Now we come to that magnificent occurrence through which a new era began in Islām, that is, the departure of the Holy Prophetsa from his beloved homeland and migration to Yathrib. The Islāmic Year, known as Hijrī, begun from this very revolutionary date.
When all the Muslims had migrated to Madīnah, due to their previous actions, the Quraish suspected that the exile of all the Muslims in this way will surely bring about progress. In addition to this, they were also furious that this ‘prey’ had slipped their hands. Therefore, in their own manner, they thought that such a plan should be employed as will expunge this dispensation once and for all, so that retaliation to their cruelties no longer remains a possibility. The Holy Prophetsa was still in Makkah awaiting the permission of Allāh the Exalted to migrate. The Makkans thought of this as a perfect opportunity, that all the Muslims have left and Muḥammad[sa] is as if all alone without support. Therefore, they thought, such a plan should be devised as puts an end to his life. As such, with this thought, they gathered in their national place of consultation, that is, the Dārun-Nadwah, and began to deliberate as to what should be done. There were approximately 100 men of the Quraish who partook in this deliberation and ‘Satan’ in the person of an aged man named Najdī Sheikh was also included. After the discussion on the current state of affairs, in the final stages of this deliberation, the following dialogue took place:
An individual: Tie Muḥammad with iron chains and lock him up in a room that he may stay there until death overtakes him.
Sheikh Najdī: This idea is not appropriate, because when Muḥammad’s relatives and followers find out about this, they will surely attack and free him. Then this dispute will progress even further.
Another individual: Exile Muḥammad. For if he is far from sight and leaves our city, then what do we care as to where he goes and what he does? At least our city will find deliverance from this disorder.
Sheikh Najdī: Have you not witnessed the sweet tongue, eloquent and enchanting speech of Muḥammad? If he leaves unharmed, then know well that some other tribe of Arabia will be lured into his deceit and will sweep forth against you and there shall be nothing you can do about it.
Hence, for some time, these mutual discussions continued and someone suggested one thing, while another suggested something else. Finally Abū Jahl bin Hishām said:
Abū Jahl: My opinion is that one young man should be selected from every tribe of the Quraish each, and they should be given swords. Then these people should attack Muḥammad together as one man, and murder him. In this manner, his blood shall be distributed throughout all the tribes of the Quraish, and the Banū ‘Abdi Manāf will not have the courage to fight all the people. They will have no choice but to accept his blood-money. As such, we shall pay that.
Sheikh Najdī: If there is a proposal, it is of this man, for all else is rubbish. If you wish to do something, then do as this man proposes.
Therefore, everyone agreed to this proposition.1
The Holy Qur’ān has alluded to their consultation in the following words:
“And remember the time when the disbelievers plotted against thee that they might imprison thee or kill thee or expel thee from thy homeland2. And they planned and Allāh also planned, and Allāh is the Best of planners.”3
Here, these people finished deliberations to taint their filthy hands with the blood of the Holy Prophetsa, and there, through Gabrielas, Allāh the Exalted informed His prophet of their evil intentions, and permitted him migration to Yathrib. He was instructed not to spend the following night in Makkah.4
Upon receiving this news, the Holy Prophetsa left his home. These were summer days and afternoon time. Ḥaḍrat ‘Ā’ishahra states that “It was a custom that the Holy Prophetsa would come to visit Ḥaḍrat Abū Bakrra at our home in the morning or evening time.”5 That day since the Holy Prophetsa came at an odd time and in a state where he had covered his head with a mantle, Ḥaḍrat Abū Bakrra said, “It seems that there is something unusual about this day.” The Holy Prophetsa sought permission, entered the home, and said, “If there is a stranger here, please ask him to leave for a moment.” Abū Bakrra responded, “O Messenger of Allāh, these are your house-folk,” he said, “I have been granted permission to migrate.” Ḥaḍrat Abū Bakrra, who was in anticipation of this day and night, immediately said, اَلصُّحْبَةُ یَا رَسُوْلَ اللّٰه in other words, “O Messenger of Allāh will you take me along?” “Yes” he answered.6 Ḥaḍrat ‘Ā’ishahra says, “Until that day I had never seen a man cry in joy. But now I saw that as soon as the Holy Prophetsa said ‘Yes’, Ḥaḍrat Abū Bakrra began to shed tears.”7 Then he said to the Holy Prophetsa, “O Messenger of Allāh! In preparation of migration I have nourished two camels by feeding them the leaves of an acacia tree. Please accept one of them.” The Holy Prophetsa said, “Indeed I shall, but for a price.” Abū Bakrra accepted, but in reluctance, and preparations for the migration began. Ḥaḍrat ‘Ā’ishahra states that:
“We quickly prepared the necessities of travel, and packed some food in a vessel made of hide. Then my sister Asmā’ took her girdle, or the ribbons tied on her back, and cut them into two pieces. She tied one piece to the food vessel, and one to the water vessel. For this reason, she is referred to as Dhātun-Niṭāqain or ‘the possessor of two girdles’”.8
Following thereafter, the Holy Prophetsa returned home, after his settlement with Ḥaḍrat Abū Bakrra to leave Makkah that very night and to take refuge in the Cave of Thaur.
1 * As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Malik bin Hishām, pp. 341-342, Hijratur-Rasūl, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)
* Tārīkhuṭ-Ṭabarī, By Abū Ja‘far Muḥammad bin Al-Jarīr Ṭabarī, Volume 2, pp. 254-255, Bābu Dhikril-Khabri ‘ammā kāna min Amri Nabiyyillāhisa ‘inda Ibtidā’illāhi Ta‘ālā......, Dārul-Fikr, Beirut, Lebanon, Second Edition (2002)
* Aṭ-Ṭabaqātul-Kubrā, By Muḥammad bin Sa‘d, Volume 1, p. 109, Dhikru Khurūji Rasūlallāhisa wa Abī Bakrinra ilal-Madīnati li-Hijratin, Dārul-Iḥyā’it-Turāthil-‘Arabī, Beirut, Lebanon, First Edition (1996)
2 This case [i.e., of expulsion] has been mentioned last, because practically, this is what transpired in the end. (Author)
3 Al-Anfāl (8:31)
4 * As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Malik bin Hishām, p. 342, Bābu Hijratir-Rasūlsa, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)
* Tārīkhuṭ-Ṭabarī, By Abū Ja‘far Muḥammad bin Al-Jarīr Ṭabarī, Volume 2, p. 255, Bābu Dhikril-Khabri ‘ammā kāna min Amri Nabiyyillāhisa ‘inda Ibtidā’illāhi Ta‘ālā......, Dārul-Fikr, Beirut, Lebanon, Second Edition (2002)
5 Tārīkhuṭ-Ṭabarī, By Abū Ja‘far Muḥammad bin Al-Jarīr Ṭabarī, Volume 2, pp. 256-257, Bābu Dhikril-Khabri ‘ammā kāna min Amri Nabiyyillāhisa ‘inda Ibtidā’illāhi Ta‘ālā......, Dārul-Fikr, Beirut, Lebanon, Second Edition (2002)
6 * Ṣaḥīḥ Bukhārī, Kitābu Manāqibil-Anṣār, Bābu Hijratin-Nabīsa wa Aṣḥābihī ilal-Madīnah, Ḥadīth No. 3905
7 * Tārīkhuṭ-Ṭabarī, By Abū Ja‘far Muḥammad bin Al-Jarīr Ṭabarī, Volume 2, p. 257, Bābu Dhikril-Khabri ‘ammā kāna min Amri Nabiyyillāhisa ‘inda Ibtidā’illāhi Ta‘ālā......, Dārul-Fikr, Beirut, Lebanon, Second Edition (2002)
* As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Malik bin Hishām, p. 343, Bābu Hijratir-Rasūl, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)
8 * Ṣaḥīḥ Bukhārī, Kitābu Manāqibil-Anṣār, Bābu Hijratin-Nabīsa wa Aṣḥābihī ilal-Madīnah, Ḥadīth No. 3905
* Ṣaḥīḥ Bukhārī, Kitābul-Aṭ‘imah, Bābul-Muraqqiqi wal-Ukuli ‘alal-Khawāni was-Safarah, Ḥadīth No. 5388