MIGRATION IN MEDINA

When the Meccans realized that Islam had taken root in Yathrib and was expanding there, their animosity knew no bounds. Their leaders, such as Abu Jahl, Abu Lahab, Abu Sufyan and Utbah, met in Dar-a-Nadwa and, after rejecting proposals to imprison or banish Muhammad, planned to assassinate him.
“And [remember] when the unbelievers plotted against you and to hold you prisoner or kill you or banish you! They plotted intrigues and Allah wove strategies. Allah is the best of strategists [VIII; 30] ".
In order to escape the Banu Hashim's vengeance, it was decided that each clan would provide a man, and that they would all attack the Prophet as soon as he left the house.
But God had already informed his prophet of this intrigue, which in turn informed Ali, to whom he ordered to sleep in his bed. The Prophet covered Ali with his green mantle. When Ali heard that his life was to be the ransom of that of the Prophet, he immediately bowed down to God to thank Him for this unique honor. This was the first sajdah of shukr (a prostration of thanksgiving and gratitude) in Islam. Ali then went to sleep quietly in the Prophet's bed as he left the house passing under the nose of the conspirators. In fact, when he left home, he recited the first verses of the surah Ya-Sin and threw a fistful of dust on their heads. None of them ever saw him go out. The Prophet had also ordered Ali to return all the assets that had been entrusted to their respective owners. The polytheists of the quaraishite clans thought for all the time that it was indeed the Prophet who was sleeping in his bed, anxiously waiting to kill him.
The Prophet went to the mountain of Thawr accompanied by Abu Bakr and entered a cave near his summit. This place is located about five miles from Mecca. There are two versions on how Abu Bakr came to accompany the Prophet. Tradition has it that the Prophet himself went to Abu Bakr's home and told him to accompany him. The other tradition instead tells that, when the Prophet had already left his home, Abu Bakr went there to find Ali in his place, who informed him that the Prophet was already on his way to Medina. Abu Bakr then went out to look for the Prophet. The night was dark, and when he got close to him, the Prophet thought some unbeliever wanted to attack him. He then began to walk with a faster pace until the string of one of his sandals broke and some toes were not injured. Then Abu Bakr called him and the Prophet, recognizing his voice, stopped. Abu Bakr grabbed him and asked permission to accompany him, and so they continued on together until they reached Thawr.
At dawn the unbelievers broke into his house, remaining astonished when Ali found the bed and not the Prophet. Immediately they threw themselves in pursuit following his tracks to the entrance of the cave. But they did not think to enter and look inside. Because?
As soon as the fugitives entered the cave, a spider built the cobweb right at the entrance and a couple of pigeons built their nest at the entrance of the same in the darkness of the night, and even deposited their eggs. It was just the reigning and the nest with the eggs to make think of the bloodthirsty enemies that Muhammad could not find in the cave, because obviously the cobweb would have been destroyed and the nest with its damaged eggs! It was at a time when they were very close to the mouth of the cave that Abu Bakr began to cry, fearing that they would discover them. The Prophet, however, consoled him saying: "Do not grieve, Allah is with us [IX, 40]".
So they left Mecca on the first night of the month of Rabi'ul-Awwal (corresponding to 15 or 16 July of 622 AD), reaching Thawr's cave before dawn and remaining there until the 4 of Rabi'l-ul-Awwal. On the fifth day their journey to Medina began, and Abdullah ibn Uraqit al-Daylami was instructed to show them the way. Abu Bakr offered one of his camels for the journey to the Prophet, who laid down that Abu Bakr would accept his price; the camel was then sold for 900 dirham. Traveling through unfrequented routes, they reached safe and sound Quba (about two miles from Yathib) on the eighth day of the month of Rabi'-ul-Awwal. There the Prophet laid the foundation stone of the mosque of Quba which was mentioned in the Qur'an as "the mosque founded on devotion" (IX, 108). After a few days in Quba Ali joined them and proceeded together to Yathrib, entering the Friday, the sixteenth day of the month of Rabi'ul-Awwal with a group of followers who had come to meet them to welcome the Prophet.
This was the Egira (hijrah) from which the Islamic calendar starts, the year of the Hijra.
The Prophet and his devoted group of followers had patiently tolerated unspeakable adversity, tyranny and oppression for thirteen years, and eventually had to abandon their loved ones and their homes, renouncing all material possessions they possessed. They had never desired material and land gains, nor had they ever aspired to any prestigious social position or major political or administrative task. The Prophet had unequivocally told the Meccans:
“I want neither wealth nor power nor positions of prestige. I am sent by God, who has ordered me to announce you good news. I pass on the words of the Lord to you. I admonish you. If you accept the message I bring to you, God will be favorable to you in this world and in the next. If you refuse my warning, I will be patient and let God judge between you and me ”.
The early Muslims were tormented and persecuted simply because they believed in God, the Lord of the worlds, and worshiped Him without associating Him with any companion or creature. They had not exercised any constraint, because the Quran states:
“There is no compulsion in religion. The Right Way is well distinguished from error. Therefore, whoever rejects the idol and believes in Allah clings to the firmer handle without the risk of yielding. Allah is hearing, knowing [II, 256] ”.
The Quran appeals only to the inner consciousness of man, to reason and to the intellect. In any case, the new religion was in sharp and profound contrast to the cults practiced by the Quraish, which ages of observance and beliefs had made sacred to their eyes. The Prophet preached the equality of man and emphasized the fact that only on the righteousness and on the fear of God rests the superiority of one over another. The Quraish saw in this smoothing of distinctions the end of their authority and their privileges (such as being the custodians of the Ka'bah), their social and political hegemony and their broad interests in general.
The new religion posed restrictions and limitations on promiscuous and unbridled freedom pursued in social relations. She announced the end of the licentious ways, of the unruly sensual pleasure and of the alcoholic orgies that the Quraish used to abandon themselves far and wide. It imposed a spiritual discipline in the form of prayer, fasting and continence, and disapproved of avarice, greed, slander, falsity, indecency, and other vices that society was permeated with. In short, it meant the abandonment of old ways and the adoption of a new vision of life and the world based on devotion to God, on simplicity and control of the senses and passions. The opposition of the Meccans was harsh and violent. They inexorably persecuted the followers of the new faith and made life difficult for them, and eventually the Prophet and his followers had to abandon their loved ones and their homes for a more congenial environment and conditions. But the Prophet never invoked the wrath of God upon them, and when he was once asked by Khabbab, son of Arrat, to curse the Quraish, the Prophet interrupted him by saying:
“The people passed over those who were cut and torn apart for the cause of God, but they did not desist from their duties. God will carry out his plan until a traveler goes from Sinai to Hadramaut fearing none other than God ”.
How true was this prophecy!
Living in contact with the Jews, the Aws and the Khazras were not strangers to the idea of ​​unity and the uniqueness of God. They had heard from the Jews that a prophet would arrive. Some of them had come into contact with the Prophet himself in Mecca, remaining deeply impressed. The delegation they had sent to Mecca had returned completely satisfied and accepted Islam. The disciples who had preceded the Prophet were spreading the message of Islam throughout the city. Unlike the Meccans, the inhabitants of Yathrib did not have as much interest as obstacles along the path of their acceptance of the new religion. So Islam had already taken root in Yathrib before the Prophet arrived at the invitation of the Aws and Khazraj people, so it is not surprising that its citizens gave the Prophet a warm welcome.
The name of the city was changed to Madinat-un-Nabi, the City of the Prophet (also called simply Medina). Islam erased the ancient enmity between the Aws and Khazraj tribes, to whom the honorary title of "Ansar" (helpers, supporters) was given. The name for "Muhajirun" (exiled) was given to the forty-five mechanical migrants. The construction of a mosque called Masjid-un-Nabi (Mosque of the Prophet) was undertaken, to which the Prophet wanted to participate as an ordinary worker. In a short time a simple and austere mosque was built, with brick walls without foundations, trunks of palm trees like pillars and a palm leaf cover. Adjacent to it some rooms were built with the same materials, and when they were completed, the Prophet, who in the meantime lived with Abu Ayyub, moved into one of them.
The doors of the houses of some of his companions opened towards the mosque (Masjid-un-Nabi), but the Prophet ordered that all these doors, except that of Ali, should be walled up. When the comrades raised some objections to this order, the Prophet immediately stood up and, addressing them, after praying to God, said:
“In accordance with God's decree, I have ordered you to brick up all the doors and Ali to keep his open. Your grievance is unwelcome. I do not open or close any door of my own free will. I have only carried out what God has commanded me ”.
The Muhajirun needed a significant subsidy. To meet their economic security, and also to seal fraternal agreements between themselves and the Ansar, the Prophet joined every Muhajir with an Ansar in a brotherhood pact that became even more precious and lasting than the mere bond of blood. According to this contract the Ansar voluntarily divided in half with their respective brothers everything they earned and owned. It is to this unification of interests that the Quran refers in the following passage:
"Truly those who believed and emigrated, and fought with their goods and their lives for the cause of Allah and those who gave them shelter and relief are allies with one another [VIII, 72]".
The Muhajiruns were anxious not to remain a burden on their brothers, so soon many of them decided to get busy trading and procuring business. Over time they were completely rehabilitated and in a few years they no longer needed any financial support. It was then that the following verse was revealed:
“Those who believed emigrated and fought in the way of Allah; those who have given them asylum and help, they are the true believers: they will have forgiveness and generous reward [VIII, 74] ”.
At Medina Islam had initially faced serious difficulties. Dangers threatened him from all sides, and he had to fight against great inequalities for mere survival. Some of the battles in which Muslims were forced were inspired by political motives, others were the result of direct opposition to the new faith and the desperate efforts of his enemies exerted to bring down Islam before he could settle down firmly. Other difficulties came from the predatory habits and war-mongers of the nomadic tribes that roamed around the city, and from the insecurity and illegality prevailing in the country in general.
It is therefore appropriate to analyze and understand the political conditions of Arabia at that time.
The Arabs all belonged to a single racial stock, but history does not recall that they had ever been united in one nation. They were in fact divided into tribes and clans, each having their own leader or leader. They, no doubt, spoke the same language, but each tribe followed a different dialectal variant. In fact, religion was not a unifying factor. Almost every house had its own god, and the tribes had their own supreme deities. In the south there were the small principalities of Himyar, Awza and Aqyal. At the center and north of Arabia lived the Tibu of Bakr, Taghlib, Shaiban, Azd, Qudha'ah, Khandaf, Lakhm, Juzam, Banu Hanifa, Tay, Asad, Hawazin, Ghaftan, Aws, Khazraj, Thaqif, and other Quraih minors. All these tribes were often willing to engage in intense fratricidal wars. For example, the Bakr and Taghlib tribes fought for over forty years. Revolted blood feuds ruined entire Hadhramaut tribes (eastern Yemen). The Aws and Khazraj were now exhausted by an endless war, and the so-called Fijar War between the Banu Qais and the Quraish continued to last over time.
If any member of a tribe was killed, the tribe saw themselves in law and duty to seek revenge not only against the murderer, but also from the tribe to which the latter belonged. Since there was no organization or system to quell and regulate these disputes, this continuous resilience could only lead to furious feuds, which could last for generations. The strength, the enthusiasm and the tribal alacrity were the only guarantees of a precarious security. The desert and the hills were the dwellings of proud nomadic tribes that lived largely in looting and robbery, which was accompanied by trade as a main source of livelihood. Only a few months a year were considered sacred: the revenge and mutual hostilities were suspended in order to allow the annual pilgrimage to Mecca and the commercial activities in the city of Ukaz. But even
this convention was often violated to meet the needs of specific tribes. Only the enclosure of the Ka'bah was considered sacred and inviolable, with which it was not allowed to shed blood. It is at this state of affairs that the Koran pays attention:
“Don't they see that we have given them inviolable [territory], while all around people are being plundered? [XXIX, 67] ".
The general conditions in the country were so insecure that even in the 5 dH the powerful tribe of Abdul-Qais, of Bahrain, was afraid of going into Hijaz except in the holy months. Even caravans that came or went from Syria were sometimes attacked in broad daylight. Even the grazing lands of Muslims were sometimes robbed. Although conditions had considerably improved since then, the route from Medina to Mecca was not definitively safe until the fall of Mecca.
While the internal conditions of the country were so chaotic and conflictual, the dangers coming from outside were no less considerable. The Persian Empire had extended its domains to the fertile provinces of Yemen, Oman and Bahrain, establishing sovereignty over them. The Romans had occupied Syria, and the Ghassans and some other Arab tribes who had embraced Christianity had become their feudal lords. The Romans also had expelled the Jews from Syria and Palestine in the second century AD These Jews were then migrated to Medina and its suburbs, where they had built impressive fortresses in various places, including the same Medina, Khaybar, Taima, Fadak and other places. Being prosperous, the Jews tended to be extremely envious of the well-being of other peoples and in commercial affairs they were strongly prone to resentment. They believed they were the "chosen people" of God, and their conduct was usually characterized by pride and arrogance, intensified by the feeling of being safe within their formidable fortresses.
It was during this time that the Prophet began his great mission. To prepare the appropriate terrain and climate, the first step was to unite the Ansar to the Muhajirun.
The Prophet not only sealed the Ansar and the Muhajirun in a Brotherhood, but set himself the goal of founding a stable society, a common trade based on equality of rights and a concept of humanity and universal brotherhood. By guaranteeing equality of rights and status as well as freedom of religion and conscience to the Jews, he invited them to enter into a pact with the Muslims. He drew up a charter that was reproduced by historian Ibn Hisham:
“With the Name of God, Clement and Merciful. Guarantee by Muhammad, the Prophet, to believers, be they of the Quraish or of Yathrib, and to all individuals of whatever origin who have made common cause with them, that all these will constitute one nation ”.
So, after having regulated the payment of the diyah (price of blood) by the various clans and set some wise norms regarding the reciprocal private duties of the Muslims, the document thus continued:
“The state of peace and war will unite all Muslims; none of them will have the right to conclude a peace with, or declare a war against, the enemies of his co-religionists. Jews who join this alliance will be protected from all insults and harassment, they will have an equal right with our own people to our assistance and good functions. The Jews of the various groups of Awf, Najjar, Harith, Jashm, Tha'labah, Aws and all the others domiciled in Yathrib will form a composite nation with the Muslims. They will practice their religion freely as well as Muslims. Jewish clients and allies will enjoy the same security and freedom. The guilty will be prosecuted and punished. The Jews will join the Muslims in defending Yathrib (Medina) against all enemies. The interior of Yathrib will be a sacred place for all who accept Charter. Customers and allies of Muslims and Jews will be respected as owners. All Muslims will abhor anyone guilty of a crime, injustice or disorder. Nobody will support the culprit, even if it may be his closest relative ”.
Then, after other measures concerning the organization and internal administration of the state, this extraordinary document ends as follows:
"All future disputes between those who accept this Charter will have to refer ultimately, after that to God, to the Prophet."
The Jews of Medina accepted the Covenant. After some time, the neighboring Jewish tribes of the Banu Nadir and Banu Quraizah also joined. In reality, as the later events demonstrate, this adhesion was only a gimmick. For their part, there was no change in their heart, and they secretly continued to nourish the same hostility towards the Aws and Khazraj, and watched the development of the Muslim confederation with great confusion and animosity. Over time they began to insult Muslims and abuse them, clashing with them frequently and resorting to threats and sedition. Some members of the Aws and Khazraj, who had become lukewarm converts, approached them: the so-called munafiqin (hypocrites). These were led by Abdullah ibn Ubay who had his own designs to become governor of Medina and, along with the Jews, became a constant source of danger for the newborn religion and for all its adherents. The Jews, who had trade links with the Quraish of Mecca, conspired with them to eradicate Islam before it succeeded in assuming too large proportions. As head of religion, and "at the same time general in an almost persistent war time," Muhammad was the guardian of people's lives and freedom. The very existence of Islam was in serious danger. Islam preaches the brotherhood of mankind, insists on the tolerance of all religions and beliefs, commands kindness and compassion, but does not preach monasticism, nor does it allow its followers to submit to the forces of disintegration.
Being in league with the Jews and the munafiqun, the Meccans began to annoy and provoke the Muslims. Under the leadership of Karz ibn Jabir al-Fahri, they began to attack the same suburbs of Medina, destroying fruit trees and taking away cattle. News began to reach Medina that the Meccans were making alliances with other tribes to launch a massive attack on Muslims. Muhammad sent a small mission to these tribes to bargain alliances and covenants. An agreement was signed with the Banu Zamra, whose terms were as follows:
This is a document of Muhammad, Messenger of God, for the Banu Zamra. Their lives and their assets are safe. If they are attacked by someone, they will be supported in the defense except in case they fight against religion. In return, they will have to help the Prophet when he calls them.
A similar pact was also concluded with the Banu Madlaj in DhulAshirah.
The Quraish, for their part, had already sent a threatening letter to Abdullah ibn Ubay, head of his tribe, before the Prophet's arrival in Medina: “You have given refuge to our man (Muhammad). You must kill him or expel him from Medina, otherwise we swear that we will attack you and, by killing all the males, we will capture your women and enjoy them ”.
The attack was considered so imminent, and the small group of Muslims was in such danger, that the Prophet used to stay up all night. Al-Darmi and al-Hakim al-Nishaburi recalled: "When the Prophet and his companions came to Medina and the Ansar helped them, the Arabs decided to attack them. The Prophet's companions used to sleep by embracing their weapons. "
The Quraish were extremely furious at the fact that Muhammad had escaped from their hands, after having put in place all preparations to kill him. The news that Islam was rapidly expanding in Medina certainly did not reconcile their souls and did not placate their anger and their hostility. In Medina, on the other hand, news came that the Meccans were planning to attack the Muslims. As a result, the Prophet decided to send several exploratory and reconnaissance missions to try to steal the Quraish drawings and movements, and keep track of the different routes to come as a surprise attack.
Once thirty Muslims (under the command of Hamza, uncle of the Prophet), came across a group of about three hundred horsemen (under the command of Abu Jahl) in Saiful-Bahr. The Meccans were eager to slaughter a small group of thirty men, but Majd ibn Amr al-Juhni (who had an agreement with both groups) prevailed on both sides and persuaded them to go back to their respective places. In this way the battle was avoided.
Some time later, a group of sixty or eighty Muslim, under the command of Ubaidah ibn Harith (cousin of the Prophet) reached Rabigh and ran into about two hundred knights of Quraish under the command of Ikrimah ibn Abu Jahl (according to other Mukriz ibn Hafs) . This time the quraishites immediately gave battle with bows and arrows. Then someone thought that the Muslims could not have come only with this little force to face a group of warriors so superior in number, unless they were accompanied by a large army hidden in the neighborhood. This fear convinced the Quraishites to cease the attack.
Still, a small group of twelve men under the command of Abdullah ibn Jahsh (cousin of the Prophet) was sent to Nakhlah, a location between Taif and Mecca, with sealed orders that were to be opened only after two days as a precaution trip against espionage, which was widespread. In the letter, as reported by al-Tabari in his Tarikh, it was written: "Stationed in Nakhlah; gather information on the Quraish projects and communicate them ». It was only incidentally that the group met with the merchants of Mecca and that one of them, Amr ibn al-Hadhrami, was killed in the hands of Abdullah. History does not report the reason for the clash between the two groups, and which of the two had provoked the other. Whatever the cause, Abdullah acted by going over the instructions received, and this incident aggravated the situation.
In any case, apart from this isolated incident, in none of the numerous expeditions reported by Arab historians as saraya there was some skirmish or looting or robbery events. They were sent either to make alliances with neighboring tribes, or as reconnaissance patrols, as, as mentioned, to Medina came news that the Meccans could attack from one day to the next.

[excerpts from: Allamah Rizvi, The Prophet Muhammad, Irfan Edizioni - Courtesy of the Editor]
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