Migration of the holy Prophet (PBUH) from Mecca to Medina deserves to be the starting point of the Islamic history. It also deserves to be a banner of the True Religion, because it is the practical aspect of belief. To this effect, Allah, Glory be to Him, says: “As to those who believed but did not migrate, you owe not duty of protection to them until they do migrate.” [IIX ; 72]

Beyond a shadow of doubt, the religion of Islam is not a mere conviction, but rather commitment and practice. It is not mere theoretical knowledge, but rather submission and surrender to the Lord of all worlds. Migration is true manifestation and substantiation of this commitment and submission. It is the highest degree of sacrificing the present world for the sake of the Hereafter and   the climax of preferring Truth to Falsehood. Migration is not just a movement from a near place to a far one, nor is it leaving a barren land to a fertile one. Nay, rather it is compelling somebody who is safe with his people and firmly established in his place to abandon his mundane interests, to sacrifice his properties, to leave his position, and to safeguard himself from being seduced.[1]

Difficulties as such cannot be endured except by a true believer who is concerned with the soundness of his belief, and who endeavors to please his Lord. An anxious, feeble, and diffident man cannot endure such hardships. To this effect, Allah, Praise be to Hi, says: “If We had ordered them to sacrifice their lives or to leave their homes, very few of them would have done it.” [IV ; 66]

One of the lessons that are learned from migration is that there is a great contradiction, a continual conflict, and a fierce war between the principles of Truth and the delusions of Falsehood, between forces and elements of good and those of evil, and between the Messengers of guidance and the devils of misguidance. To the same effect, Allah, the Almighty, says: “Remember how the unbelievers plotted against you, to keep you on bonds, or slay you, or get you out (of your home). They plot and plan, and Allah, too, plans, but the best of planners is Allah.” [IIX ; 30]

What did the Prophet (PBUH) do in order that those people plotted against him?! They knew him well, they knew his truthfulness, trustworthiness, virtue, and his noble descent. They knew that he did nothing but called them to profess the unity of Allah and worship Him. They knew that he ordered them to be truthful in their speech, to discharge their trusts, to communicate with their relatives, to treat their neighbors well, and to keep away from dishonoring and shedding blood. They knew that he bade them to keep away from doing enormity, saying falsehood, encroaching upon orphans’ property, and defaming the chaste. They knew him as well as they knew their children. He is a mercy and a grace that are bestowed upon people…

Does a man such as this deserve to be plotted against?! Does a perfect man like this one deserve to be machinated against?! It is a battle between Truth and Falsehood. But as long as Allah’s Word is Paramount; and as long as His Divine Will is influential, so what He wants will come to happen, and what He does not want will never happen; and as long as there in no creature that will escape from dying and returning unto Him; then why does Allah want this conflict between Truth and Falsehood to exist?!... It is but Trial and Test, where success is generously recompensed.

Beyond a shadow of doubt, the present world is an abode of commission, Trial, and non-continuity. Whereas the Hereafter is an abode of honor, reward, and eternity. Trial in the present world uncovers the real nature of a believer to himself and to his surrounding. It uncovers his steadfastness to his principles, his perseverance on pleasing his Lord. It also shows how much he loves his Lord, and how he sacrifices everything for His sake. It uncovers his patience in hardships in order to preserve his religion, for hardships stimulate him to trust in Allah, and by trusting in Allah he is kept away from evil, and benefactions are brought to him. The results of his trust in the Lord increase his knowledge of Him and his love for Him….These significations are derived from Allah’s words: “But if it had been Allah’s will, he could certainly have exacted retribution from them, but (He lets you fight) in order to test you, some with others.” [XCVII ; 4] and from His words: “And We shall try you until We test those among you who strive their utmost and persevere in patience, and We shall try your reported (mettle)” [XCVII ; 31]

The messenger of Allah (PBUH) verily speaks the truth when he says: “This World is an abode of hardship not of rest, and an abode of distress not of rejoice. Whosoever knows it well will not be happy when being in welfare, and will not be sad when being in misfortune. Allah has made it an abode of trial, and He made the Hereafter an abode of recompense. Therefore, He made the trial of the present world a reason for the recompense of the Hereafter, and he made the reward of the Hereafter a recompense for the trial of the present world. Hence, He receives (deeds of righteousness) to give (good recompense), and he tries to reward.”

However, what are the consequences of Trial?! It is good generous reward in the present world and the Hereafter. It is protection and victory for believers, and frustration and disappointment for their enemies. So, the good outcome is for devout people, and Allah’s mercy is near to the good-doers…To this effect, Allah All High says, “Already has Our word been passed before (this) to Our Servants sent (by Us). That they would certainly be assisted. And that Our forces – they surely must conquer.” [XXXVII ; 171-173]

Let us examine what the Prophet (PBUH) said to those who had plotted against him in order to stop him, to kill him, or to drive him out. But now they were killed and dead in battlefield; and he ordered that they be buried in a well. He addressed them: “O people of the Well! O ’Utba Ibn Rabi’a! O Shaiba Ibn Rabi’a! O Umaiya Ibn Khalaf! O Aba Jahl Ibn Hisham! Have you found that which your Lord promised you true? For I have found that which my Lord promised me true. You accused me of lying when people believed me; you drove me out when people sheltered me; and you fought me when people supported me.” People said: “ O Messenger of Allah! Do you talk to people who have died and become cadaver?” He said: “You hear me no better than they do; but they can not answer me.”[2]

If Allah is with you, who will be against you? And if Allah is against you, who will be with you? O my Lord! What could the one who loses You ever find anything? And what could the one who finds You ever lose anything?!!..

Al-Ansar (The Helpers), to whom the Prophet (PBUH) emigrated, set a marvelous example of sacrifice and altruism and showed a unique pattern of cooperation among believers, deepness of their belief and the nobility of their feelings. Allah praised their act when He said: “But those who before them, had home (in Medina) and had adopted the faith – show their affection to such as came to them for refuge, and entertain no desire in their hearts for things given to the (latter), but give them preference over themselves, even though poverty was their (own lot). And those saved from the covetousness of their own souls – they are the ones that achieve prosperity.” [CIX ; 9]

Let us examine what Sa’ad Ibn Mu’ath, the leader of the Helpers (May Allah be pleased with him), said to the Prophet (PBUH) the night before the battle of Badr, as he talked on behalf of the Helpers: “O Messenger of Allah! We have believed in you, we have testified that what you have brought is the Truth, and we have given you our pledges and covenants to listen to you and obey you. So proceed with us for what you desire, for we are with you. I swear by Him, Who has sent you with the Truth that if you bid us to wade with you into the sea, we shall do that, and none of us shall tarry. We do not hate that you make us meet our enemy tomorrow. We are forbearing in warfare, and veracious at meeting (the enemies); so be on good terms with whomever you want, and forsake whomever you want; antagonize whomever you want, and make peace with whomever you want; take from our money whatever you want, and give us whatever you want; and what you take from us is dearer to us than that which you leave. May Allah let you see from us what makes you satisfied.”[3]

Those who sheltered and supported those who emigrated to them, for them Allah has prepared forgiveness and a generous reward, and they have won Allah’s good pleasure, which is the best thing that a human being could ever attain. Allah says: “Those who believed, emigrated and fought in the Cause of Allah, as well as those who gave (them) shelter and aid – they are (all) in very truth the believers; for them is forgiveness of sins and a provision most generous.” [IIX ; 74]

So great is the difference between those who oppose the Truth, and those who uphold it, between those who believe in the Prophet, and those who belie him, between those who drive him away, and those who shelter him, between those who fight him, and those who support him and between believers and non-believers. Allah says: “Is then the man who believes no better than the man who is rebellious and wicked? Not equal are they.” [XXXII ; 18]

He also says: “What! Do those who seek after evil ways think that We shall hold them equal with those who believe and do righteous deeds – that equal will be their life and their death?” [XCV ; 21]

Of the lessons and morals that are derived from the holy Prophet’s migration from Mecca to Medina is that the real meaning of trust in Allah is to take all measures and then to rely on Allah, the All Mighty.

It is well-known that the Prophet (PBUH) made a perfect plan for his migration. He concealed his movement and intention; he hired an expert guide who knew the way very well; he went to the Cave of Thawr, which is to the south of Mecca, in order to mislead those who went to the north. He charged every one of his men with a certain mission; he charged one with bringing news to him, another  with erasing the footprints, a third with bringing food; and he charged Ali Ibn Abi Talib (may Allah be pleased with him) with dressing his cloak and sleeping in his bed in order to camouflage the besiegers who intended to kill him. These delicate and numerous arrangements which the Prophet (PBUH) made did not emanate from personal fear; and he did not even depend on them, for he was so calm when his chasers arrived at the Cave and surrounded it in such a way that if one of them had looked at his foothold, he would have seen him and his venerable Companion, Abu Bakr (may Allah be pleased with him). Nonetheless, he did not say to his Companion any more than: “Do not grieve, for Allah is with us. O Aba Bakr! What do you think of two men and Allah is the third of them?!” it is narrated that Abu Bakr (may Allah be pleased with him) said: “O Messenger of Allah! They have seen us.” But the Prophet said: “Did not you read Allah’s words: ‘You will see them looking at you, but they see not’?” [VII ; 198]

In fact, the Prophet (PBUH) took all the necessary measures and precautions, then he relied on the Lord of the earth and heavens. This is the reality of trust in Allah.

No one who is worthier to receive Allah’s Victory and Assistance more than His Prophet (BPUH), who suffered greatly for the sake of Allah. Nonetheless, deserving Allah’s assistance does not mean neglecting its reasons and means. This is a great lesson which every Muslim and every believer should observe. He should take all measures and prepare for everything its needs and requirements. He should not leave himself under the mercy of blind fortunes. He should take measures as if they were all the things that are needed for success, then he should rely on Allah as if such measures are of no benefit at all. When previous Muslims understood reliance on Allah correctly, their flags fluttered on the earth from the east to the west, and they occupied a leading role among nations and peoples.

Today, if Muslims want to prevail over their enemy, and to reclaim their leading role among nations, in order to spread their Message, which is the Message of Truth and good, they should comprehend this profound lesson which the Prophet (PBUH) taught us through his migration. This lesson is that a true believer should take all measures, but then he should rely on Allah.

Ali Ibn Abi Talib (may Allah be pleased with him) said: “I do not know any one of emigrants who emigrated publicly except Omar Ibn Al-Khattab. When he intended to emigrate, he girded himself with his sword, hold his bow, and went to the Ka’aba where people of Quraish used to gather. He addressed them: ‘Whosoever wants his mother to lose him, his son to be orphaned, or his wife to become a widow, then let him meet me behind that valley’.”  

However, it might be asked: “Why did Omar (may Allah be pleased with him) emigrate publicly, challenging the polytheists without fear or apprehension, Whereas the Prophet (PBUH) emigrated secretly taking precaution?!” In other words, “Is Omar more courageous than the holy Prophet?!” He is definitely not, for the Prophet (PBUH) is the most courageous of all people. In the battle of Hunain, there was no one more steady and nearer to the enemy than the Prophet, and Ali said: “When the battle flares up and becomes violent, we take shelter with the Messenger of Allah (PBUH), for none of us is nearer to the enemy than he is.”[4]

The behavior of Omar (may Allah be pleased with him), or of any another Muslim, is considered as mere personal behavior. He can do whatever he likes in the way that he likes. But the Prophet (PBUH) is a legislator; and, therefore, all his actions which are related to the Religion are considered as legislations. Hence, if the Prophet (PBUH) had emigrated as Omar did, then breaking into dangers would have been a legislation, and it would have been obligatory or traditional; and people would have thought that taking precautions is something forbidden, and they would have cast themselves into jeopardy imitating their Prophet (PBUH). But Allah, the All Mighty, made the system of the heavens and the earth based on reasons and causes, and He made His Legislation in conformity with them. Therefore, Allah’s Favors are not gained except by reasons which He made  as the price wherefor.[5]

Migration in its reality is a psychological attitude, before being a bodily journey. It is deserting Falsehood, and seeking Truth. It is keeping away from prohibited things, and doing good things. It is leaving sins, and sticking to obedience. A true emigrant is someone who deserts what Allah and His Messenger have prohibited. Al-Bukhari narrated that Ibn Omar quoted the Messenger of Allah (PBUH) as saying: “A true Muslim is someone from whose hand and tongue people are safe. A true believer is someone whom people trust for their blood and property. And a true emigrant is  someone who deserts what Allah has prohibited.”[6]

Despite the fact that emigration from Mecca to Medina no longer exist, for the Prophet (PBUH) said: “There is no emigration after Al-Fateh (Conquest of  Mecca)”; but emigration from disobedience to obedience is accessible until the Day of Judgment.

Moreover, worshipping Allah at times of increasing temptations, and at times when caprices and corruption have prevailed, is considered as a sincere migration to Allah and his Messenger. To this effect, Allah says in a Devine Hadith, “Worship at times of hubbub, is like an emigration unto Me.”[7]

Ø    When emigration is for the sake of worldly interests, or for the sake of accumulating money!!!

Ø    When emigration is dissipating experiences, capacities, and potentialities for non-Islamic countries!!!

Ø    When emigration is escaping from responsibilities and from sacrificing!!!

Ø    When emigration is a cause for weakening Muslims and strengthening their enemies!!!

Ø    When emigration is a cause for enabling an enemy to occupy the land and exploit its resources!!!

Ø    When immigration is from a country where religious rituals are performed, to a country where all moral values have vanished!!!

Ø    When emigration is wasting the Religion and honor for the sake of wealth!!!

When emigration is as above-motivated, then it is an emigration for the sake of the Devil.

During his emigration, the Prophet (PBUH) and his Companion passed by the tribe of Khuza’a; so he entered the tent of Umm Ma’bad and took a rest, then he drank some milk from her sheep. When he went out, people asked her: “Describe him to us.” She said: “I saw a good-looking man, whose face is bright, his morals are good; he is handsome and charming. When he is silent, gravity overwhelms him; and when he talks, brilliance characterizes him. From far, he is the most handsome and the most splendid one among people; and from near, he is the prettiest and the nicest one among them. His speech is sweet; it is obvious, neither trivial nor comic. His speaking is like regular beads which follow one another. He is medium height, neither tall, nor short. He is like a branch between two branches, and he is the prettiest one of them, and the best standing. He has companions who surround him, if he speaks, they listen to him; and if he orders, they hasten to fulfill his order. He is served, and he has people who compete with each other to serve him. He is not frowning, nor weak-opinioned.” Then her husband said to her: “I swear by Allah that he is the one of Quraish; and I was about to follow him, and I shall do if I find a way for that.[8]