Dr. Ali bin Said Al-Riyami

Head of the History Department, College of Arts and Social Sciences

The Prophet’s Hijrah was not merely a journey of escape from the persecution of the polytheists, nor was it simply a geographical migration from Makkah to Madinah. Rather, it was one of the greatest turning points in human history—a moment when Islam moved from a besieged call to faith to the establishment of an organised state, and from a position of vulnerability to the defence of rights and the foundation of a unified community.

On the surface, the event appears to be the departure of the Prophet Muhammad (peace and blessings be upon him) and his companion, Abu Bakr al-Siddiq (may Allah be pleased with him), from Makkah—a city that held a special place in the Prophet’s heart and was the most beloved land to him. As he said:

“By Allah, you are the best of Allah’s lands and the most beloved of Allah’s lands to Him. Had I not been driven out of you, I would never have left.”

The Hijrah was a carefully planned transition into a new phase. Its vision had begun to take shape years before its actual execution, as the Prophet (peace and blessings be upon him) sought secure environments where his followers could be protected and the message of Islam preserved. The migration to Abyssinia was an early indication of strategic thinking beyond the confines of Makkah, while the journey to Ta’if represented an attempt to find a new and safe horizon for the mission. Later, the First and Second Pledges of al-‘Aqabah laid the political and social foundations that would support the emerging Islamic state in Yathrib (Madinah).

Because great undertakings cannot be sustained by emotion alone, the Hijrah offers a timeless lesson in strategic planning and risk management. The migration was characterised by meticulous preparation, strict confidentiality, careful allocation of responsibilities, and the deliberate selection of routes. This was clearly demonstrated when Ali ibn Abi Talib (may Allah be pleased with him) slept in the Prophet’s bed to mislead those plotting against him; when Abdullah ibn Abi Bakr was tasked with gathering and conveying intelligence on Quraysh activities; when Amir ibn Fuhayrah helped conceal their tracks by grazing sheep along their route; and when a path contrary to the usual route to Madinah was deliberately chosen. Together, these measures conveyed a powerful message: faith does not negate the need to take practical measures, and reliance upon Allah is inseparable from planning, vigilance, preparedness, and the anticipation of multiple possibilities.

Yet perhaps the greatest achievement of the Hijrah was the creation of a new kind of individual and society. Upon his arrival in Madinah, the Prophet (peace and blessings be upon him) immediately began laying the foundations of a community built not on tribal loyalties, revenge, or pride of lineage, but on faith, justice, equality, mutual solidarity, and the protection of rights. The construction of the mosque was the first clear declaration of the centrality of values in the new state. It was far more than a place of worship; it served as a unifying institution for education, consultation, the administration of community affairs, and the cultivation of a shared civic consciousness.

The establishment of brotherhood (Mu’akhah) between the Muhajirun (Immigrants) and the Ansar (Helpers) then presented one of the most remarkable expressions of human solidarity in history. The Muhajirun had left behind their wealth, homes, and cherished memories in Makkah, arriving in Madinah with little more than their faith and trust in Allah’s promise. In response, the Ansar opened their hearts before they opened their homes, sharing their resources, shelter, and opportunities with their new brothers and sisters.

This brotherhood was far more than a social arrangement; it was a profound humanitarian response to the wounds of displacement and loss. It highlights the deep human dimension of the Hijrah, which redefined relationships among people based on dignity rather than lineage, rights rather than power, and shared responsibility rather than narrow self-interest.

In Madinah, the new community was not confined to its own followers alone. The Constitution of Madinah was established to regulate relations between Muslims, Jews, and other social groups, affirming principles of coexistence, citizenship, shared responsibility, the protection of rights, and the preservation of public security. In this way, the Hijrah offered an early model of a pluralistic society governed by a common charter that united its diverse communities under a shared framework of rights and obligations.

The Prophet’s Hijrah did not merely alter the geographical position of the Islamic mission; it transformed the very meaning of the individual within society. It taught that genuine strength begins with the cultivation of trust, and that a just state is not founded on the exercise of power alone, but on faith, awareness, institution-building, social solidarity, and the protection of human dignity.

For this reason, the decision of Umar ibn al-Khattab (may Allah be pleased with him) to designate the Hijrah as the starting point of the Islamic calendar was far from arbitrary. Rather, it was a profound acknowledgement that this moment marked the birth of a nation and the beginning of a civilisational project whose influence would extend far beyond its time and place.