The Hijrah of Prophet Muhammad (PBUH): A Comprehensive Study of Every Incident — Authentic and Unauthentic
The Hijrah of Prophet Muhammad ﷺ: A Comprehensive Study of Every Incident — Authentic and Unauthentic
An in-depth, scholarly examination distinguishing established reports from fabricated ones, with proofs from the Qur'an and the Sunnah
In the name of Allah, the Most Gracious, the Most Merciful
"If you help him not, it does not matter, for Allah did indeed help him when the disbelievers drove him out, the second of the two; when they were in the cave, he said to his companion: 'Be not sad, surely Allah is with us.' Then Allah sent down His Sakīnah upon him, and strengthened him with forces which you saw not, and made the word of those who disbelieved the lowermost, while the Word of Allah became the uppermost; and Allah is All-Mighty, All-Wise."
— Surah at-Tawbah (9:40)Introduction: Why This Article Matters
The Hijrah — the migration of Prophet Muhammad (peace and blessings of Allah be upon him) from Makkah to Madinah in 622 CE — is arguably the single most transformative event in Islamic history. It marks the beginning of the Islamic calendar, the establishment of the first Muslim community, and the transition from persecution to empowerment. Yet, despite its monumental significance, many Muslims unknowingly repeat stories about the Hijrah that have no authentic basis in the Qur'an or the Sunnah.
As a student of the Islamic sciences who has spent years studying hadith authentication ('ilal, jarh wa ta'deel) and the Seerah literature, I feel a deep responsibility to present the events of the Hijrah as they truly occurred, according to the rigorous standards of hadith scholarship. This article will walk you through every incident mentioned in Islamic tradition about the Hijrah — from the Quraysh's assassination plot to the Prophet's arrival in Madinah — and clearly label each as authentic (saheeh/hasan) or unauthentic (da'eef/mawdoo'), along with the evidence for that classification.
My aim is simple: to honour the truth of what happened, to protect the Seerah from fabrications, and to make this knowledge accessible to every Muslim who wishes to learn. Let us begin, in the name of Allah.
Part 1: The Background — Why the Hijrah Was Necessary
The Persecution in Makkah
For thirteen years, the Muslims in Makkah endured relentless persecution. They were boycotted, tortured, mocked, and murdered. Sumayyah (may Allah be pleased with her) became the first martyr of Islam. Bilal (may Allah be pleased with him) was dragged across the scorching sand with a heavy boulder on his chest. The Muslims were confined to the valley of Abu Talib for three years, cut off from all trade and sustenance.
Authentic evidence: The Qur'an describes this period in numerous verses, such as:
"And remember when you were few and oppressed in the land, fearing that people might abduct you, but He sheltered you, supported you with His victory, and provided you with good things — so that you might be grateful."
— Surah al-Anfal (8:26)
The hadith literature in Sahih al-Bukhari and Sahih Muslim contains numerous authentic narrations from the Companions describing the severity of the persecution.
The Two Pledges of al-Aqabah
Before the Hijrah, the Prophet ﷺ met with delegates from the tribes of Aws and Khazraj in Madinah (then known as Yathrib) at al-Aqabah. In the First Pledge (12th year of Prophethood), twelve men from Madinah accepted Islam and pledged loyalty. In the Second Pledge (13th year), seventy-three men and two women pledged to protect the Prophet as they would protect their own families.
Authentic evidence: These pledges are narrated in Sahih al-Bukhari (hadith 3932) and extensively documented by Ibn Ishaq in his Seerah, with chains of narration.
The Prophet's Dream About the Land of Migration
The Prophet ﷺ saw in a dream the land to which he would migrate.
"I saw in a dream that I was migrating from Makkah to a land in which there are date-palms, and I thought that it was al-Yamamah or Hajar, but it turned out to be al-Madinah, Yathrib."
— Sahih al-Bukhari (3352) and Sahih Muslim (4217)
The Prophet ﷺ said to the Muslims: "I have been shown the land to which you will migrate: it has palm trees between the two lava fields, the two stony tracts."
— Sahih al-Bukhari (3906), narrated by Aishah (RA)
The Muslims Begin Migrating to Madinah
After the Second Pledge of al-Aqabah, the Prophet ﷺ gave the Muslims permission to migrate. They left in small groups to avoid detection.
"The first ones who came to us of the Companions of the Prophet ﷺ were Mus'ab ibn 'Umayr and Ibn Umm Maktum. They started to teach us the Qur'an. Then 'Ammar, Bilal, and Sa'd came, then 'Umar ibn al-Khattab came with twenty others. Then the Prophet ﷺ came, and I never saw the people of Madinah rejoice more than that."
— Sahih al-Bukhari (4560), narrated by al-Bara' ibn 'Azib
Abu Bakr (may Allah be pleased with him) also wanted to migrate, but the Prophet ﷺ told him to wait.
"Abu Bakr also prepared to leave for Madinah, but the Messenger of Allah ﷺ said to him, 'Wait for a while, because I hope that I will be allowed to migrate also.' Abu Bakr said, 'Do you indeed expect this? May my father be sacrificed for you!' The Prophet said, 'Yes.'"
— Sahih al-Bukhari (3905), narrated by Aishah (RA)
Abu Bakr (RA) then kept two she-camels ready, feeding them the leaves of the samur tree for four months, in preparation for the journey.
Part 2: The Quraysh's Plot — Dar al-Nadwa
When the Quraysh realised that the Muslims had migrated to Madinah and that the Prophet ﷺ had gained powerful allies, they convened an emergency meeting at Dar al-Nadwa — their traditional council chamber.
They debated three options:
- Imprison him
- Kill him
- Exile him
According to the Seerah, an old man (whom Ibn Ishaq identifies as Iblis in disguise) advised against each option until Abu Jahl proposed that one young man from each tribe should jointly assassinate the Prophet, so that Banu 'Abd Manaf could not fight all the tribes at once and would be forced to accept blood money.
"And (remember) when the disbelievers plotted against you (O Muhammad) to imprison you, or to kill you, or to get you out (from your home, i.e. Makkah); they were plotting and Allah too was planning, and Allah is the Best of the planners."
— Surah al-Anfal (8:30)
Authenticity assessment: The Qur'anic verse is categorical proof that the plot occurred. The specific details of the meeting at Dar al-Nadwa come primarily from the Seerah of Ibn Ishaq. While Ibn Ishaq's work is historically valuable, some hadith scholars have noted that he does not always provide complete chains of narration. However, the core fact of the assassination conspiracy is confirmed by the Qur'an itself. The details of the meeting (the old man, the specific proposals) are reported by Ibn Ishaq with some chains, and while individual details may not reach the level of saheeh hadith, the overall narrative is consistent with the Qur'anic confirmation.
Part 3: Ali (RA) Sleeps in the Prophet's Bed — Laylat al-Mabit
After the Quraysh agreed on their assassination plot, the Angel Jibreel came to the Prophet ﷺ and informed him of the plan. The Prophet ﷺ was commanded not to sleep in his own bed that night.
He instructed Ali ibn Abi Talib (may Allah be pleased with him) to sleep in his bed wearing his green mantle (burdah), so that the assassins surrounding the house would think the Prophet was inside. He also asked Ali to return the trusts and deposits that the Quraysh had left with him to their rightful owners.
"And (remember) when the disbelievers plotted against you (O Muhammad) to imprison you, or to kill you, or to get you out (from your home, i.e. Makkah); they were plotting and Allah too was planning, and Allah is the Best of the planners."
— Surah al-Anfal (8:30)
Additionally, Surah Yaseen verses 8–9 are understood by some mufassirin (exegetes) to refer to this occasion:
"Indeed, We have put on their necks fetters up to the chins, so that their heads are raised up. And We have put a barrier before them, and a barrier behind them, and We have covered them up, so that they cannot see."
— Surah Yaseen (36:8–9)
Authenticity assessment: The core fact that Ali (RA) slept in the Prophet's bed on the night of the Hijrah is authentic and well-established. It is reported in the hadith of Ibn Abbas narrated by Imam Ahmad in his Musnad (3241), which Ibn Hajar classed as hasan in Fath al-Baari and which Ibn Kathir also accepted. The fact that the Quraysh had entrusted their valuables to the Prophet ﷺ and that Ali was asked to return them is mentioned in multiple sources including al-Bukhari's narration of the Hijrah account and the Seerah works.
Some later accounts contain dramatic elaborations — such as Jibreel and Mika'il descending to protect Ali, the assassins stoning Ali thinking he was the Prophet, or Ali wrestling Khalid ibn al-Walid. These specific details do not have authentic chains of narration and should not be attributed to the Prophet ﷺ with certainty. They are found in later works and some contain weak or disconnected chains.
Part 4: The Prophet's Departure from His House
Ibn Ishaq reports that when the Prophet ﷺ left his house, the Quraysh were gathered at his door. He took a handful of dust and sprinkled it over their heads while reciting the opening verses of Surah Yaseen. The Quraysh did not see him leave.
Authenticity assessment: This specific detail is reported by Ibn Ishaq without a complete chain of narration (bi-la isnad). Ibn Kathir mentions it in al-Bidayah wa al-Nihayah. While the event is plausible and consistent with the Qur'anic verse, hadith scholars note that the lack of a proper isnad means we cannot firmly attribute every detail to the Prophet ﷺ. The core fact — that the Prophet ﷺ left his house whilst the Quraysh were unable to see him, by Allah's protection — is confirmed by the Qur'an in al-Anfal 8:30 and Yaseen 36:9. The specific detail of reciting Surah Yaseen and sprinkling dust does not have a saheeh or hasan chain, though it is widely mentioned in Seerah works.
Part 5: The Prophet Goes to Abu Bakr's House
On the day the Prophet ﷺ received permission to migrate, he went to Abu Bakr's house at an unusual time — the heat of midday. This was extraordinary because nobody visited at that hour.
"One day, while we were sitting in Abu Bakr's house at noon, someone said to Abu Bakr, 'This is Allah's Messenger with his head covered coming at a time at which he never used to visit us before.' Abu Bakr said, 'May my parents be sacrificed for him. By Allah, he has not come at this hour except for a great necessity.'"
— Sahih al-Bukhari (3905), narrated by Aishah (RA)
The Prophet ﷺ asked Abu Bakr to clear the room, then said: "I have been given permission to migrate."
Abu Bakr asked: "Shall I accompany you? May my father be sacrificed for you, O Messenger of Allah!"
The Prophet ﷺ said: "Yes."
Abu Bakr offered one of his two she-camels, and the Prophet ﷺ accepted it on the condition of paying for it.
Authenticity assessment: AUTHENTIC — Reported in Sahih al-Bukhari (3905). This is among the most well-documented incidents of the Hijrah.
Part 6: Asma bint Abi Bakr — Dhat al-Nitaqayn
Preparing the Provisions
When Abu Bakr (RA) prepared the provisions for the journey, his daughter Asma (may Allah be pleased with her) could not find anything to tie the food container and water skin. She tore her waist belt (nitaq) into two pieces — using one to tie the water skin and the other to tie the food bag.
"I prepared the journey food for the Prophet ﷺ and Abu Bakr when they wanted to migrate to Madinah. I said to my father (Abu Bakr), 'I do not have anything to tie the container of the journey food with except my waist belt.' He said, 'Divide it lengthwise into two.' I did so, and for this reason I was named Dhat-un-Nitaqayn (the owner of two belts)."
— Sahih al-Bukhari (3905), narrated by Asma bint Abi Bakr (RA)
Authenticity assessment: AUTHENTIC — From Sahih al-Bukhari. Asma was given the honourable title "Dhat al-Nitaqayn" by the Prophet ﷺ himself.
Abu Quhafah's Visit — Asma's Clever Reassurance
When Abu Bakr (RA) left, he took all his wealth — approximately five or six thousand dirhams — with him. His elderly, blind father Abu Quhafah (who was not yet Muslim) came to Asma and said:
"By Allah, I think he has left you with no wealth, just as he has left you himself."
Asma, wanting to reassure her grandfather, took some stones, placed them in the niche where Abu Bakr used to keep his money, covered them with a cloth, and said:
"No, he has left us a great deal of good."
Abu Quhafah placed his hand on the covered stones and said: "There is no harm if he has left you this much — then he has done well."
Authenticity assessment: HASAN — This incident is reported in the early Seerah and biographical sources. While it is not in Sahih al-Bukhari as a standalone hadith, it is consistent with the authentic narration about Abu Bakr taking all his wealth and is mentioned by reputable scholars.
Abu Jahl Confronts Asma
It is reported that Abu Jahl came to Asma's house and demanded to know where Abu Bakr was. When she refused to tell him, he slapped her so hard that her earring flew off.
Authenticity assessment: HASAN (general meaning) — Reported in the Seerah and biographical works. Consistent with Abu Jahl's known character and the broader authentic narrative, though the specific chain is not found in the two Sahihs.
Part 7: The Journey to the Cave of Thawr
Instead of heading north towards Madinah — the obvious route — the Prophet ﷺ and Abu Bakr (RA) headed south towards Yemen, then took the mountain path to the Cave of Thawr (Ghar Thawr) on Jabal Thawr, approximately five miles from Makkah.
"Then the Messenger of Allah ﷺ and Abu Bakr reached a cave on the mountain of Thawr and stayed there for three nights."
— Sahih al-Bukhari (3905), narrated by Aishah (RA)
Authenticity assessment: AUTHENTIC — Also confirmed by the Qur'an in Surah at-Tawbah (9:40).
Part 8: The Three Days and Nights in the Cave of Thawr
This is one of the most critical sections, as it contains both authentic and unauthentic reports. Let me address each one carefully.
8.1 Abdullah ibn Abi Bakr — The Intelligence Gatherer
AUTHENTIC
"'Abdullah bin Abi Bakr, who was an intelligent and sagacious youth, used to stay with them overnight. He would leave them before daybreak so that in the morning he would be with the Quraysh, as if he had spent the night in Makkah. He would keep in mind any plot made against them, and when it became dark he would go and inform them of it."
— Sahih al-Bukhari (3905)
Abu Bakr's son Abdullah was a young man who risked his safety every day to spy on the Quraysh and bring the information to the Prophet and his father each night.
8.2 Amir ibn Fuhayrah — The Milk Provider
AUTHENTIC
"'Amir bin Fuhayrah, the freed slave of Abu Bakr, used to bring the milch sheep to them a little while after nightfall. So they always had fresh milk at night, the milk of their sheep. 'Amir bin Fuhayrah would then take the flock away when it was still dark (before daybreak). He did the same on each of those three nights."
— Sahih al-Bukhari (3905)
Amir ibn Fuhayrah would also bring his sheep to cover the footprints of Abdullah ibn Abi Bakr when he returned to Makkah.
8.3 Asma bint Abi Bakr Brings Food
AUTHENTIC
As already established above, Asma (may Allah be pleased with her) brought food to the cave. This is authentic as reported in Sahih al-Bukhari.
8.4 The Guide — Abdullah ibn Urayqit
AUTHENTIC
"The Messenger of Allah ﷺ and Abu Bakr had hired a man from the tribe of Bani al-Dayl from the family of Bani 'Abd ibn 'Adiyy as an expert guide... he was of the religion of the polytheists of the Quraysh, but the Prophet and Abu Bakr trusted him and gave him their two she-camels and made an appointment with him to bring their two she-camels to the cave of the mountain of Thawr in the morning after three nights had passed."
— Sahih al-Bukhari (3905)
It is remarkable that the Prophet ﷺ trusted a non-Muslim guide with his life — a testament to the Prophet's practical wisdom and trustworthiness.
8.5 Abu Bakr's Words — "What Do You Think of Two, the Third of Whom Is Allah?"
AUTHENTIC
"I said to the Prophet ﷺ, while I was in the cave: 'If one of them should look under his feet, he would see us.' He said, 'O Abu Bakr! What do you think of two (persons) the third of whom is Allah?'"
— Sahih al-Bukhari (3653), narrated by Abu Bakr as-Siddiq (RA)
This is also narrated by Anas ibn Malik from Abu Bakr in Sahih al-Bukhari and Sahih Muslim. This is one of the most famous and well-attested statements of the Prophet ﷺ, directly confirmed by the Qur'anic verse in at-Tawbah (9:40).
8.6 The Spider Web Story
The claim: A spider miraculously spun a web over the entrance of the cave of Thawr, making the Quraysh think no one had entered.
The evidence against it:
- Shaykh al-Albani said in as-Silsilah ad-Da'eefah (3/339): "Note that there is no saheeh hadith concerning the spider and doves at the cave, despite the fact that this is widely mentioned in some books and lectures."
- Shaykh Ibn al-'Uthaymeen said: "No, the historians mention that... a spider spun a web to cover him, and a dove landed on the branch of a tree. This is a LIE which has NO AUTHENTICITY."
- Shaykh al-Islam Ibn Taymiyyah said: "This hadith is a false lie (hadith batil kadhib)." — Majmu' al-Fatawa (18/124)
The hadith in question: The story was narrated by Imam Ahmad (3241) from Ibn Abbas regarding the tafsir of Surah al-Anfal (8:30). Al-Hafiz Ibn Hajar graded the chain as hasan, but the commentators on al-Musnad and Ahmad Shakir noted there is dispute concerning its isnad. Al-Albani graded it as da'eef.
Crucial point: The authentic hadith of Abu Bakr in Sahih al-Bukhari actually contradicts the spider web story. Abu Bakr said, "If one of them looks down at his feet, he will see us." This indicates there was nothing physically blocking the view into the cave. The protection was from Allah alone — He blinded them to what was right in front of them.
8.7 The Two Doves/Pigeons Story
The claim: Two wild pigeons built a nest and laid eggs at the entrance of the cave, further deceiving the Quraysh.
The evidence against it:
- Ibn Kathir said in al-Bidayah wa al-Nihayah (3/223): This hadith is ghareeb jiddan (extremely strange) with its isnad.
- Al-Albani stated there is no authentic hadith about the doves.
- Shaykh Ibn al-'Uthaymeen explicitly said: "It was neither a nest nor a pigeon."
8.8 The Tree Sprouting at the Cave Entrance
The claim: A tree miraculously sprouted and grew branches over the entrance of the cave to conceal the Prophet and Abu Bakr.
The evidence against it: This report appears in some later narrations but none of them have authentic chains of narration. It is not mentioned by Ibn Hisham in his edition of the Seerah. Dr. Mahdi, in as-Seeratun Nabawiyyah fee Daw' il-Masadir al-Asliyyah, discusses the weak chains for these reports.
8.9 Abu Bakr Being Stung by a Snake
The claim: When Abu Bakr entered the cave, he filled the cracks and holes. He placed his foot over one hole, and a snake bit him. He did not move or cry out, but his tears fell on the Prophet's face. The Prophet then applied his saliva to the bite, and the pain disappeared.
The evidence against it:
- Dr. Muhammad ibn Abdullah al-Ushan in Ma Sha'a wa Lam Yathbut fis-Seerah explicitly states this is not authentic.
- Ibn Kathir noted that this account has some gharabah and nakarah (strangeness and unsatisfactory aspects) — al-Bidayah wa al-Nihayah (3/178).
- The chain of narration is disconnected (mursal) and includes issues.
Scholarly note: While Abu Bakr (RA) undoubtedly had many praiseworthy virtues and his devotion to the Prophet ﷺ is beyond question, this specific story is not reliably established.
8.10 Angels Concealing the Cave with Their Wings
The claim: Angels concealed the Prophet and Abu Bakr with their wings, preventing the Quraysh from seeing them.
The narration: This was narrated by al-Tabarani in al-Mu'jam al-Kabeer (24/106–108) from Asma' bint Abi Bakr. Abu Bakr sees a man near the cave and says, "O Messenger of Allah, he is looking at us." The Prophet replies, "No, the angels are concealing us with their wings."
The problem with the chain: The isnad includes Ya'qub ibn Humayd ibn Kasib al-Madani, concerning whom scholars differed greatly:
- Ibn Ma'in, Abu Hatim, an-Nasa'i, and Abu Zur'ah ar-Razi all regarded him as da'eef (weak).
- Abu Dawud as-Sijistani said: "We have seen in his Musnad ahadith which we regard as munkar."
- Adh-Dhahabi said: "He was one of the scholars of hadith but he reports munkar and ghareeb reports."
- Ibn Hibban classed him as thiqah (trustworthy).
Assessment: Given the serious criticism from multiple hadith authorities, this narration is weak (da'eef) at best. The authentic position is that Allah protected His Prophet through means that were unseen — "forces which you saw not" (at-Tawbah 9:40).
Part 9: Leaving the Cave and the Journey to Madinah
On the third night, the guide Abdullah ibn Urayqit brought the camels to the cave as arranged. The Prophet ﷺ, Abu Bakr, Amir ibn Fuhayrah, and the guide set off along the coastal route towards Madinah.
AUTHENTIC — As reported in Sahih al-Bukhari (3905).
Part 10: The Story of Suraqa ibn Malik
AUTHENTIC
The Pursuit
The Quraysh had announced a reward of 100 camels for whoever captured or killed the Prophet ﷺ and Abu Bakr. Suraqa ibn Malik ibn Ju'sham heard about this and set out in pursuit.
"The messengers of the kuffar of Quraysh came to us declaring that they had assigned for the persons who would kill or arrest the Messenger of Allah ﷺ and Abu Bakr, a reward equal to their blood money."
— Sahih al-Bukhari (3905), narrated by Suraqa ibn Malik
When a man from Suraqa's tribe spotted the Prophet and his companions on the coast, Suraqa deliberately misled his companions, saying it was someone else, so he could pursue the reward alone.
The Miracle of the Sinking Horse
As Suraqa galloped towards them, his horse's forelegs sank into the ground. He drew lots with his divining arrows and the omen was unfavourable. Nevertheless, he persisted. His horse sank again, and dust rose like smoke. Only then did Suraqa call out to the Prophet ﷺ for safety.
The Prophet ﷺ told Suraqa about the Quraysh's plans, and Suraqa offered them provisions, which they declined. He then asked the Prophet ﷺ to write him a letter of security, which Amir ibn Fuhayrah wrote on a piece of skin.
The Prophecy About the Persian Empire
Suraqa ibn Malik also reported that the Prophet ﷺ said to him:
"How would you feel when you would be wearing the bracelets of Kisra (the Emperor of Persia)?"
— Multiple sources; graded hasan/saheeh
This prophecy was fulfilled during the caliphate of Umar (may Allah be pleased with him), when the treasures of the Persian Empire were brought to Madinah and the bracelets of Kisra were placed on Suraqa's arms.
Part 11: The Story of Ummi Ma'bad
HASAN LI GHAYRIHI
The Incident
As the Prophet ﷺ and his companions journeyed towards Madinah, they stopped at the tent of an elderly woman named Ummi Ma'bad (Atikah bint Khalid al-Khuza'iyyah), who was known for providing hospitality to travellers. They asked her for meat and dates, but she had nothing — the land was afflicted with drought.
The Prophet ﷺ noticed a weak, emaciated goat at the edge of the camp. He asked: "Does this goat have any milk?"
She replied: "She is too weak to have any."
The Prophet ﷺ asked permission to milk her, and when he did so — after making du'a and passing his hand over the goat's udder — the goat gave copious amounts of milk. They all drank and were satisfied, and Ummi Ma'bad's container was filled as well.
The Description of the Prophet ﷺ
Ummi Ma'bad then gave one of the most detailed and beautiful physical descriptions of the Prophet ﷺ ever recorded:
"A man of evident splendour, with a radiant face... when he was silent, dignity covered him; when he spoke, he was elevated and most illustrious. He was the most beautiful and captivating of people from afar, and the most handsome when close. He was sweet of speech, neither too short nor too long in his words. His speech was like beads of a necklace falling one by one... He was dignified and not harsh. He was not one who would frown or be difficult... I have never seen anyone like him before or after him."
— Narrated by Ummi Ma'bad; reported by Imam Ahmad, al-Tabarani, al-Bayhaqi, Ibn Sa'd
Her husband, Abu Ma'bad, upon hearing her description, exclaimed: "By Allah, this is the companion of Quraysh! I intend to follow him, if I am able to."
Authenticity assessment: This hadith is classified as hasan li ghayrihi (good due to corroborating evidence). While individual chains may have weaknesses, the narration is supported by multiple chains that strengthen one another. It was reported by Imam Ahmad, al-Tabarani, Ibn Sa'd, al-Bayhaqi, and Ibn Kathir. Ibn Hajar and other scholars accepted it as hasan due to the multiplicity of narrations. Ummi Ma'bad and her husband later embraced Islam and settled in Madinah.
Part 12: The Voice Calling Out in Makkah
Some accounts mention that after the Prophet ﷺ left, a mysterious voice was heard calling out in the streets of Makkah, reciting poetry about the Prophet's stay at Ummi Ma'bad's tent, causing the Quraysh to realise he had escaped.
Assessment: This report is found in the Seerah literature but does not have a saheeh chain of narration. Some scholars consider it a later embellishment. Cannot be authenticated.
Part 13: Meeting Buraydah ibn al-Hasib and His Tribe
Some Seerah accounts mention that the Prophet ﷺ encountered Buraydah ibn al-Hasib along with approximately eighty riders from the Aslam tribe. When Buraydah — who was not yet Muslim — interacted with the Prophet ﷺ and saw his character, he and all his men embraced Islam.
Assessment: This story is reported in some Seerah works and biographical dictionaries, but it does not appear in the two Sahihs or the major Sunan with a strong chain. Some hadith scholars consider the chain to be weak or the report to be disconnected. While the general principle that people accepted Islam upon meeting the Prophet ﷺ is well-established, this specific incident during the Hijrah journey cannot be firmly authenticated with a saheeh or hasan chain.
Part 14: Meeting az-Zubayr Returning from Syria
Some accounts mention that the Prophet ﷺ and Abu Bakr met az-Zubayr ibn al-Awwam returning from a trade caravan in Syria. Az-Zubayr presented them with two white garments.
HASAN (general meaning) — This detail is mentioned in some Seerah narrations and is generally accepted as a plausible and historically consistent report, though it is not found in the two Sahihs as part of the main Hijrah narrative. It is mentioned by Ibn Hisham in his Seerah and does not contradict any established facts.
Part 15: Arrival in Quba
AUTHENTIC
The Date of Arrival
The Prophet ﷺ arrived in Quba on Monday, the 8th of Rabi' al-Awwal in the 14th year of Prophethood (corresponding to approximately 23 September 622 CE). Ibn Abbas (may Allah be pleased with him) reported that the Prophet ﷺ arrived in Madinah on a Monday, and this is established in Sahih Muslim.
The Joy of the Ansar
"When the Muslims of Madinah heard the news of the departure of Allah's Messenger from Makkah, they started going to Harrah every morning. They would wait for him until the heat of the noon forced them to return. One day, after waiting for a long time, they returned home, and when they were going into their houses, a Jew climbed up the roof of one of the forts of his people. He saw Allah's Messenger and his companions dressed in white clothes, emerging out of the desert. The Jew could not help shouting at the top of his voice, 'O you Arabs! Here is your man whom you have been waiting for!'"
— Reported in Sahih al-Bukhari
The Prophet Stays in Quba
The Prophet ﷺ stayed in Quba for four days (Monday through Thursday) with Kulthum ibn al-Hadm of the tribe of 'Amr ibn 'Awf.
Building the Mosque of Quba
The Prophet ﷺ laid the foundation of the mosque in Quba during his stay. The Qur'an refers to this mosque:
"The mosque which was founded on piety from the first day is more worthy that you stand therein."
— Surah at-Tawbah (9:108)
"Whoever purifies himself in his house and then goes to the mosque of Quba and prays therein, he will have a reward like that of 'Umrah."
— Sunan Ibn Majah (1427), classed as saheeh by al-Albani
Part 16: Ali (RA) Joins the Prophet in Quba
Ali (may Allah be pleased with him) had stayed behind in Makkah for three days to return the trusts and deposits that the Quraysh had left with the Prophet ﷺ. After completing this task, he set out for Madinah and joined the Prophet ﷺ in Quba.
Some reports mention that Ali's feet were bleeding from the journey, and the Prophet ﷺ embraced him and wept upon seeing his condition.
Authenticity assessment: The fact that Ali (RA) stayed behind to return the trusts and then joined the Prophet in Quba is established in the Seerah literature and is accepted by the scholars. The specific detail of the Prophet weeping upon seeing Ali's bleeding feet is mentioned by Ibn Athir and some other sources, but the chain is not as strong as the core facts. The core fact is authentic; the specific emotional detail is hasan in meaning but may not have the strongest chain.
Part 17: The Friday Prayer in the Valley of Banu Salim
AUTHENTIC
On Friday morning, the Prophet ﷺ left Quba and headed towards Madinah. He stopped in the valley of Banu Salim ibn 'Awf and performed the first Jumu'ah (Friday) prayer in Islam, with approximately one hundred worshippers. This is well-established in the Seerah literature and reported by multiple sources.
Part 18: The Entry into Madinah
The Welcome of the Ansar
AUTHENTIC
"I never saw the people of Madinah rejoice more than that. They rejoiced so much that I saw the girls and boys saying, 'This is the Messenger of Allah ﷺ, he has come.'"
— Sahih al-Bukhari (4560), narrated by al-Bara' ibn 'Azib
The Song "Tala'a al-Badru 'Alayna"
The famous song traditionally attributed to the girls of Madinah — "The full moon rose over us from the ridge of Wada', and gratitude is incumbent upon us as long as anyone calls upon Allah" — is not reported with an authentic chain of narration that connects it to the time of the Prophet ﷺ. While it is beloved and widely sung by Muslims, hadith scholars note that it does not have a saheeh or hasan isnad going back to the Companions. It appears in later Seerah and literary works. It cannot be firmly established as something actually sung at the time of the Prophet's arrival, though it is not objectionable in its meaning.
The Camel Kneels at the House of Abu Ayyub al-Ansari
AUTHENTIC
The Prophet ﷺ let his she-camel, al-Qaswa', walk freely. She knelt at the location where the Prophet's mosque would later be built — on land belonging to two orphans, Sahl and Suhayl. The Prophet ﷺ then stayed as a guest in the house of Abu Ayyub Khalid ibn Zayd al-Ansari (may Allah be pleased with him).
This is established in Sahih al-Bukhari and multiple other sources. Abu Ayyub lived in a two-storey house and offered the Prophet the lower floor, but the Prophet ﷺ preferred the upper floor for ease of access for visitors, though he later moved downstairs for Abu Ayyub's comfort.
Part 19: Qur'anic Verses Directly Related to the Hijrah
Throughout this article, I have quoted the relevant Qur'anic verses. Here is a consolidated summary:
- Surah al-Anfal 8:30 — The plot of the Quraysh to imprison, kill, or exile the Prophet, and Allah's counter-plan.
- Surah at-Tawbah 9:40 — The central Hijrah verse: Allah helped the Prophet when he was driven out; the two in the cave; "Allah is with us"; the sending down of Sakinah; the unseen forces.
- Surah at-Tawbah 9:108 — The mosque founded on piety (Quba).
- Surah Yaseen 36:8–9 — Barrier before them and behind them; covered them up so they cannot see.
- Surah al-Anfal 8:26 — Remember when you were few and oppressed.
- Surah al-Mumtahanah 60:4 — The example of Ibrahim and those with him — a verse that captures the spirit of the Hijrah as emigration for the sake of Allah.
Part 20: Summary Table — Authentic vs. Unauthentic Incidents
| # | Incident | Classification | Key Evidence |
|---|---|---|---|
| 1 | Prophet's dream about the land of migration | AUTHENTIC | Sahih al-Bukhari (3352), Sahih Muslim (4217) |
| 2 | Muslims migrating to Madinah in groups | AUTHENTIC | Sahih al-Bukhari (4560) |
| 3 | Abu Bakr waiting for permission to accompany the Prophet | AUTHENTIC | Sahih al-Bukhari (3905) |
| 4 | The Quraysh plot at Dar al-Nadwa | AUTHENTIC (core) | Qur'an 8:30; Ibn Ishaq |
| 5 | Ali sleeping in the Prophet's bed | AUTHENTIC | Musnad Ahmad; Sahih al-Bukhari context |
| 6 | Prophet reciting Surah Yaseen and sprinkling dust | NOT FIRMLY ESTABLISHED | Ibn Ishaq without isnad |
| 7 | Prophet's midday visit to Abu Bakr | AUTHENTIC | Sahih al-Bukhari (3905) |
| 8 | Asma preparing provisions (Dhat al-Nitaqayn) | AUTHENTIC | Sahih al-Bukhari (3905) |
| 9 | Abu Quhafah's visit — Asma and the stones | HASAN | Seerah and biographical sources |
| 10 | Abu Jahl slapping Asma | HASAN (general) | Seerah sources |
| 11 | Journey to Cave of Thawr | AUTHENTIC | Sahih al-Bukhari (3905); Qur'an 9:40 |
| 12 | Abdullah ibn Abi Bakr as intelligence gatherer | AUTHENTIC | Sahih al-Bukhari (3905) |
| 13 | Amir ibn Fuhayrah bringing milk and covering tracks | AUTHENTIC | Sahih al-Bukhari (3905) |
| 14 | The guide Abdullah ibn Urayqit | AUTHENTIC | Sahih al-Bukhari (3905) |
| 15 | "What do you think of two, the third of whom is Allah?" | AUTHENTIC | Sahih al-Bukhari (3653) |
| 16 | Spider web at the cave | UNAUTHENTIC | Al-Albani, Ibn Uthaymeen, Ibn Taymiyyah |
| 17 | Two doves/pigeons at the cave | UNAUTHENTIC | Al-Albani, Ibn Kathir, Ibn Uthaymeen |
| 18 | Tree sprouting at the cave entrance | UNAUTHENTIC | Weak chains; not in Ibn Hisham |
| 19 | Abu Bakr stung by a snake | UNAUTHENTIC | Al-Ushan, Ibn Kathir noted gharabah |
| 20 | Angels concealing with wings | WEAK / DISPUTED | Ya'qub ibn Humayd (disputed narrator) |
| 21 | Suraqa ibn Malik's pursuit | AUTHENTIC | Sahih al-Bukhari (3905) |
| 22 | Suraqa's horse sinking in the ground | AUTHENTIC | Sahih al-Bukhari (3905) |
| 23 | Prophecy about Kisra's bracelets | AUTHENTIC / HASAN | Multiple sources |
| 24 | Ummi Ma'bad and the milking of the goat | HASAN LI GHAYRIHI | Ahmad, Tabarani, Bayhaqi, Ibn Sa'd |
| 25 | Ummi Ma'bad's description of the Prophet | HASAN LI GHAYRIHI | Multiple chains corroborating |
| 26 | Mysterious voice calling out in Makkah | NOT AUTHENTIC | No saheeh chain |
| 27 | Buraydah ibn al-Hasib with 80 riders | WEAK / NOT FIRMLY ESTABLISHED | Not in Sahihayn; weak chain |
| 28 | Meeting az-Zubayr returning from Syria | HASAN (general) | Ibn Hisham; not contradicted |
| 29 | Arrival in Quba | AUTHENTIC | Sahih Muslim; Ibn Ishaq |
| 30 | Building the Mosque of Quba | AUTHENTIC | Qur'an 9:108; hadith |
| 31 | Ali joining the Prophet in Quba | AUTHENTIC | Seerah; established |
| 32 | First Jumu'ah in the valley of Banu Salim | AUTHENTIC | Seerah; multiple sources |
| 33 | Entry into Madinah | AUTHENTIC | Sahih al-Bukhari (4560) |
| 34 | "Tala'a al-Badru 'Alayna" song | NOT AUTHENTIC | No saheeh chain to the time of the Prophet |
| 35 | Camel kneels at Abu Ayyub's house | AUTHENTIC | Sahih al-Bukhari |
Part 21: Why the Authenticity Matters — A Scholarly Reflection
You may wonder: why does it matter whether a spider spun a web or not? Isn't the message the same — that Allah protected His Prophet?
The answer is that truthfulness is itself an Islamic obligation. The Prophet ﷺ said:
"Whoever deliberately lies about me, let him take his seat in the Hellfire."
— Sahih al-Bukhari (110) and Sahih Muslim (3)
When we attribute to the Prophet ﷺ events that did not happen, or stories that cannot be verified, we are — however well-intentioned — treading on dangerous ground. The Seerah is not a fairytale; it is sacred history. Every detail matters.
Moreover, the authentic story of the Hijrah is far more powerful without the fabricated embellishments. Consider:
- The authentic version: Abu Bakr says, "If one of them looks down, he will see us." The Prophet replies, "What do you think of two, the third of whom is Allah?" There was nothing between them and discovery except Allah's unseen protection. This is the height of tawakkul (trust in Allah).
- The fabricated version: A spider web, doves, and a tree concealed them. This actually diminishes the miracle, because it suggests the Quraysh were deceived by natural phenomena rather than being blinded by Allah. The Qur'an says Allah sent "forces which you saw not" — not spiders and doves.
"Any person — if a spider were to spin a web and a dove were nearby — anyone who saw that would say, 'There is no one in here.' But with regards to the Messenger of Allah, Allah blinded them from seeing him. Hence Abu Bakr said, 'If one of them were to look at his feet they would have seen us.' This is because nothing was preventing them from seeing except Allah."
— Shaykh Ibn al-'Uthaymeen
Part 22: Lessons from the Hijrah
Before I conclude, let me highlight some of the most important lessons that emerge from the authentic account of the Hijrah:
- Trust in Allah (Tawakkul): The Prophet ﷺ took every practical precaution — the cave, the guide, the intelligence from Abdullah — but his ultimate trust was in Allah alone.
- Sacrifice: Abu Bakr (RA) gave all his wealth. Asma tore her belt. Ali risked his life. The early Muslims left everything behind. Islam was built on sacrifice.
- Divine Protection: Allah's help comes in ways we cannot always see. The Quraysh were at the very mouth of the cave, but Allah prevented them from seeing what was right in front of them.
- Companionship: Abu Bakr's unwavering companionship earned him the description in the Qur'an as "the second of the two" — an honour that will be remembered until the Day of Judgement.
- Justice and Trustworthiness: Even as the Quraysh plotted to kill the Prophet ﷺ, they had entrusted their valuables to him. He ensured every item was returned through Ali (RA). This is the height of integrity.
- Patience in Hardship: Thirteen years of persecution. A dangerous journey. Three days in a cave with enemies at the door. The Prophet ﷺ never wavered. Patience, ultimately, was rewarded with victory.
- Women's Role: Asma, Aishah, and the women of the Ansar played crucial roles in the Hijrah. Islam honours the contributions of women in its most pivotal moments.
Conclusion
The Hijrah is not merely a historical event — it is a living lesson for every generation of Muslims. But to learn from it properly, we must know what actually happened. The authentic Seerah is powerful enough; it needs no embellishment.
Let us commit ourselves to verifying what we hear and what we teach, especially when it concerns the life of the Prophet ﷺ. As Imam Muslim wrote in the introduction to his Sahih:
"The obligation of verifying reports and examining the narrators is not something to be taken lightly."
— Imam Muslim, Introduction to Sahih Muslim
May Allah bless us with sincerity in seeking the truth, and may He grant us the ability to follow the authentic Sunnah of His Messenger ﷺ with understanding and devotion. Ameen.
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