The Pledge of Al-Aqabah

The Muslims' Difficulties after the Isra and Mi'raj

Quraysh did not understand the meaning of the Isra and Mi'raj, and many of those who had converted to Islam did not comprehend the significance of this event that we presented earlier. Consequently, a group of these individuals turned away from following the Prophet Muhammad after having followed him for a considerable period. As a result, Quraysh's hostilities towards Muhammad and the Muslims escalated until they were greatly distressed by them.

Muhammad no longer had hope in winning the support of the tribal leaders of Quraysh after they rejected him, including Thaqif from Taif and the tribes of Kindah, Kalb, Banu 'Amir, and Banu Hanifa, when he had presented himself to them during the Hajj season. After these successive rejections, Muhammad began to feel that he had no remaining prospects of guiding any member of the Quraysh toward the truth.

However, other tribes outside of Quraysh, situated in the vicinity of Mecca and coming from various regions of Arabia, perceived Muhammad's isolation and the enmity that Quraysh had generated around him. This made every supporter of Muhammad their enemy, and every aid to him a threat to them. Consequently, their turning away from him increased. Despite Muhammad's confidence in the protection provided by Hamza and Umar and his belief that Quraysh would not harm him more than they had already done by isolating him from his own tribe, the Hashemites and the Banu Abd al-Muttalib, he saw his Lord's message enclosed within a circle of followers, who were few in number and weak. They were on the verge of being annihilated or losing their faith if they did not receive divine assistance and victory.

As days passed, Muhammad found himself increasingly isolated from his people, while Quraysh's hatred towards him grew. Did this isolation weaken his resolve, or did it strengthen his determination?

Muhammad's Resilience

Certainly not! Instead, his faith in the truth that had come to him from his Lord only increased. These considerations that may unsettle ordinary souls did not affect him and his companions; rather, they elevated their faith and conviction. Muhammad and those around him remained steadfast in their trust in God's victory for him and the exaltation of his religion above all others. The storms of hatred did not shake his resolve; he continued to stay in Mecca throughout the year. He was not concerned about the loss of wealth, neither his own nor Khadijah's. He did not waver in his self-worth, nor did his spirit aspire to anything other than the victory he had no doubt that God would grant him.

When the Hajj season arrived, and people from various regions of the Arabian Peninsula gathered in Mecca, he began inviting the tribes to the truth he had brought, regardless of whether they showed interest in his call or turned away from it or responded unfavorably. Some of the foolish Quraysh harassed him when he conveyed God's message to the people, but their ill intentions did not affect his peace of mind and his confidence in tomorrow.

The One of Majesty had sent him with the truth, and there was no doubt that He would support this truth. God had revealed to him to argue with people in the best possible manner, even if there was enmity between him and them, and to speak to them with gentle words, hoping that they might remember or fear. He was to endure their harm with patience, for God is with the patient ones.

The Promise of Victory from Yathrib

Muhammad did not have to wait for more than a few years until he began to see the signs of victory on the horizon, with the first glimpses coming from the direction of Yathrib. Yathrib held a special place in Muhammad's heart, not just for its role in trade, but because of his family ties to the city. It was also the place where his mother, Aminah, used to perform an annual pilgrimage before her passing. Additionally, his maternal relatives, the Banu Najjar, lived in Yathrib. Moreover, the city held the grave of his father, Abdullah bin Abd al-Muttalib.

Abdullah's grave had been visited by Aminah when she traveled to Yathrib with a young Muhammad, around the age of six. Together, they visited the grave and then returned to Mecca. Tragically, Aminah fell ill during their journey back and passed away. She was buried in a place called Abwa, midway between Yathrib and Mecca.

Given these connections and Muhammad's prayers in the direction of Yathrib, using the Al-Aqsa Mosque in Jerusalem as his qibla (direction of prayer), a place revered by his predecessors Moses and Jesus, it is no wonder that the signs of victory for Muhammad and Islam began to emerge from the city of Yathrib. The stage was set for Muhammad's migration to Yathrib, where he would find the support and circumstances necessary for the triumph and spread of Islam.

The Aws, Khazraj, and the Jews

The circumstances aligned uniquely in Yathrib to pave the way for this opportunity, unlike any other place. The Aws and the Khazraj, both pagan tribes, coexisted with the Jews in Yathrib. This coexistence was often marked by animosity and even escalated to violence. Historical accounts tell us that Christians in the Byzantine Eastern Roman Empire, who harbored strong resentment toward Jews for their perceived role in the crucifixion and mistreatment of Jesus, once launched an attack on Yathrib with the intention of killing its Jewish population. When they failed to achieve their goal, they sought the assistance of the Aws and Khazraj tribes in luring the Jews, ultimately leading to the killing of a considerable number of them.

This event shifted the balance of power away from the Jews and elevated the Arab Aws and Khazraj to a higher status in the city, giving them more influence over its affairs. Subsequently, the Arabs attempted to reconcile with the Jews, seeking to benefit from their expertise in agriculture and water management. Although they initially succeeded in their dealings, the Jews eventually realized the trap set for them.

As a result, animosity and resentment grew between the Jews of Yathrib and the Arab Aws and Khazraj, and vice versa. The followers of Moses, fearing that the alliance of the Aws and Khazraj with the Arab tribes would threaten the people of the Book (the Jews), adopted a political strategy different from outright confrontation in battles. They chose the strategy of intrigue and division, sowing discord and hostility between the Aws and Khazraj tribes. This strategy successfully ensured the security of the Jews while allowing them to expand their trade and wealth, regain lost influence, and reclaim lost property.

The Spiritual Impact of Living Among Jews

The proximity of the Arabs and Jews in Yathrib had a deeper spiritual impact on the Aws and Khazraj tribes compared to the rest of the Arabian Peninsula, beyond the struggle for sovereignty and power. The Jews, as People of the Book and advocates of monotheism, criticized their pagan neighbors for worshipping idols and warned them of the coming of a prophet who would judge and propagate the Jewish faith.

However, this message did not resonate with the Arab tribes for two reasons. Firstly, the ongoing conflicts between Christianity and Judaism meant that the Jews of Yathrib did not seek more than safety and the opportunity to engage in trade with their Christian neighbors. Secondly, the Jews considered themselves the chosen people of God and were unwilling to accept that another community could hold a similar status. Consequently, they neither promoted their religion nor accepted its propagation beyond the Children of Israel.

Despite these two reasons, the close proximity and trade relationships between the Jews and the Arab tribes, specifically the Aws and Khazraj of Yathrib, made them more receptive to discussions on spiritual matters and various religious topics than other Arab communities. This is evident in the fact that the Arabs did not respond to Muhammad's spiritual message as readily as the people of Yathrib did.

Swaid bin Al-Samit

Swaid was a prominent figure among the noble leaders of Yathrib, to the extent that his people referred to him as "Al-Kamil" due to his physical appearance, character, honor, and lineage. During the period in question, Swaid traveled to Mecca as a pilgrim. There, Muhammad approached him and invited him to Islam and to worship Allah.

Swaid responded by saying, "Perhaps the one who is with you is similar to the one who is with me!" Muhammad inquired, "And who is the one with you?" Swaid replied, "The wisdom of Luqman". Muhammad requested Swaid to share Luqman's wisdom with him, and Swaid did so. Muhammad then told him, "This speech is good, but what I have with me is better; it is the Quran, which Allah has revealed to me as guidance and illumination".

Muhammad recited verses from the Quran to Swaid and invited him to embrace Islam. Swaid was deeply moved by what he heard and said, "This is indeed good". He then left to contemplate his decision. Some people later claimed that when Swaid was killed by the Khazraj tribe, he died as a Muslim.

Iyas ibn Mu'adh

It's not only Swaid bin Al-Samit that reflects the spiritual influence of the Jews and the Arabs in Yathrib (Medina). There was tension and enmity between the Aws and Khazraj tribes and the Jews of Yathrib. Each side sought alliances with the Arab tribes against the other. During this period, Abu Al-Haysar Anas ibn Rafi came to Mecca as a pilgrim, and Muhammad invited him to Islam. Anas brought with him a group of young men from the tribe of Banu Abd al-Ashhal, including Iyas ibn Mu'adh. Muhammad asked them about their mission, and Anas mentioned that they sought wisdom similar to that of Luqman. Muhammad asked to present their wisdom, and after hearing it, he recited the Quran and invited them to Islam. Iyas ibn Mu'adh, a young boy at the time, was deeply affected by what he heard and said, "This is excellent". He returned to Yathrib with the message of Islam, but the rest of his group did not embrace Islam at that time. Some even claimed that he died as a Muslim when the Khazraj later killed him.

Shortly after, the Battle of Bu'ath occurred, which was a fierce battle between the Aws and Khazraj. The Jews had manipulated both sides to fight each other. Abu Asid, who was leading the Aws, had strong hatred towards the Khazraj. During the battle, the Aws initially fled in defeat, but they later rallied and defeated the Khazraj. The Aws set fire to the date palms and homes of the Khazraj, seeking revenge. Sa'd ibn Mu'adh al-Ashhali intervened to save their date palms and homes.

The aftermath of this battle made both the Aws and Khazraj realize the consequences of their actions. They sought to establish a monarchy, and Abdullah ibn Ubayy was their choice for his status and wisdom. However, events unfolded differently, and Abdullah ibn Ubayy was not able to gain the power he desired.

Meanwhile, some members of the Khazraj had embraced Islam while on a pilgrimage to Mecca. Upon their return, they conveyed the message of Islam to their people, and many were eager to embrace the new faith. The people of Yathrib, both Aws and Khazraj, began to see the unifying potential of Islam and Muhammad as a Prophet and leader.

The First Pledge at Al-Aqaba

When the year turned, the sacred months returned, and the time for the pilgrimage to Mecca approached, twelve men from the people of Yathrib (later known as Medina) arrived for the pilgrimage. They met with the Prophet Muhammad at Al-Aqaba and pledged allegiance to him in what is known as the First Pledge at Al-Aqaba. They pledged not to associate partners with Allah, not to steal, not to commit adultery, not to kill their children, not to bring false accusations against one another, and not to disobey the Prophet in matters of goodness. They were promised Paradise if they upheld these principles, and if they erred, their affairs would be left to Allah's judgment, who could either punish or forgive.

Muhammad entrusted Mus'ab ibn Umayr to teach them the Quran, educate them about Islam, and help them understand the religion. After this pledge, Islam began to spread more widely in Yathrib.

Mus'ab stayed with the Muslims of Yathrib, teaching them their religion and witnessing the increasing acceptance of Islam among the Ansar (the residents of Yathrib who became Muslim). When the sacred months ended, Mus'ab returned to Mecca to inform the Prophet Muhammad of the Muslims' situation in Yathrib. He conveyed that the Ansar in Yathrib had grown in numbers and faith and that they planned to come to Mecca in greater numbers for the upcoming pilgrimage season with stronger faith in Allah.

Upon hearing this news, Muhammad began contemplating the situation. The Ansar in Yathrib were becoming a larger and stronger community of believers each day, finding security and support among themselves that they couldn't find in Mecca, where they faced persecution from the Quraysh. Muhammad also remembered the first group of converts from Yathrib, who were the first to accept Islam and who had shared the history of enmity between the Aws and Khazraj tribes. When these tribes embraced Islam, there would be no one more honored and beloved than Muhammad among them.

Muhammad understood that it might be in the best interest of the Muslims to migrate to Yathrib, where they could find security, protect their faith, and practice Islam freely. He knew that his own status in Mecca was not strong enough to protect the growing Muslim community from the harm and harassment of the Quraysh.

The pilgrimage season in that year, 622 CE, brought many pilgrims from Yathrib to Mecca, numbering seventy-five Muslims among them, including seventy-three men and two women. When Muhammad learned about their arrival, he realized the significance of the opportunity and began contemplating a second pledge (known as the Second Pledge at Al-Aqaba) to solidify the Ansar's commitment to him and to establish a strong community of believers in Yathrib.

Muhammad secretly contacted their leaders and met them at Al-Aqaba in the middle of the night during the days of Mina. He informed them of his plan and sought their commitment to support and protect him and the Muslim community, as they were the most suitable allies. The Ansar, after deliberation, agreed to pledge their allegiance to him and Islam, and thus, the Second Pledge at Al-Aqaba took place, setting the stage for the migration of the Muslims to Yathrib, which would become the city of Medina, in the following year.

The Dialogue Before the Pledge

"I pledge allegiance to you on the condition that you protect me from what you protect your women and children from".

Al-Bara' bin Ma'rur was a leader among his people and one of their elders. He had embraced Islam after the First Pledge at Al-Aqaba and fully practiced the teachings of Islam. However, he continued to pray facing the Kaaba, while at that time, the Muslims collectively prayed towards Al-Aqsa Mosque in Jerusalem. When Al-Bara' and his people disagreed on this matter and consulted the Prophet upon their arrival in Mecca, Muhammad permitted Al-Bara' to continue facing the Kaaba.

When Muhammad asked the Muslims of Yathrib (Medina) to pledge allegiance to him, ensuring they would protect him as they protect their own women and children, Al-Bara' immediately extended his hand and said, "We pledge allegiance to you, O Messenger of Allah! We are people of warfare and unity; we have inherited this from our ancestors".

However, before Al-Bara' could complete his statement, Abu Al-Haitham bin Al-Taihan objected, saying, "O Messenger of Allah, between us and the men (referring to the Jews) are intertwined relationships and ties that we have cut off. If we commit to this pledge and then Allah makes it clear to you that you should return to your people and leave us, would you do so?" Muhammad smiled and replied, "Rather, it is blood for blood and destruction for destruction. You are of me, and I am of you. I fight those you fight and make peace with those you make peace with".

The people accepted this pledge, and Abbas bin Abada interjected, saying, "O people of Khazraj! Do you know the gravity of what you are pledging to this man? You are pledging to fight against the red and the black (meaning all the people) on his behalf. If you think that if your wealth is seized, your nobles are killed, and your leadership is destroyed, then you should reject him now. But if you believe that what you are giving him is better for you, then take him, for, by Allah, he is the best for this world and the Hereafter".

The people replied, "We accept him under the condition that we might be harmed in our wealth and our nobles may be killed". Muhammad assured them by saying, "Paradise".

They extended their hands, and he extended his, and they pledged allegiance to him. After they had completed the pledge, the Prophet asked them to appoint twelve leaders from among themselves, nine from the Khazraj tribe and three from the Aus tribe, to be responsible for their people. He likened this appointment to the role of Jesus's disciples and assured them that he would stand as their guarantor, much like the guarantee Jesus provided for his disciples. Their second pledge was based on their commitment to listen and obey, both in ease and hardship, in what pleases them and what displeases them, and to speak the truth wherever they were without fearing the blame of the blamers.

All of this took place in the solitude of the night at the location of Al-Aqaba, with the people confident that only Allah was watching over them. However, as they were about to complete the pledge, they heard a voice from Quraysh shouting, "Muhammad and the Sabaa (referring to the people of Yathrib) have gathered to wage war against you!" This was a man who had gone out for some personal affair and learned about the gathering of the people. He sought to disrupt their plans and sow fear among them. Yet, the Khazraj and the Aus remained steadfast and loyal to their commitment, even though their pledge had been exposed. Abbas bin Abada, who had heard about this intruder, later spoke to Muhammad and said, "I swear by the One who sent you with the truth, if you wish, tomorrow we will bring you the heads of the people of Mina with our swords!" Muhammad's response was, "We were not commanded to do that. Go back to your camps". They returned to their sleeping places and rested until morning.

Quraish and the Pledge at Al-Aqaba

As dawn broke, news of the pledge at Al-Aqaba reached the Quraish, causing them great concern. They began visiting the Khazraj tribe in their homes, admonishing them, and asking why they would pledge allegiance to the messenger Muhammad against their own people. The pagans of Quraish vehemently denied the existence of any such pledge. Meanwhile, the Muslims remained silent, witnessing Quraish's attempts to discredit them and their commitment.

The people of Yathrib (later known as Medina) packed their belongings and returned to their city before Quraish could ascertain the details of what had transpired. When Quraish learned of the true events, they sought out the people of Yathrib, eventually capturing Sa'ad bin Ubadah. Sa'ad was later ransomed by Jubair bin Mut'im and Al-Harith bin Umayyah, as he used to provide protection to them during their trade journeys to Syria when passing through Yathrib.

Despite the efforts of Quraish, they never underestimated the strength of Muhammad's message. They had been aware of him for thirteen continuous years since the beginning of his prophethood. They had exhausted all forms of passive resistance against him, yet he persisted, and the conflict between them had been two-sided. They recognized the firmness of Muhammad's faith in the truth of his message, which he never wavered from. He was unyielding, unafraid of harm, and unwavering in his commitment.

Quraish had long believed that they were on the verge of victory, that they could isolate Muhammad and his followers, and that they could pressure them into submission. However, this new pledge opened a door of opportunity for Muhammad and his companions, offering hope of overcoming Quraish's dominance or, at the very least, the hope of freely spreading their faith and challenging the idols and idol-worship. The people of Yathrib, the Aus and Khazraj tribes, had allied themselves with Muhammad, and this allowed the Muslim community to establish a presence and freely practice their religion in Yathrib.

Quraish had to consider their next steps carefully to thwart Muhammad's growing influence. The battle that was unfolding between them was a matter of life or death, and victory for either side was far from guaranteed. Muhammad had a divine mandate, and the struggle between truth and falsehood had reached its zenith. For Quraish, the stakes had never been higher, and the outcome of this conflict would shape their future significantly.

Therefore, Quraish meticulously contemplated their strategy to counteract Muhammad's actions and suppress this new movement. Muhammad, on the other hand, faced a decisive confrontation that would either solidify his mission's success or lead to his community's obliteration. This was a battle of wits, resolve, and strategic precision, and Muhammad understood the gravity of the situation as he navigated this critical phase in his prophetic mission.

The Migration of Muslims to Yathrib

The Prophet Muhammad instructed his companions to join the Ansar (the residents of Yathrib) and migrate to Yathrib while leaving Mecca individually to avoid arousing suspicion or provoking a backlash from the Quraysh.

The Muslims began their migration, either individually or in small groups. However, the Quraysh soon became aware of this and tried to prevent anyone from leaving Mecca to either dissuade them from their faith or subject them to torture and persecution. It was even reported that if a woman from the Quraysh wanted to leave with her husband, the Quraysh would prevent her from doing so. They also detained anyone they could who had not complied with their orders. However, the Quraysh could not do more than that to prevent the migration, as they did not want to risk igniting a civil war among their various tribes if they tried to kill a member of another tribe.

The migration of Muslims to Yathrib continued, and Muhammad remained in Mecca, but no one knew whether he intended to stay or migrate. The Quraysh remained unaware of his ultimate plans. Muhammad had previously given permission to some of his companions to migrate to Abyssinia, so when he began calling the people of Mecca to Islam, no one knew for sure whether he would remain or migrate.

It is said that when Abu Bakr sought Muhammad's permission to migrate to Yathrib, Muhammad advised him not to rush and wait, suggesting that Allah might provide him with a companion for the journey. This indicates that Muhammad did not reveal his intention to migrate immediately, keeping the situation ambiguous to avoid confrontation with the Quraysh.

Quraysh and the Prophet's Migration

The Quraysh saw the Prophet's migration to Yathrib (later known as Medina) as a major setback. The Muslim community in Mecca had grown significantly, and they were becoming a force to be reckoned with. Now, with the arrival of the Muhajirun (the Muslim immigrants from Mecca) in Yathrib, the Muslim community was gaining more strength. The Quraysh feared that the Yathrib residents would boycott Mecca or cut off trade routes to the Levant, potentially starving the city, much like the Quraysh had attempted to do to Muhammad and his followers when they imposed the boycott, which lasted for three years.

If Muhammad were to join the Muslims in Yathrib, with his known qualities of steadfastness, wisdom, and foresight, the Quraysh worried that the Yathrib residents would take matters into their own hands, possibly causing harm to Mecca or disrupting its trade. The only remaining option, from the Quraysh's perspective, was to kill Muhammad to relieve themselves of this constant worry.

However, such an act would lead to bloodshed and civil strife among the Quraysh tribes, a situation they wished to avoid. The Quraysh gathered to discuss their predicament and how to prevent Muhammad from leaving Mecca.

One suggestion was to confine Muhammad in a house, lock the door, and wait until he faced a fate similar to other poets and leaders who had come before him, such as Zuhayr and al-Nabigha. However, this proposal was not favorable to the Quraysh.

Another proposal was to expel Muhammad from their lands, but they feared he might join the residents of Medina and return with a stronger force.

Ultimately, they settled on a plan to send a young man from each tribe, each armed with a sharp sword, to simultaneously strike Muhammad with a single blow, dispersing his blood among the tribes. This would make it impossible for Banu 'Abd Manaf (Muhammad's clan) to seek revenge against all the tribes, and they would likely accept blood money (diyah) instead.

The Quraysh found this plan appealing, thinking that it would put an end to the division within their ranks and rid them of the constant threat posed by Muhammad and his followers. They believed that after this, Muhammad's mission would die down, and those who had migrated to Yathrib would eventually return to their people, their religion, and their idols. The Quraysh approved of this plan and were hopeful that it would solve their problems.