Prophet Muhammad’s Migration to Medina – Top 10 Stages

The Prophet Muhammad’s migration to Medina (Hijrah) is one of the most defining moments in Islamic history. It marked the beginning of a new era—one in which the Muslim community found safety, unity, and the freedom to practice their faith openly. The Hijrah was not a sudden event; it was the result of years of hardship, persecution, divine guidance, and strategic planning.

This article explores the key events and stations that led to the Hijrah, based on trusted Islamic sources such as Ibn Hisham, Al-Tabari, Sahih al-Bukhari, and Sahih Muslim.

1. Increasing Persecution in Mecca

As the message of Islam spread in Mecca, the Quraysh intensified their hostility against the Prophet Muhammad ﷺ and his followers. Muslims were tortured, boycotted, socially isolated, and threatened simply for declaring, “There is no god but Allah.”
The early period of the Da‘wah was marked by physical and emotional suffering, especially after the deaths of Abu Talib and Khadijah, which left the Prophet ﷺ without his strongest sources of support.

Allah describes the oppression faced by the believers in Mecca:

{إِنَّ الَّذِينَ تَوَفَّاهُمُ ٱلْمَلَائِكَةُ ظَالِمِىٓ أَنفُسِهِمۡ ۖ قَالُواْ فِيمَ كُنتُمۡۖ قَالُواْ كُنَّا مُسۡتَضۡعَفِينَ فِي ٱلۡأَرۡضِ}(سورة النساء 97)

“Indeed, those whom the angels take [in death] while wronging themselves—they will say, ‘In what condition were you?’ They will reply, ‘We were oppressed in the land…’”
(Qur’an 4:97)

This verse reflects the difficult situation of oppressed Muslims who could not practice their faith freely in Mecca.

Allah also mentions the harm done to the Prophet ﷺ:

{وَإِذْ يَمْكُرُ بِكَ ٱلَّذِينَ كَفَرُوا۟ لِيُثْبِتُوكَ أَوْ يَقْتُلُوكَ أَوْ يُخْرِجُوكَ ۚ وَيَمْكُرُونَ وَيَمْكُرُ ٱللَّهُ ۖ وَٱللَّهُ خَيْرُ ٱلْمَاكِرِينَ}{سورة الأنفال 30)

“And when the disbelievers plotted against you to restrain you, or kill you, or expel you. They plan, and Allah plans—and Allah is the best of planners.” (Qur’an 8:30)

This shows how Quraysh actively plotted against the Prophet ﷺ even before the Hijrah.

Authentic narrations also describe the persecution suffered in Mecca.
In Sahih al-Bukhari, Khabab ibn al-Aratt said:

شكونا إلى رسول الله ﷺ ما نلقى من المشركين فقال: «قد كان من قبلكم يؤخذ الرجل فيحفر له في الأرض فيجعل فيها، ثم يؤتى بالمنشار فيوضع على رأسه فيجعل نصفين، ويمشط بأمشاط الحديد ما دون لحمه وعظمه، ما يصده ذلك عن .»(البخاري)

Khabab said, “We complained to the Messenger of Allah ﷺ about the persecution we faced from the polytheists.” He replied, “Among those before you, a man would be seized, a pit dug for him, he would be placed in it, then a saw brought to cut him into two halves, and his flesh combed away from his bones with iron combs—yet that would not turn him away from his religion.” (Sahih al-Bukhari)

This hadith shows that persecution was severe, and it also reminded the early Muslims that hardship is part of the path of truth.

2. The Journey to Ta’if and the Prophet’s ﷺ Patience

After years of rejection and persecution in Mecca, the Prophet Muhammad ﷺ traveled to Ta’if in search of support and protection for the message of Islam. Instead of welcoming him, the leaders of Thaqīf mocked him, rejected his call, and incited the ignorant to insult and stone him until his blessed feet bled.

Despite this severe mistreatment, the Prophet ﷺ responded not with anger but with extraordinary patience, mercy, and trust in Allah. This journey became a powerful example of steadfastness in the face of hardship.

One of the most profound moments of the Seerah is the heartfelt du‘ā’ the Prophet ﷺ made after leaving Ta’if, recorded by trustworthy Seerah sources such as Ibn Ishaq and Al-Bayhaqi:

اللَّهُمَّ إِلَيْكَ أَشْكُو ضَعْفَ قُوَّتِي، وَقِلَّةَ حِيلَتِي، وَهَوَانِي عَلَى النَّاسِ، يَا أَرْحَمَ الرَّاحِمِينَ، أَنْتَ رَبُّ الْمُسْتَضْعَفِينَ، وَأَنْتَ رَبِّي…

“O Allah, to You I complain of my weakness, my lack of strength, and my humiliation before the people. O Most Merciful of those who show mercy, You are the Lord of the oppressed, and You are my Lord…”

This supplication reflects the Prophet’s humility, sincerity, and deep trust in Allah even at his lowest point of human suffering.

The Angel of the Mountains and the Prophet’s Mercy

According to Sahih al-Bukhari and Sahih Muslim, after the Prophet ﷺ left Ta’if, the Angel of the Mountains came and offered to crush the people between the two mountains. But the Prophet ﷺ chose mercy:

قَالَ ﷺ: «بَلْ أَرْجُو أَنْ يُخْرِجَ اللَّهُ مِنْ أَصْلَابِهِمْ مَنْ يَعْبُدُ اللَّهَ وَحْدَهُ، لَا يُشْرِكُ بِهِ شَيْئًا»(البخاري ومسلم)

He ﷺ said, “Rather, I hope that Allah will bring forth from their descendants people who will worship Allah alone and not associate anything with Him.” (Sahih al-Bukhari & Muslim)

This response shows the unmatched compassion of the Prophet ﷺ—mercy even for those who harmed him.

A Lesson in Patience and Resilience

The journey to Ta’if illustrates:

• The Prophet’s unwavering dedication to spreading the message
• His patience in the face of cruelty
• His mercy toward those who mistreated him
• His deep reliance on Allah’s plan

Although Ta’if rejected him, the journey prepared him spiritually and emotionally for the great mission ahead—the Hijrah, which would change the course of Islamic history forever.

3. The First Pledge of Aqabah To Migrate to Madinah

As persecution intensified in Mecca, hope began to emerge from an unexpected place: Yathrib (later known as Medina). During the pilgrimage season, a small group of men from the tribes of Aws and Khazraj met the Prophet Muhammad ﷺ near Aqabah and listened to his message.

These men had heard of the coming of a prophet from Jewish communities in Medina, and when they met Muhammad ﷺ, they immediately recognized the truth. Their acceptance of Islam marked the beginning of a new chapter for the Muslim Ummah.

The Beginning of Support from Yathrib

Six men embraced Islam during this meeting. They returned to Yathrib and began spreading the message in their community. Their efforts led to a wave of conversions even before the Prophet ﷺ migrated.

This first pledge was not yet a political or military alliance; it was a pledge of faith, laying the spiritual foundation for a future Muslim community.

What They Pledged

The First Pledge of Aqabah focused on basic principles of Islamic belief and moral conduct. It is recorded in Seerah sources such as Ibn Hisham and Ibn Ishaq. The Prophet ﷺ said to them:

«تُبَايِعُونِي عَلَى أَلَّا تُشْرِكُوا بِاللَّهِ شَيْئًا، وَلَا تَسْرِقُوا، وَلَا تَزْنُوا، وَلَا تَقْتُلُوا أَوْلَادَكُمْ، وَلَا تَأْتُوا بِبُهْتَانٍ تَفْتَرُونَهُ بَيْنَ أَيْدِيكُمْ وَأَرْجُلِكُمْ، وَلَا تَعْصُونِي فِي مَعْرُوفٍ»(السيرة النبوية – ابن هشام)

“You are pledging to me that you will not associate anything with Allah, you will not steal, you will not commit adultery, you will not kill your children, you will not bring false accusations between your hands and feet, and you will not disobey me in what is right.”

These principles echo the Qur’anic commandments and establish a foundation for a righteous society.

The pledge’s wording is strongly supported by the Qur’an, which commands:

{وَلَا تَقْتُلُوا أَوْلَادَكُمْ… وَلَا تَقْرَبُوا الْفَوَاحِشَ… وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ}(سورة الأنعام 151)

“Do not kill your children… Do not approach immoralities… And do not kill a soul that Allah has made sacred…” (Qur’an 6:151)

These shared values formed the moral backbone of the pledge.

Significance of the First Pledge

This pledge marked:

• The first organized support for Islam outside Mecca
• The beginnings of the Muslim community in Medina
• The early seeds of unity between the tribes of Aws and Khazraj
• Spiritual preparation for the Prophet’s ﷺ migration

Though simple in form, the First Pledge of Aqabah became a historic milestone—one that opened the door to the full establishment of Islam in Medina.

4. The Second Pledge of Aqabah: A Commitment to Protect

One year after the First Pledge, the message of Islam had spread significantly in Yathrib. A group of 75 Muslims—including two women—from the tribes of Aws and Khazraj secretly met the Prophet Muhammad ﷺ at Aqabah during the Hajj season.
This gathering resulted in the historic Second Pledge of Aqabah, also known as Bay‘at al-‘Aqabah al-Kubrā (The Greater Pledge of Aqabah).

Unlike the first pledge, this was not only a pledge of faith—it was a full political and military commitment to protect the Prophet ﷺ and support Islam with their lives and wealth. This marked the turning point that made the migration to Medina possible.

The pledge is narrated in authentic hadith collections such as Musnad Ahmad and Ibn Hisham’s Seerah. The Prophet ﷺ said to the Ansar:

«تُبَايِعُونِي عَلَى السَّمْعِ وَالطَّاعَةِ فِي النَّشَاطِ وَالْكَسَلِ، وَعَلَى النَّفَقَةِ فِي الْعُسْرِ وَالْيُسْرِ، وَعَلَى الأَمْرِ بِالْمَعْرُوفِ وَالنَّهْيِ عَنِ المُنْكَرِ، وَأَنْ تَقُومُوا فِي اللَّهِ لاَ تَأْخُذُكُمْ فِيهِ لَوْمَةُ لاَئِمٍ، وَعَلَى أَنْ تَنْصُرُونِي فَتَمْنَعُونِي إِذَا قَدِمْتُ عَلَيْكُمْ مِمَّا تَمْنَعُونَ مِنْهُ أَنْفُسَكُمْ وَأَزْوَاجَكُمْ»(مسند أحمد)

“You are pledging to listen and obey in times of activity and rest, to spend in times of wealth and hardship, to enjoin what is right and forbid what is wrong, to stand for Allah without fearing the blame of any critic, and to protect me when I come to you just as you protect yourselves and your families.” (Musnad Ahmad)

This explicit commitment to protection was unprecedented and signaled the readiness of Yathrib to become the future home of Islam.

The Prophet’s uncle, Al-‘Abbas ibn ‘Abd al-Muttalib, attended the meeting even though he had not yet embraced Islam. He warned the Ansar of the dangers and seriousness of their pledge, ensuring they understood the consequences.

Their response was firm and sincere.

Allah praises those who support the Messenger ﷺ:

{وَالَّذِينَ آوَوا وَنَصَرُوا أُولَٰئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا}(سورة الأنفال 74)

“And those who gave shelter and support—they are the true believers.” (Qur’an 8:74)

This verse perfectly describes the Ansar, who welcomed and protected the Prophet ﷺ after this pledge.

The Second Pledge of Aqabah was not simply a promise—it was the moment when the destiny of the Muslim Ummah took a new direction, making the Hijrah both possible and inevitable.

5. Permission to Migrate from Allah

For many years, Muslims in Mecca were commanded to remain patient despite severe persecution, torture, and social isolation. They had no permission to fight back or defend themselves physically. Their only weapon was steadfastness and trust in Allah.

However, after the Second Pledge of Aqabah and the growing Muslim community in Yathrib, Allah granted divine permission for migration. This was the beginning of the historic Hijrah, which would transform the course of Islamic history.

Allah revealed:

{إِنَّ ٱلَّذِينَ تَوَفَّاهُمُ ٱلۡمَلَائِكَةُ ظَالِمِيٓ أَنفُسِهِمۡۙ قَالُواْ فِيمَ كُنتُمۡۖ قَالُواْ كُنَّا مُسۡتَضۡعَفِينَ فِي ٱلۡأَرۡضِۚ قَالُوٓاْ أَلَمۡ تَكُنۡ أَرۡضُ ٱللَّهِ وَٟسِعَةࣰ فَتُهَاجِرُوا۟ فِیهَا}(سورة النساء 97)

“Indeed, those whom the angels take in death while they wrong themselves (by not migrating)… The angels will say, ‘Was not the earth of Allah spacious enough for you to migrate in it?’” (Qur’an 4:97)

This verse strongly emphasizes the obligation and virtue of migration when one cannot practice the religion freely.

Permission to Defend and Fight if Attacked

For the first time in Islamic history, Allah granted Muslims permission to defend themselves:

{أُذِنَ لِلَّذِينَ يُقَاتَلُونَ بِأَنَّهُمْ ظُلِمُوا۟ ۚ وَإِنَّ ٱللَّهَ عَلَىٰ نَصۡرِهِمۡ لَقَدِيرٌ}(سورة الحج 39)

“Permission [to fight] has been given to those who are being fought, because they were wronged. And indeed, Allah is fully capable of giving them victory.” (Qur’an 22:39)

This was not a command for aggression—it was permission for protection and survival after years of oppression.

6. The Quraysh Conspiracy to Assassinate the Prophet ﷺ

When Quraysh realized that Islam was gaining strength in Yathrib and that Muslims were migrating in increasing numbers, they became deeply alarmed. They feared that once Muhammad ﷺ reached Yathrib, he would find support, protection, and the opportunity to build a strong community that could challenge Quraysh’s power.

In desperation, the leaders of Quraysh held a secret meeting in Dar Al-Nadwah to make a final decision about the fate of the Prophet ﷺ. Their conclusion was a dark one: to assassinate him.

The Secret Meeting at Dar Al-Nadwah

According to Ibn Hisham and other classical Seerah sources, the chiefs of Quraysh gathered to decide how to stop the Prophet ﷺ. They debated three proposals:

1. Imprison him
2. Exile him
3. Kill him

They rejected the first two options, fearing he would continue spreading Islam from afar. Finally, Abu Jahl proposed that a group of strong young men from every tribe should jointly attack the Prophet ﷺ so that no single tribe could be blamed. Each tribe would share the responsibility of bloodshed, preventing the Banu Hashim from seeking revenge.

This was the plan that Quraysh approved.

Allah revealed their conspiracy in the Qur’an:

{وَإِذْ يَمْكُرُ بِكَ الَّذِينَ كَفَرُوا لِيُثْبِتُوكَ أَوْ يَقْتُلُوكَ أَوْ يُخْرِجُوكَ ۚ وَيَمْكُرُونَ وَيَمْكُرُ اللَّهُ ۖ وَاللَّهُ خَيْرُ الْمَاكِرِينَ}(سورة الأنفال 30)

“And (remember) when the disbelievers plotted against you to imprison you, or kill you, or expel you. They planned, and Allah planned—and Allah is the best of planners.” (Qur’an 8:30)

This verse refers directly to the meeting in Dar Al-Nadwah and their wicked plan.

Divine Intervention and the Warning to the Prophet ﷺ

Before Quraysh could attack his home, Allah protected His Messenger ﷺ. Angel Jibrīl came to the Prophet ﷺ and informed him of the plot and commanded him to leave Mecca immediately.

This protection is also reflected in the Qur’an:

{إِلَّا تَنْصُرُوهُ فَقَدْ نَصَرَهُ اللَّهُ…}(سورة التوبة 40)
 

“If you do not help him, Allah has already helped him…” (Qur’an 9:40)

Ali ibn Abi Talib Sleeping in the Prophet’s Bed

To ensure his safe escape, the Prophet ﷺ asked Ali ibn Abi Talib رضي الله عنه to sleep in his bed that night. This brave act confused the assassins and delayed their attack until morning.

Ibn Hisham narrates:

وَبَاتَ عَلِيٌّ عَلَى فِرَاشِ رَسُولِ اللَّهِ ﷺ تِلْكَ اللَّيْلَةَ

“Ali slept in the bed of the Messenger of Allah ﷺ on that night.”

This highlighted Ali’s courage and his unwavering loyalty.

The young men chosen from each tribe silently surrounded the Prophet’s home, waiting for him to emerge so they could strike simultaneously. But Allah had a different plan—one of protection, escape, and miracle.

7. The Prophet’s ﷺ Secret Departure from Mecca

With the Quraysh’s assassination plan in motion, Allah granted His Messenger ﷺ permission to leave Mecca—but this departure had to be carried out with complete secrecy. The Hijrah was not simply a relocation; it was a divinely guided mission that would change the course of history. Every step demonstrates the Prophet’s ﷺ wisdom, trust in Allah, and meticulous planning.

Leaving Ali ibn Abi Talib رضي الله عنه in His Place

To protect himself and ensure the safety of people’s belongings, the Prophet ﷺ instructed Ali ibn Abi Talib رضي الله عنه to sleep in his bed that night. This courageous act allowed the Prophet ﷺ to leave safely while also ensuring the return of the trusts the Quraysh had deposited with him.

This moment is referenced in the Qur’an:

{وَمِنَ النَّاسِ مَن يَشْرِي نَفْسَهُ ابْتِغَاءَ مَرْضَاتِ اللَّهِ}

“And among the people is he who sells himself, seeking the pleasure of Allah.” (Surah Al-Baqarah 2:207)

Many scholars interpret this verse as referring to Ali رضي الله عنه during this event.

The Prophet ﷺ Escapes Quraysh’s Surrounding Guards

According to authentic narrations, the Quraysh surrounded the Prophet’s ﷺ house, waiting for him to emerge. Yet Allah protected His Messenger in a miraculous way.

It is narrated that the Prophet ﷺ recited:

{وَجَعَلْنَا مِن بَيْنِ أَيْدِيهِمْ سَدًّا وَمِنْ خَلْفِهِمْ سَدًّا فَأَغْشَيْنَاهُمْ فَهُمْ لَا يُبْصِرُونَ}

“And We placed before them a barrier and behind them a barrier, and We covered them so they do not see.” (Surah Yā-Sīn 36:9)

He then walked past them without being seen.

The Prophet ﷺ went to the house of Abu Bakr al-Ṣiddīq رضي الله عنه, who had long been preparing for this moment. Abu Bakr expressed immense joy when he learned he would accompany the Prophet ﷺ.

A beautiful narration states:

“عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا: قَالَ رَسُولُ اللَّهِ ﷺ لِأَبِي بَكْرٍ: “قَدْ أُذِنَ لِي فِي الْخُرُوجِ” فَقَالَ أَبُو بَكْرٍ: الصُّحْبَةُ يَا رَسُولَ اللَّهِ؟”

‘Aishah narrated: The Messenger of Allah ﷺ said to Abu Bakr, “I have been given permission to leave.” Abu Bakr said, “May I be your companion, O Messenger of Allah?” (Sahih al-Bukhari)

Abu Bakr wept out of happiness, and Aishah رضي الله عنها said she never saw a man weep from joy before that day.

8. The Cave of Thawr: Trust in Allah

The Prophet ﷺ and Abu Bakr رضي الله عنه took refuge in the Cave of Thawr, a small and secluded cave south of Mecca. This moment in the Hijrah is one of the most powerful demonstrations of tawakkul (absolute trust in Allah) in Islamic history. Despite the danger surrounding them, their hearts remained firm, knowing that Allah’s protection is greater than any threat.

The Quraysh Trackers Reach the Cave

The Quraysh searched desperately for them, placing a heavy reward for anyone who could capture or kill them. Their best trackers followed the trail all the way to the entrance of the cave—so close that Abu Bakr feared for the Prophet’s ﷺ safety.

He said:

“If one of them were to look down at his feet, he would see us.”

The Prophet ﷺ responded with unwavering certainty, comforting his companion.

Allah revealed this moment in the Qur’an as a timeless reminder of divine support:

{إِذْ يَقُولُ لِصَاحِبِهِ لَا تَحْزَنْ إِنَّ اللَّهَ مَعَنَا}
“When he said to his companion, ‘Do not grieve; indeed Allah is with us.’” (Surah At-Tawbah 9:40)

This verse highlights:

• The honor of Abu Bakr as “the companion” of the Prophet ﷺ,
• The Prophet’s ﷺ complete reliance on Allah,
• The tranquility Allah sends to the believers in moments of fear.

Allah protected His Messenger ﷺ and Abu Bakr رضي الله عنه in miraculous ways. According to narrations, a spider spun a web over the entrance, and a pair of doves nested, giving the trackers the impression that no one had entered the cave for a long time.

Thus, the Quraysh turned back, leaving the Prophet ﷺ and his companion unharmed.

They remained in the cave for three nights, supported by:

• Asma’ bint Abi Bakr, who secretly brought food,
• Abdullah ibn Abi Bakr, who gathered intelligence,
• Amir ibn Fuhayrah, who led his flock over the footprints to cover their tracks.

Every individual played a crucial role in protecting the Prophet ﷺ during this sacred migration.

9. The Journey From Thawr to Medina

After spending three nights in the Cave of Thawr, the Prophet Muhammad ﷺ and Abu Bakr رضي الله عنه began the next stage of their journey toward Medina. This part of the journey required courage, strategy, and reliance on Allah’s guidance.

To avoid detection by Quraysh trackers, the Prophet ﷺ chose a less-traveled route, moving southward before turning north. He was accompanied by:

• Abu Bakr رضي الله عنه, his loyal companion
• ‘Abdullah ibn Urayqit, a skilled guide who knew the safe paths to Medina

Along the way, they faced natural obstacles, heat, and hunger, yet their hearts remained firm. The Prophet ﷺ demonstrated patience and foresight in every step.

Allah emphasizes reliance on Him during hardship:

{وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ}
“And whoever relies upon Allah—He is sufficient for him.” (Surah At-Talaq 65:3)

This verse exemplifies the principle the Prophet ﷺ embodied during the journey.

10. The Joyful Arrival at Quba and Then Medina

After days of traveling, the Prophet ﷺ reached Quba, just outside Medina. His arrival marked the beginning of a new chapter for Islam and the Muslim Ummah.

Establishing Masjid Quba

At Quba, the Prophet ﷺ laid the foundation for Masjid Quba, the first mosque in Islam. This mosque symbolized:

• A safe community for Muslims
• The establishment of Islam as a social and spiritual system
• The embodiment of faith, unity, and community service

The Qur’an praises those who help and support the Prophet ﷺ:

{وَالَّذِينَ يَسْتَجِيبُونَ لِلَّهِ وَالرَّسُولِ أُو۟لَـٰئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ}

“And those who respond to Allah and the Messenger—they will be with those upon whom Allah has bestowed favor of the prophets, the truthful, the martyrs, and the righteous.”
(Surah An-Nisa 69)

When the Prophet ﷺ finally entered Medina, he was welcomed warmly by its residents, both Ansar and new converts from Aws and Khazraj. The people sang:

“Tala‘a al-badru ‘alayna min thaniyyatil-wada‘…”

This song of joy expressed the immense relief, hope, and happiness the community felt at the Prophet’s ﷺ safe arrival.

Significance of the Arrival

• It marked the birth of the first Islamic state.
• Muslims gained the freedom to practice Islam openly.
• The Hijrah demonstrated the power of faith, strategy, and divine protection.
• Medina became the foundation for spreading Islam across the Arabian Peninsula.

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Conclusion

The Prophet Muhammad’s migration to Medina was not just a physical journey—it was a divine turning point that shaped the future of Islam.
Every station—persecution, pledges, divine permission, the cave, and the final arrival—was part of Allah’s perfect plan.

Today, the Hijrah reminds Muslims worldwide of the importance of sacrifice, unity, and reliance on Allah in the face of adversity. By studying this remarkable journey, believers gain not only historical knowledge but also spiritual inspiration to apply in their daily lives.

The Hijrah established a thriving community built on faith and justice, laying the foundations for centuries of Islamic civilization. The Hijrah remains a timeless symbol of resilience, hope, and divine support.