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'''The House of Migration''', (Arabic: دار الهجره) meaning the place of migration, is a title for the city of [[Medina]], given to this city in commemoration of the Prophet's migration from [[Mecca]] to Medina."
"The Cave of Thawr"
==Terminology==
"The Cave of Thawr is a cave located on Mount Thawr in the south of Mecca. This cave is the place where the Prophet (PBUH) sought refuge during the migration to Medina."
'Dar' means home, dwelling, and city, while 'al-Hijra' means migration from one place to another.<ref>Fayyūmī, ''Miṣbāḥ al-munīr fī gharīb al-sharḥ al-kabīr li-rāfiʿī'', vol. 2, p. 632; Basṭānī, ''Farhang-i abjadī'', vol. 1, p. 158.</ref>
 
==Reason for Naming==
"Hiding of the Prophet (PBUH)
In naming [[Medina]] as 'Dar al-Hijra,' two reasons have been mentioned: one is the migration of the Prophet (PBUH) and the Muslims to this city.<ref>ʿAbd al-razzāq,  ''Maʿālim dār al-hijra'', p. 128; Samhūdī, ''Wafāʾ al-wafā'', vol. 1, p. 19.</ref>
 
Another reason is that the prophetic tradition manifested in Medina, and from there, it spread to other places, and the power of Islam descended towards Medina.<ref>ʿAbd al- Ḥamīd, ''Umda al-akhbār fī madina al-mukhtār'', p. 70; Samhūdī, ''Wafāʾ al-wafā'', vol. 1, p. 19.</ref>
The significance of Mount Thawr lies in the fact that the Prophet (PBUH), during the migration to Yathrib (later known as Medina), concealed himself in a cave atop this mountain for three days. The polytheists, utilizing skilled trackers such as Kurz bin Alqamah, pursued him and traced his footsteps to the entrance of Thawr Cave. The nesting of birds, the weaving of spider webs, or the growth of a short-lived plant at the cave's entrance left the polytheists discouraged in their search for the Prophet. After a three-day stay in this cave, the Messenger of Allah (PBUH) continued his journey to Yathrib.")(1) Ibn Saʿd, Muḥammad b. Manīʿ al-Ḥāshimī al-Baṣrī. ''Al-Ṭabaqāt al-kubrā'.vol1.p177,,, Balādhurī, Aḥmad b. Yaḥyā al-. ''Ansāb al-ashrāf''.vol1.p307,,,, Maqrizī, Aḥmad b. ʿAlī. ''Imtāʿ al-asmāʾ.vol1.p58.
==Notes==
"Apparently, the passage along the route chosen by the Prophet (PBUH) for ascending the mountain during the migration posed difficulties, leading to bleeding in his feet during the ascent."(2)( • Fākihī, Muḥammad b. Isḥāq. ''Akhbār Makka fī qadīm al-dahr wa ḥaīthih''.vol4.p80.
{{Notes}}
 
==References==
"Cave Location
{{References}}
At the summit of Mount Thawr, there are two adjacent caves, both considered hiding places of the Prophet (PBUH) during the migration to Yathrib (Medina). Considering the companionship of Abu Bakr and also Amer bin Fuhayrah, the guide of the route, it can be said that the larger cave served as the place of concealment. The dimensions of this cave are 5.3 square meters in length and width, with a height of 1.3 meters."(3)( • Qāʾidān, Aṣghar. Tārīkh wa āthār-i Islāmī-yi Makka wa Madīna.p96.
*ʿAbd al- Ḥamīd, Aḥmad . ''Umda al-akhbār fī madina al-mukhtār''. Medina: Maktabat al-ʿIlmīyya, [n.d]
 
*ʿAbd al-razzāq, Yūsuf . ''Maʿālim dār al-hijra''. Medina: Maktabat al-ʿIlmīyya, 1401 AH.
"Verse 40 of Surah At-Tawbah, in which Allah reports about the support of the Prophet and his companion, refers to this event and the cave."(4)( Ibn Kathīr, Ismāʿīl b. ʿUmar. ''Al-Bidāya wa l-nihāya'.vol6.p184).
* Basṭānī, Fuād Afrām. ''Farhang-i abjadī''. Translated by Reza Mahyār. Tehran: Islāmī, 1375 Sh.
"Visit to Thawr Cave
* Fayyūmī, Muḥammad b. Aḥmad. ''Miṣbāḥ al-munīr fī gharīb al-sharḥ al-kabīr li-rāfiʿī''. Beirut: Dār al-Fikr, [n.d].
 
* Samhūdī, ʿAlī b. ʿAbd Allāh. ''Wafāʾ al-wafā bi akhbār dar al-Muṣṭafā''. Edited by Muḥammad Muḥyi al-Dīn ʿAbd al-Ḥamīd. Beirut: 1984.
Thawr Cave has always been a focal point for Muslims, and many individuals throughout different periods have ascended the mountain to see it."(5)( • Ṣabbāgh, Muḥammad. Aḥmad. Taḥṣīl al-marām.vol1.p511/512.
{{end}}
"Apparently, in the 14th century AH (20th century CE), it was customary for the people of Mecca to visit this mountain on Saturdays, while the rest of the days were for other visits."(6)( • Ṣabrī Pāshā, Ayyūb. ''Mawsūʿa mirʾāt al-ḥaramayn''..vol2.p912). "At that time, stone markers were placed along the path and on top of the mountain to guide visitors."(7)( • Ibrāhīm Rafʿat Pāshā. ''Mirʾāt al-ḥaramayn.vol1.p61).
 
"Changes to the Cave Entrance
Kurdi (in the year 1400 AH) claimed, referring to a phrase from the Qamus al-Muhit and Abu Bakr's account of staying in the cave, that the entrance to the cave was originally at its upper section during the Prophet's time and that the current entrances were later created."(8) • Kurdī, Muḥammad Ṭāhir. ''Al-Tārīkh al-qawīm li Makka wa bayt Allāh al-karīm'' .vol2.p394,,, • Gāzī, ʿAbdullāh b. Muḥammad al-. Ifādat al-anām.vol2.p18.)
"Ibn Jubayr (in the year 612 AH) mentioned two entrances for the cave, with one of them being wider, and people mostly used that entrance to access the cave."(9)( • Ibn Jubayr, Muḥammad b. Aḥmad. ''Riḥla Ibn Jubayr''.p124/125,,, • Warthīlānī, Ḥusayn b. Muḥammad. Al-Riḥla al- Warthīlānīyya.vol2.p475,,, • Ibn Zahīra, Muḥammad Jārullāh. ''Al-Jāmiʿ al-laṭīf fī faḍl-i Makka wa ahluhā wa bināʾ al-Bayt al-Sharīf''.p300.)
"Based on this report, apparently, during those periods, the second entrance was created for the easy access of pilgrims to the cave. This was because the main opening of the cave, which was located on the Qibla side, was very narrow, requiring a specific skill to pass through. Around the year 800 AH, the main entrance of the cave was slightly expanded by cutting rocks."(10)( • Fāsī al-Makkī, Muḥammad b. Aḥmad. ''Shifāʾ al-gharām bi akhbār al-balad al-ḥarām''..vol1.p280/281,,, • Ibn Fahd, ʿUmar b. Muḥammad  .Itḥāf al-warā bi akhbār umm al-qurā.vol3.p409).
"Nevertheless, subsequent reports still narrate the small size of the cave entrance. For instance, in the year 810, the entrance to the cave was temporarily closed due to overcrowding."(11)( • Fāsī al-Makkī, Muḥammad b. Aḥmad. Al-ʿaqd al-thamīn fī tārīkh al-balad al-ʾamīn.vol3.p255,,, • Ibn Fahd, ʿUmar b. Muḥammad  .Itḥāf al-warā bi akhbār umm al-qurā.vol3.p458/459).
"Another report indicates that during the time of Sharif Aun al-Rafi' (ruling in 1299 AH), the Amir of Mecca ordered the expansion of the cave entrance."(12)( Kurdī, Muḥammad Ṭāhir. ''Al-Tārīkh al-qawīm li Makka wa bayt Allāh al-karīm''.vol2.p395).
 
=====
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• Khārazmī, Muḥammad b. Isḥāq al-. Ithara al-targhīb. Mecca: Maktabat Nazār Muṣṭafā al-Bāz, 1418 AH.
 
Ibn Kathīr, Ismāʿīl b. ʿUmar. ''Al-Bidāya wa l-nihāya''. Beirut: Dār al-Fikr, 1407 AH.
 
• Bilādī, ʿĀtiq b. Ghayth al-.Muʿjam al-Maʿārif al- Jughrāfīyya. Mecca: Dār al-Makka, 1402 AH.
 
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• Fākihī, Muḥammad b. Isḥāq. ''Akhbār Makka fī qadīm al-dahr wa ḥaīthih''. Beirut: Dār al- Khiḍr, 1414 AH.
 
• Fāsī al-Makkī, Muḥammad b. Aḥmad. Al-ʿaqd al-thamīn fī tārīkh al-balad al-ʾamīn. Beirut: Dār al-Kutub al-ʿIlmiyya, 1419 AH.
 
• Āl-i Basām, ʿAbdullāh b. ʿAbd al-Raḥmān. Khazāna al-tawārīkh al-najdīyya. Saudi Arabia:[n.p]1419 AH.
 
• Ibn Jubayr, Muḥammad b. Aḥmad. ''Riḥla Ibn Jubayr''. Beirut: Dār al-Maktaba al-Hilāl, 1986.
 
• Ṣabrī Pāshā, Ayyūb. ''Mawsūʿa mirʾāt al-ḥaramayn''. Translated by ʿAbd al-Rasūl Munshī. Tehran: Markaz-i Pazhūhishī Mīrāth-i Maktūb, 1382 sh.
 
• Ibrāhīm Rafʿat Pāshā. ''Mirʾāt al-ḥaramayn, aw, al-raḥlāt al-ḥijāziyya wa al-ḥaj wa mashāʿirihi al-dīniyya''. Beirut: Dār al-Maʿrifa, [n.d].
 
• Fāsī al-Makkī, Muḥammad b. Aḥmad. ''Shifāʾ al-gharām bi akhbār al-balad al-ḥarām''. Translated by Muḥammad Muqaddas. Tehran: Mashʿar, 1386 sh.
 
• Qāʾidān, Aṣghar. Tārīkh wa āthār-i Islāmī-yi Makka wa Madīna. 4th edition. Qom: Nashr-i Mashʿar, 1381 Sh.
 
• Ibn Fahd, ʿUmar b. Muḥammad   .Itḥāf al-warā bi akhbār umm al-qurā.  Mecca: Jāmiʿa umm al-qurā, 1408 AH.
 
• Gāzī, ʿAbdullāh b. Muḥammad al-. Ifādat al-anām. Mecca: Maktabat al-Asadī, 1430 AH.
 
Balādhurī, Aḥmad b. Yaḥyā al-. ''Ansāb al-ashrāf''. Beirut: Dār al-Fikr, 1417 AH.
 
• Ibn Zahīra, Muḥammad Jārullāh. ''Al-Jāmiʿ al-laṭīf fī faḍl-i Makka wa ahluhā wa bināʾ al-Bayt al-Sharīf''. Edited by ʿAlī ʿUmar. Cairo: Maktabat al-Thaqāfa al-Dīnīyya, 1423 AH.
 
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• Ṣabbāgh, Muḥammad. Aḥmad. Taḥṣīl al-marām. [n.p], 1424 AH.
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