Arrival in Qubā’ - 20 September 622 A.D.

After presenting a brief account of the state of affairs prevalent in Madīnah and its inhabitants, we return to our actual subject. It has already been mentioned that when the Anṣār1 heard of the arrival of the Holy Prophet(sa) the plain of Madīnah began to echo with slogans proclaiming the Greatness of Allāh. People quickly began to arrange their weapons, and eagerly made haste to the direction from which the Holy Prophet(sa) was arriving. This was a wonderful time. The Chief of Mankind, the Holy Chosen One of God, in whose person the message of prophethood was to reach its perfection - distressed by the persecution of his friends and relatives - left his homeland for a city, which in terms of worldly relations, was a city of strangers. Yet, God instilled such love into the hearts of these very strangers, that the love of blood relations seemed absolutely worthless in comparison. From that day, the fate of the Aus and Khazraj became so closely intertwined with the destiny of Islām, that it is impossible for any historian of the world to mention one without the other. These Bedouins of Arabia spent most of their time indulging in alcohol, adultery, gambling, and violence. There is no doubt that Islām raised them from the depths of a dark abyss of disgrace, to a most brilliant summit of prosperity. None have done a favour upon Islām, rather, it is every single Muslim who is subject to the favour of Islām. Nonetheless, it is also a historical fact that the selfless dedication with which these pioneer devotees of Islām sacrificed their lives, and the fervent love and passion with which they irrigated the delicate and young plant of Islām with the water of their blood, is unparalleled in the history of the world. However, I should return to my subject matter. When the Anṣār laid eyes upon the Holy Prophet(sa), their faces lit up with joy, and they felt as if they had attained all the rewards of this world and the next, in the person of the Holy Prophet(sa). As such, there is a narration in Bukhārī related by Barā’ bin ‘Āzib(ra) that, “I have never seen the Anṣār as happy as they were at the arrival of the Holy Prophet(sa) to Madīnah, on any other occasion.” Tirmidhī and Ibni Mājah have related from Anas bin Mālik(ra) that, “When the Holy Prophet(sa) arrived, we felt as if Madīnah had become illuminated; and on the day that the Holy Prophet(sa) passed away, the city of Madīnah never seemed darker.”2

After meeting the people who had come to receive him, the Holy Prophet(sa) - due to a reason which history has not recorded - did not enter the city directly. Instead, the Holy Prophet(sa) travelled out of his way to the right, and went to an elevated habitation named Qubā’, which was situated at a distance of 2 to 2.5 miles from the city. Various families of the Anṣār resided here; among them, the family of ‘Amr bin Al-‘Auf(ra) is distinct. In that era, Kulthūm bin Al-Hadam(ra) was the chief of this family. The Anṣār of Qubā’ gave the Holy Prophet(sa) a very warm welcome. The Holy Prophet(sa) stayed in the home of Kulthūm bin Al-Hadam(ra). Those Muhājirīn3 who had already reached Qubā’ prior to the arrival of the Holy Prophet(sa), were residing in the home of Kulthūm bin Al-Hadam(ra) and other nobles from among the Anṣār. Perhaps this is the reason behind the Holy Prophet(sa) deciding to first stop in Qubā’. In an instance, news of the arrival of the Holy Prophet(sa) spread throughout Madīnah. All of the Muslims began to gather in troops at the residence of the Holy Prophet(sa) restlessly, in the fervour of their love. At that time, a strange occurrence took place, which alludes to the simplicity of the assembly of the Holy Prophet(sa). Among those people of Madīnah who had not previously seen the Holy Prophet(sa), some mistakenly thought that Ḥaḍrat Abū Bakr(ra), was the Messenger of Allāh. However, it was only when the sun came out, and Ḥaḍrat Abū Bakr(ra) shaded the Holy Prophet(sa) with his mantle, that this misunderstanding was resolved.4 The cause of this misunderstanding was that despite being younger in age, Ḥaḍrat Abū Bakr(ra) apparently seemed older than the Holy Prophet(sa). Moreover, in comparison to the Holy Prophet(sa), much of his hair had become white; and since there was no formal seating arrangement in the assembly - nor was there any distinct seat for the Holy Prophet(sa) - those who were unaware, were temporarily misled.

There is a slight variance in the narrations which relate to the arrival of the Holy Prophet(sa) in Qubā’, and the completion of the journey of migration. Historians generally believe that it was a Monday on the 12th of Rabī‘ul-Awwal5 14 Nabawī. However, some scholars have written that it was the 8th. Other mathematicians are of the belief that, according to the Christian calendar system, it was the 20th of September 622.6 The Islāmic calendar begins from this event of migration. However, the year does not begin from Rabī‘ul-Awwal, which was the month of migration. Rather, it begins from Muḥarram,7 which is considered to be the first month of the lunar calendar. As such, the first year of Hijrah did not actually consist of 12 months, rather, only of nine months and some days. There is also a difference of opinion among the historians with relation to the era in which the Hijrah calendar system was formally instituted. Ḥākim has narrated in Iklīl that the Holy Prophet(sa) initiated this calendar himself, after the migration.8 However, in light of other narrations, most historians believe (and this seems to be correct), that this calendar was formally initiated in the Khilāfat of Ḥaḍrat ‘Umar(ra).9 10

Historians write that the first task which the Holy Prophet(sa) undertook in Qubā’ was to erect a mosque. The Holy Prophet(sa) laid the foundation stone of this mosque with his own blessed hand. The Companions worked together as labourers and builders. After a few days of hard work, the mosque was complete. The Holy Prophet(sa) possessed great love for this mosque, until the end of his life. As such, even after taking up residence in Madīnah, the Holy Prophet(sa) would visit Qubā’ every week, and offer Ṣalāt11 in this mosque. Various scholars believe that this very mosque at Qubā’ is the one which has been referred to in the following verse of the Holy Qur’ān:

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There is no doubt that Muslims had erected various mosques prior to this as well. However, the mosque at Qubā’ was indeed the first mosque in Islām, the foundation of which was laid at the hands of the Holy Prophet(sa), on the first day after the completion of the migration. Muslims built this mosque as a national place of worship.

It has already been mentioned that when the Holy Prophet(sa) emigrated from Makkah, he left Ḥaḍrat ‘Alī(ra) in his place, and strictly instructed him to return everyone’s trusts, and quickly reach Madīnah. As such, the Holy Prophet(sa) had only been in Qubā’ for three days when Ḥaḍrat ‘Alī(ra) also reached there, safely. However, until then the family members of the Holy Prophet(sa) were still in Makkah.