Upon his departure, Ḥaḍrat Abū Bakrra instructed his son ‘Abdullāh, who was a very intelligent and clever young man, to be mindful of the movements of the Quraish and bring news to the Cave of Thaur on a daily basis. Therefore, what he would do is that as soon as night fell, he would reach the Cave of Thaur, spend the night there, and then early the next morning, he would return. The servant of Ḥaḍrat Abū Bakrra, named ‘Āmir bin Fuhairahra was given the duty to pasture sheep during the day and deliver their milk to them during the night. In this manner, the Holy Prophetsa spent three days in the Cave of Thaur, and during this time, these arrangements continued. Then, when the Quraish subsided in their efforts of pursuit, on the third day, the Holy Prophetsa came out of the Cave in the morning time.1 This was a Monday and the date was 4 Rabī‘ul-Awwal, or according to the research of some historians, 1 Rabī‘ul-Awwal of 15 Nabawī, equivalent to the 12th of September 622 A.D.2 The Holy Prophetsa and Ḥaḍrat Abū Bakrra had appointed a man named ‘Abdullāh bin Uraiqit from the Banī Ad-Dīl, who despite having relations with ‘Āṣ bin Wā’il, was trustworthy as a guide for a reasonable wage. This man was remarkably proficient in his field of expertise. The Holy Prophetsa and Ḥaḍrat Abū Bakrra had entrusted their camels to him, and explained that after three nights, on the morning of the third day, to reach the Cave of Thaur with their camels.3 Therefore, as per the agreement, he reached there. This is a famous narration of Bukhārī, but historians write that the Holy Prophetsa left during the night time, and this itself, is supported by another narration of Bukhārī.4 Moreover, the idea that the Holy Prophetsa departed at night seems to be the most believable notion as well. In any case, after he left the Cave, the Holy Prophetsa mounted himself upon a camel which in light of various narrations, was named Al-Qaswā’, while Ḥaḍrat Abū Bakrra and his servant, ‘Āmir bin Fuhairahra mounted upon the other.5 Upon his departure, the Holy Prophetsa cast a final glance towards Makkah, and said in intense grief, “O city of Makkah! You are more beloved to me than all the places of the world, but your people have not allowed me to live here.”6
At that time, Ḥaḍrat Abū Bakrra said, “These people have exiled their prophet. Indeed they shall be destroyed.”7
Since there was still risk of being pursued, the Holy Prophetsa and his companions left the usual route and started off towards Yathrib from an alternate route near the coast of the sea. They continued for almost one night and for some time the following day. The next day, during the afternoon, when the heat of the sun intensified, upon the request of Ḥaḍrat Abū Bakrra, the Holy Prophetsa came to rest under the shadow of a large rock. During this time, Ḥaḍrat Abū Bakrra began to look here and there to ensure that no one was pursuing them. Haḍrat Abū Bakrra noticed a Shepherd who had a few sheep and was bringing them towards that very rock for shade. Seeking permission for some milk, Ḥaḍrat Abū Bakrra had the Shepherd clean his hands and the udders of his sheep thoroughly, and asked him to yield some milk. Therefore, he yielded some milk in a vessel. Ḥaḍrat Abū Bakrra cooled it in water and brought it to the Holy Prophetsa. At that time he had risen from sleep; as such, Ḥaḍrat Abū Bakrra presented the vessel of milk before the Holy Prophetsa, who drank it. Ḥaḍrat Abū Bakrra narrates that, “By this, my disposition was delighted.” Following this, Ḥaḍrat Abū Bakrra said, “O Messenger of Allāh, the time of our departure has come.” “Yes,” said the Holy Prophetsa, “let us move on!”
As such, the Holy Prophetsa started off, but only a short time had passed when Ḥaḍrat Abū Bakrra noticed that a man was racing his horse in pursuit of them. Upon this, Ḥaḍrat Abū Bakrra worriedly said, “O Messenger of Allāh! A man pursues us.” The Holy Prophetsa said, “Do not worry, Allāh is with us.”8
This pursuant was Surāqah bin Mālik, who describes the tale of his pursuance in the following words:
When the Holy Prophetsa left Makkah, the infidels of the Quraish announced that whosoever brings back the Holy Prophetsa or Abū Bakrra dead or alive, shall be given such and such a bounty, and this announcement was given to us through their messengers as well. After this, one day, I was sitting in a gathering of my people, the Banū Mudlij,9 when one man from the Quraish came to us and addressed me saying, “I have just seen two personages to the coast of the sea. I perceive that perhaps they are Muḥammad and his companions.’’ Surāqah says, I immediately figured that this must be them, but to brush it off (and acquire this honour for myself) I said, “They are such and such people who just passed us.” Shortly thereafter, I left that gathering, and came to my lady-servant and said, “Saddle my horse and take it to the rear of the home.” Then I took a spear and quietly left from the back of my home. I raced my horse until I neared Muḥammad[sa] and his companions. At that time, my horse struck something and I fell to the ground. I quickly regained myself, and as per the way of the land, I took out my quiver to seek an omen by a throw of arrows. The omen turned out against my wish, but I ignored it (due to my enmity of Islām and greed for the bounty), and mounted myself again in pursuit. This time I reached so close that I could hear the voice of the Holy Prophetsa (who at the time was reciting the Holy Qur’ān). At that time I saw that the Holy Prophetsa did not even turn his face once, but Ḥaḍrat Abū Bakrra (in concern for the Holy Prophetsa) would turn his face again and again. When I moved a bit closer, my horse struck something again, and this time its feet were driven into the sand, and I fell to the ground again. When I regained myself and saw the horse, its feet had been driven into the ground so deep that it could not hoist them out of the ground. Finally, with great difficulty it stood up, and due to its effort, I was surrounded by a cloud of dust. At that time, I sought an omen once again, but it turned out the same, upon which I relinquished my intention, and gave the Holy Prophetsa and his companions a call of reconciliation. Upon this, they all waited, and I reached them astride my horse. This entire ordeal led me to believe that this man’s star is prosperous and that in the end, the Holy Prophetsa would be victorious. Therefore, in a gesture of peace, I said, ‘Your people have set such and such a bounty for your assassination or capture, and people have planned such and such against you. I also came with the same intention, but now I shall return.’ After this, I offered them some provisions, but they did not accept them, nor did they question me further. All they asked was that their whereabouts be kept secret. Following this, (with the conviction that the Holy Prophetsa would someday acquire victory in this country) I requested him to prepare me a written declaration of peace. The Holy Prophetsa instructed ‘Āmir bin Fuhairahra, and on a piece of hide, he wrote me a declaration of peace.10 After this, the Holy Prophetsa and his companions continued forward.11
When Surāqah was about to return, the Holy Prophetsa said, “What shall be your state when the bangles of the Chosroes shall be on your wrists?”12 Flabbergasted, Surāqah inquired, “Chosroes son of Hormizd, the Emperor of Iran?” “Yes” responded the Holy Prophetsa. Surāqah’s eyes were left wide open in amazement. A Bedouin of the Arabian Desert and the bangles of the Chosroes, Emperor of Iran! But look at the display of the power of truth. When Iran was conquered in the reign of Ḥaḍrat ‘Umarra, the treasure of the Chosroes came to the Muslims as spoils of war. The bangles of the Chosroes also came to Madīnah in these spoils. Ḥaḍrat ‘Umarra summoned Surāqah, who had become Muslim after the Fall of Makkah, and put the bangles of the Chosroes on his wrists, which were laden with precious jewels.13
After deliverance from the pursuit of Surāqah, the Holy Prophetsa moved forward. On the way, he met Zubair bin Al-‘Awwāmra, who was returning to Makkah with a small party of Muslims after business in Syria. Zubairra gifted a white set of clothing to the Holy Prophetsa and one to Ḥaḍrat Abū Bakrra,14 and said, “After my return to Makkah, I too shall soon join you in Madīnah.” Many other people also met them on the way, and since the profession of Ḥaḍrat Abū Bakrra was that of a businessman, he would travel this route to and fro continuously. Most people recognized him, but were not familiar with the Holy Prophetsa. As such, they would inquire of Ḥaḍrat Abū Bakrra, “Who is the man ahead of you?” Ḥaḍrat Abū Bakrra would respond, ھٰذَا یَھْدِیْنِیَ السَّبِیْلَ, “This is my guide”. They would think that he is a guide hired by Ḥaḍrat Abū Bakrra to direct his route, but the actual intent of Ḥaḍrat Abū Bakrra was something else.15
1 * Ṣaḥīḥ Bukhārī, Kitābu Manāqibil-Anṣār, Bābu Hijratin-Nabiyyisa wa Aṣḥābihī ilal-Madīnah, Ḥadīth No. 3905
2 * Sharḥul-‘Allāmatiz-Zarqānī ‘alal-Mawāhibil-Ladunniyyah, By Muḥammad bin ‘Abdul-Bāqī Az-Zarqānī, Volume 2, pp. 101-102, Bābu Hijratil-Muṣṭafā wa Aṣḥābihi ilal-Madīnah, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)
* Maḥmūd Pāshā Miṣrī
* Taqwīmut-Tārīkhī, By ‘Abdul-Quddūs Hāshmī, p. 1, Idāra-e-Taḥqīqāt-e-Islāmī, Pakistan (1987) (Publishers)
3 Ṣaḥīḥ Bukhārī, Kitābu Manāqibil-Anṣār, Bābu Hijratin-Nabiyyisa wa Aṣḥābihī ilal-Madīnah, Ḥadīth No. 3905
4 Ṣaḥīḥ Bukhārī, Kitābu Manāqibil-Anṣār, Bābu Hijratin-Nabiyyisa wa Aṣḥābihī ilal-Madīnah, Ḥadīth No. 3917
5 * Tārīkhul-Khamīs, By Ḥusain bin Muḥammad bin Ḥasan Dayār Bakrī, Volume 1, p. 330, Dhikru Khurūjihimā minal-Ghāri wa Khurūjihimā ilal-Madīnah, Muwassasatu Sha‘bān, Beirut
* Sharḥul-‘Allāmatiz-Zarqānī ‘alal-Mawāhibil-Ladunniyyah, By Muḥammad bin ‘Abdul-Bāqī Az-Zarqānī, Volume 2, p. 129, Bābu Hijratil-Muṣṭafā wa Aṣḥābihi ilal-Madīnah, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)
6 Sharḥul-‘Allāmatiz-Zarqānī ‘alal-Mawāhibil-Ladunniyyah, By Muḥammad bin ‘Abdul-Bāqī Az-Zarqānī, Volume 2, p. 108, Bābu Hijratil-Muṣṭafā wa Aṣḥābihi ilal-Madīnah, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)
7 Sharḥul-‘Allāmatiz-Zarqānī ‘alal-Mawāhibil-Ladunniyyah, By Muḥammad bin ‘Abdul-Bāqī Az-Zarqānī, Volume 2, p. 218, Kitābul-Maghāzī, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)
8 Ṣaḥīḥ Bukhārī, Kitābu Faḍā’ili Aṣḥābin-Nabīsa, Bābu Manāqibil-Muhājirīna wa Faḍlihim-minhum Abū Bakrin ‘Abdullāh bin Abī Quḥāfah, Ḥadīth No. 3652
9 A branch of the Banū Kinānah. (Author)
10 It is a strange fact to note that even in such a sensitive and destitute state, writing material was kept on hand. (Author)
11 Ṣaḥīḥ Bukhārī, Kitābu Manāqibil-Anṣār, Bābu Hijratin-Nabiyyisa wa Aṣḥābihī ilal-Madīnah, Ḥadīth No. 3906
12 At that time, this sight was perhaps shown to the Holy Prophetsa in a vision. (Author)
13 Usdul-Ghābah, Volume 2, p. 198, ‘Surāqah bin Mālik’, Dārul-Fikr, Beirut (2003)
14 Ṣaḥīḥ Bukhārī, Kitābu Manāqibil-Anṣār, Bābu Hijratin-Nabiyyisa wa Aṣḥābihī ilal-Madīnah, Ḥadīth No. 3906-3917
15 Ṣaḥīḥ Bukhārī, Kitābu Manāqibil-Anṣār, Bābu Hijratin-Nabīsa wa Aṣḥābihī ilal-Madīnah, Ḥadīth No. 3906-3917