Muslim migrants from Makkah), led by Ubaydah ibn Harith, to intercept a Makkan trade caravan led by Ikrimah (Abu Jahl’s son). No fighting took place, but two Muslims—Miqdad ibn Amr and Utbah ibn Ghazwan—who were traveling with the Makkans joined the Muslims. They may have been trying to reach Madinah safely by blending in with the caravan.

Around the same time, a smaller group of eight Muhajirun, led by Sa’d ibn Abi Waqqas, went to Kharar near Rajib, possibly to gather information about enemy movements or seek alliances with local tribes.

Securing Trade Routes and Tribal Alliances

The Muslims needed to control key trade routes to weaken Makkah’s economy. However, local tribes depended on these routes for income, as caravans bought food, water, and supplies from them. If the Muslims blocked these routes, the tribes could face retaliation from the Quraysh. To gain their support, the Prophet ﷺ had to assure their safety.

He traveled to Waddan (near Badr) to meet the Banu Damrah tribe. After two weeks of talks, they agreed on a peace treaty:

• The Muslims would not attack Banu Damrah.

• Banu Damrah would not help the Prophet’s enemies.

A few months later, a second treaty was signed. The Prophet ﷺ then went to Buwat (northwest of Madinah), where a small Quraysh trade group passed by without conflict. His goal was likely to build trust with local tribes.

Soon after, a Makkan raiding party led by Kurz ibn Jabir attacked southern Madinah, stealing property. The Muslims chased them but failed to catch them. This raid angered the Muslim community, and they now had another reason to confront the Quraysh—not just to weaken their trade but also to seek justice for the attack.

Meanwhile, a large Makkan trade caravan was traveling to Syria. To avoid a direct clash, the Muslims moved southwest toward the coast, where the Banu Damrah lived (since they had a treaty with them).

A New Alliance with Banu Mudlaj

The Muslims arrived at the territory of Banu Mudlaj, where Suraqah (who had once pursued the Prophet during Hijrah) hosted them with a feast. The targeted Makkan caravan escaped, but the Prophet ﷺ used the opportunity to strengthen ties with Banu Mudlaj. The new agreement stated:

• The Muslims would protect Banu Mudlaj’s lives and property.

• If they were attacked unjustly, the Muslims would help them.

• In return, Banu Mudlaj must support the Prophet ﷺ when called upon, except in matters of faith.

• Those who kept the agreement would have Allah’s and His Messenger’s support.

These efforts show how the Prophet ﷺ used diplomacy, alliances, and strategic movements to protect the Muslims while weakening their enemies.

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The Prophet Muhammad :The First Military Expedition: Abwa (Wuddan)

In the second year of Hijrah, the Prophet ﷺ led his first military campaign to Abwa (also called Wuddan). He left Sa’d ibn Ubadah in charge of Madinah and set out with a group of Muslims. Hamza (رضي الله عنه) carried the white flag for this expedition.

After completing the mission, the Prophet ﷺ returned to Madinah satisfied. He then sent two scouts to Palestine to gather information about a returning Quraysh trade caravan.

The Secret Mission to Nakhla

In another bold move, the Prophet ﷺ selected eight skilled Muhajirun and placed them under Abdullah ibn Jahsh’s leadership. To keep the mission secret, he gave them a sealed letter with strict orders:

• Travel through Najdiyah for two days.

• Head toward Ruqayya.

• Open the letter only after reaching their destination.

When Abdullah opened it, the instructions read:

"Proceed to Nakhla (between Makkah and Taif), monitor Quraysh movements, and report back."

Since they were few in number, their main task was intelligence-gathering, not fighting. However, they spotted a small Quraysh trade caravan carrying raisins, leather, and wine. Despite initial hesitation, they attacked, killing one man, capturing two, and seizing the goods. The rest escaped.

When the group returned to Madinah, the Prophet ﷺ was displeased because:

1. They acted beyond their orders (spying, not fighting).

2. The attack happened at the end of Rajab, a sacred month when fighting was forbidden. However, since it occurred after sunset, it technically fell into the next month (Sha’ban), avoiding major backlash.

The Quraysh later came to Madinah, paid ransom for their prisoners, and the matter was resolved peacefully.

The Buwat Expedition

Around the same time, the Prophet ﷺ sent 200 Muhajirun, led by Sa’d ibn Abi Waqqas, to Buwat under a white flag (symbolizing peace). Sa’d ibn Mu’adh was left in charge of Madinah during this mission.

 The Prophet’s ﷺ leadership was like a beautiful melody—those with pure hearts embraced its harmony, while those lost in hatred tried to silence it. Despite persecution, the believers responded with patience and wisdom. When oppression became unbearable, they migrated, becoming refugees who rebuilt their lives with courage.

They adapted to a new land—new routines, new climates, and new companions—facing every challenge with dignity. Yet their enemies refused to relent. Even from afar, the Quraysh pursued them, using wealth stolen from the Muslims to fuel their hostility. Their spears glinted with malice, their hearts burning with vengeance.

But the believers stood firm, armed with something stronger than weapons: faith and justice. The tension between truth and falsehood grew, the air thick with anticipation. A single spark could ignite a storm.

History now watched closely—its gaze shifting between Makkah’s tyranny and Madinah’s resilience, tracing the paths where destiny would soon unfold.

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