Bukhari

Hadith Commentary:
The incident of the Hijrah (migration) has been mentioned in both summary and detail, at various points as appropriate. It holds great significance in the history of Islam. On Thursday, the 27th of Safar, in the 13th year of Prophethood, corresponding to 12th September 621 CE, the Noble Messenger (sallallahu alayhi wa sallam) left the city of Makkah, taking with him Abu Bakr as-Siddiq (radi Allahu anhu). Four or five miles from Makkah is Mount Thawr, whose ascent is extremely arduous. After much hardship, you climbed to the top of the mountain and took refuge in a cave there.

All praise is due to Allah, during the blessed Hajj of 1970, I too reached this cave and spent a short while there, recalling the history of the Hijrah. The Prophet (sallallahu alayhi wa sallam) stayed there for three days; on the fourth night, both noble personalities set out for Madinah. ‘Amir ibn Fuhayrah (radi Allahu anhu) and ‘Abdullah ibn Urayqit (radi Allahu anhu) also accompanied them as helpers on the journey. The departure towards Madinah took place on Monday, the 1st of Rabi‘ al-Awwal, corresponding to 16th September 622 CE.

The people of Makkah had sent spies in all directions to capture both of them. Among these was Suraqah ibn Ju‘sham (radi Allahu anhu), who, armed and mounted on his mare, reached close to the Prophet (sallallahu alayhi wa sallam) just beyond Rabigh. However, due to the Prophet’s (sallallahu alayhi wa sallam) supplication against him, his mare’s legs sank into the ground. Suraqah then realized that it was not easy to attack the true Messenger of Allah (sallallahu alayhi wa sallam), who was aided by Allah. In the end, he sought safety and was granted written protection.

Upon leaving the cave, on the very first day, the Prophet (sallallahu alayhi wa sallam) passed by the tent of Umm Ma‘bad, who belonged to the tribe of Khuza‘ah and was renowned for serving travelers along the road. In al-Isti‘ab it is mentioned that when Suraqah was about to return, the Prophet (sallallahu alayhi wa sallam) said, “Suraqah, what will your condition be when the royal bracelets of Chosroes are placed on your hands?” Suraqah (radi Allahu anhu) became Muslim after the Battle of Uhud, and during the caliphate of ‘Umar (radi Allahu anhu), when Madain was conquered and the crown and jewelry of Chosroes were brought to the caliphal court, ‘Umar (radi Allahu anhu) summoned Suraqah (radi Allahu anhu) and placed the bracelets of Chosroes on his hands, saying, “Allahu Akbar! How great is Allah, that the bracelets of Chosroes have been placed on the hands of Suraqah, the Bedouin!”

The Prophet (sallallahu alayhi wa sallam) rested at the tent of Umm Ma‘bad. Upon departing from there, on the way, he met Buraydah al-Aslami, who had set out in search of him, but after conversing with the Prophet (sallallahu alayhi wa sallam), he and his seventy companions embraced Islam. Also along the way, they met Zubayr ibn al-‘Awwam (radi Allahu anhu), who was returning from Syria with a group of Muslim traders. He presented white garments to the Prophet (sallallahu alayhi wa sallam) and Abu Bakr (radi Allahu anhu).

On Monday, the 8th of Rabi‘ al-Awwal, in the 13th year of Prophethood, corresponding to 23rd September, the Prophet (sallallahu alayhi wa sallam) reached Quba. He stayed there until Thursday, and during this time, laid the foundation of Masjid Quba. At this very place, the Lion of Allah, ‘Ali al-Murtada (radi Allahu anhu), also arrived. On Friday, the 12th of Rabi‘ al-Awwal, 1 AH, corresponding to 27th September 622 CE, the Prophet (sallallahu alayhi wa sallam) departed from Quba. The time for Jumu‘ah (Friday prayer) came while he was at the dwellings of Banu Salim. There, he performed Jumu‘ah with one hundred people, which was the first Jumu‘ah in Islam. After this, he entered the city from the southern side of Yathrib, and from that day, the city was named Madinat an-Nabi.

‘Amir ibn Fuhayrah (radi Allahu anhu), who accompanied the Prophet (sallallahu alayhi wa sallam) on the journey, was the slave of Abu Bakr as-Siddiq (radi Allahu anhu). Asma’ (radi Allahu anha), the daughter of Abu Bakr as-Siddiq (radi Allahu anhu), placed the provisions in a leather bag and, to tie its mouth, tore her waistband into two pieces and used them to tie the bag. From that day, this lady was given the title “Dhat an-Nitaqayn” (the possessor of two waistbands).

‘Abdullah ibn Urayqit was an expert in the routes and an ally of the family of ‘As ibn Wa’il Sahmi. According to Arab custom, he had sworn an oath by dipping his hand in a bowl, which would be filled with some dye or blood.

Suraqah ibn Malik (radi Allahu anhu) says that he cast lots and sought an omen as to whether he should pursue the Prophet (sallallahu alayhi wa sallam) or not, but the omen came out against him, indicating that he would not be able to harm them. The Arabs used to seek omens with arrows: on one they would write “do it,” on another “do not do it,” and whichever arrow was drawn, they would act accordingly. Suraqah, after obtaining the letter of protection, kept it in his quiver.

In the narration, the words “yazul bihim as-sarab” appear. “Sarab” refers to that sand which, in the sunlight, glistens like water. Hafiz said that some have interpreted it to mean that movement was visible to the eye, but they had already come close. This refers to the Jew who, from the top of his fort, saw the Prophet (sallallahu alayhi wa sallam) arriving during the journey and gave the people of Madinah the glad tidings that their noble leader had arrived.

At first, the people of Madinah could not recognize the Messenger (sallallahu alayhi wa sallam), so Abu Bakr (radi Allahu anhu) stood shading him with a cloth. Abu Bakr (radi Allahu anhu) was an old man with a white beard, while the blessed beard of the Prophet (sallallahu alayhi wa sallam) was black. Therefore, people thought Abu Bakr (radi Allahu anhu) was the Prophet. Abu Bakr (radi Allahu anhu) turned white early, otherwise, in age, he was two and a half years younger than the Prophet (sallallahu alayhi wa sallam).

At the end of the hadith, it is mentioned that during the construction of Masjid an-Nabawi, the Prophet (sallallahu alayhi wa sallam) recited a rajaz (poetic chant) in which the burden of Khaybar is mentioned. People used to bring dates, grapes, etc., from Khaybar. The Prophet (sallallahu alayhi wa sallam) said that the burden of Khaybar is nothing compared to the burden that the Muslims are carrying in the form of stones and mortar for the construction of Masjid an-Nabawi. The former is consumed in this world, while the latter is a burden whose reward will remain forever. The poem recited by the Prophet (sallallahu alayhi wa sallam) was composed by ‘Abdullah ibn Rawahah (radi Allahu anhu). These are a few explanatory notes regarding the hadith of the Hijrah; otherwise, there are many more details.

Hadith Commentary:
➊
When some Muslims migrated to Madinah Tayyibah, the disbelievers of Makkah felt threatened that if Muhammad (sallallahu alayhi wa sallam) managed to escape from our grasp in Makkah, then this danger would no longer remain under our control. Therefore, a solution should be devised immediately.
For this purpose, they held a meeting in Dar al-Nadwah and sought suggestions and opinions from the participants regarding this matter.
Someone said:
He should be chained and imprisoned.
Shaytan, who was present in this gathering in human form, said:
This suggestion is not correct because his followers will risk their lives and succeed in freeing him.
Another said that he should be exiled from here.
The benefit of this would be that we would be rid of his daily talk.
Shaytan said:
This suggestion is also not correct because there is so much magic in this man's speech and eloquence that wherever he goes, his devoted followers will be produced, and then he could attack you at any time with them. Later, Abu Jahl said:
Let us take one young man from each of our tribes, and all of them together should attack Muhammad (sallallahu alayhi wa sallam) at once and kill him.
Now, it is obvious that Banu Abd Manaf cannot risk fighting all the tribes, so inevitably the matter will be settled by blood money, which all the tribes will pay collectively.
Upon hearing this, Shaytan's eyes sparkled, and he greatly approved of this opinion.
Then, the time for this action was also set in that very meeting: on such-and-such night, all these young men would besiege the house of Muhammad (sallallahu alayhi wa sallam), and when he came out, they would attack him all at once and finish him.
While these consultations were taking place, Allah, through revelation, informed His Prophet of the proceedings of this meeting and granted him permission to migrate.
The command of Allah, the Exalted, is:
"O Prophet! Remember the time when the disbelievers were plotting against you to imprison you, kill you, or expel you. They were planning, and Allah was planning, and Allah is the best of planners." (: al-Anfal 8:30)
Thus, the Messenger of Allah (sallallahu alayhi wa sallam) succeeded in leaving there at night.
That very night, the group of assassins had planned to besiege him.
They arrived at their post on time.
When he did not emerge by morning, they themselves entered inside.
What did they see? That there was no one in the house except Sayyiduna Ali (radi Allahu anhu).
When they found out that he had left, their anger knew no bounds, because Allah had completely foiled all the plans passed by this entire house.

➋
Imam Bukhari (rahimahullah) has narrated this hadith briefly at three places before this.
Thus, in Hadith 476, its first part is mentioned.
Then, in Hadith 2263, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) and Abu Bakr (radi Allahu anhu) hired a man from Banu Dail who took them by the coastal route.
And in Hadith 2297, Umm al-Mu'minin, Lady Aisha (radi Allahu anha), stated that since I gained consciousness, I found my parents following the religion of Islam, and Abu Bakr (radi Allahu anhu) used to feed his goats the leaves of the acacia tree for four months.
Now, at this place, Imam Bukhari (rahimahullah) has narrated the entire hadith in detail.

➌
Migration (hijrah) holds great importance in the history of Islam.
The Messenger of Allah (sallallahu alayhi wa sallam) left Makkah Mukarramah on Thursday, 27th Safar, 13th year of Prophethood, corresponding to 12th September 622 CE, taking Abu Bakr (radi Allahu anhu) with him.
At a distance of four or five miles from Makkah is Mount Thawr.
There, he stayed in a cave for three days.
After that, on 1st Rabi' al-Awwal, corresponding to 16th September 622 CE, Monday, he set out for Madinah Munawwarah.
After traveling for a week, on 8th Rabi' al-Awwal, 13th year of Prophethood, corresponding to 23rd September 622 CE, Monday, he reached the settlement called Quba, adjacent to Madinah.
He rested there until Thursday.
During this time, he laid the foundation of Masjid Quba.
On Friday, 12th Rabi' al-Awwal, 1st year of Hijrah, he departed from Quba.
He had reached the houses of Banu Salim when the time for Jumu'ah arrived.
He performed the Friday prayer at that place with the Muslims.
After finishing, he entered the city from the southern side of Yathrib, which is called Madinah Tayyibah.
Upon arrival, he stayed at the house of Abu Ayyub al-Ansari (radi Allahu anhu) and laid the foundation of Masjid al-Nabawi, which is mentioned at the end of the aforementioned hadith.

➍
The Muslim whose poetry the Messenger of Allah (sallallahu alayhi wa sallam) recited was Sayyiduna Abdullah ibn Rawahah (radi Allahu anhu), who was martyred in the Battle of Yamamah.
These are a few explanatory notes regarding the hadith of migration.
Its details are many.
Respected readers should refer to the books of Seerah.
And Allah is the One whose help is sought.