Indexed OCR Text

Sîratul-Mustafa
Life of the Prophet
During Fajr Salâh, Rasûlullah % would recite the Qunût and
make special Du'â for him as well. He would beseech Allâh
Ta'âlâ saying:
"O Allâh! Deliver Walîd bin Walid, Salmah bin Hishâm and
'Ayâsh bin Abî Rabî‘ah (from the persecution of the
polytheists)."
Subsequently, Allâh Ta'âlâ released him from this agony and
he fled to Madînah.
The following people joined Hadrat 'Umar in the Hijrah:
Zaid bin Khattab 18] (Hadrat Umar رضي الله عنه 's elder brother),
'Amr and 'Abdullah the sons of Surâqah, Khunais bin Huzâfa
Sahmî, Sa'îd bin 'Amr bin Nufail, Wâqid bin 'Abdullah
Tamîmî, Khawlâ bin Khawlâ, Mâlik bin Abî Khawlâ and the
four sons of Bukair; Iyâs, 'Âmir, 'Âqil and Khalid.
After this group, a procession of others followed. Some of the
others who followed were: Talhah bin 'Ubaidullah, Suhaib bin
Sinân, Hamzah bin 'Abdul-Muttalib, Zaid bin Harithah, Abû
Marthad Kanâz bin Hasan, Anasah, Abû Kabshah, Abû
'Ubaidah bin Harith and his two brothers Tufail bin Harith and
181
Zaid bin Khattab was one of the earliest Muslims to come into the fold of
Islâm. He was martyred in the twelfth year of Hijrah in the battle of
Yamamah. Hadrat 'Umar dicails, was incredibly grieved by his death.
When he was informed of his brother's martyrdom, he remarked: "He beat
me in two good things; he embraced Islam before me and he was martyred
before me." [Zarqânî volume 1 page 320]
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Husain bin Harith, Mistah bin Athâthah, Suwait bin S'ad,
Tulaib bin 'Umair, Khabbâb bin Aratt, 'Abdur-Rahmân bin
'Awf, Zubair bin 'Awwâm, Abû Sabrah bin Abî Riham,
Mus'ab bin 'Umair, Abû Huzaifah bin 'Utbah, Salim the
emancipated slave of Abû Huzaifah, 'Utbah bin Ghazwân and
'Uthman bin 'Affan رضي الله عنهم.In short, gradually all the
Sahabah رضي الله عنهم emigrated to Madinah Munawwarah.
رضي الله عنه With Rasulullah in Makkah only Hadrat Abu Bakr
and Hadrat 'Ali رضى الله عنه remained. Yes, a few helpless and
vulnerable Muslims trapped within the brutal clutches of the
disbelievers still remained behind in Makkah. [Ibn Hishâm
volume 1 page 163]
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Assemblage of Quraysh in Darun-Nadwah 182 and their
resolution to assassinate Rasûlullah %
When the Quraysh realised that gradually all the Sahabah had
migrated to Madînah and Rasûlullah *'s departure is also
imminent, a number of chieftains convened in Dârun-Nadwah
to deliberate over this 'predicament'. Amongst the chieftains
gathered at this meeting were: 'Utbah bin Rabî'ah, Shaybah bin
Rabî‘ah, Abû Sufyân bin Harb, Ta'îmah bin 'Adî, Jubair bin
Mut'îm, Hârith bin 'Âmir, Abul-Bakhtarî bin Hishâm, Zam'ah
bin Aswad, Hakîm bin Hizâm, Abû Jahal bin Hishâm, Nabîhah
and Munabbihah sons of Hajjaj and Umayyah bin Khalaf.
182 The first house in Makkah specifically erected for special meetings by
Qusayy bin Kilâb. People would convene within this house to discuss
important issues. After Qusayy bin Kilâb, this house fell into the possession
of Banû 'Abdid-Dar and from this tribe hails Hakîm bin Hizâm who
embraced Islâm later on. During the Caliphate of Hadrat Mu'âwiyah
Hakim sold this house for one hundred thousand Dirhams. Some ,رضي الله عنه
of his acquaintances chided him for losing a relic depicting the former
nobility and piety of his forebears. Hakîm responded very wisely saying:
"by Allâh! All forms of nobility have vanished except Taqwa. By Allâh! I
had purchased this house in the times of ignorance for a meagre receptacle
of wine and now I have sold it for a princely sum of one hundred thousand
Dirhams. I make you my witness that I am donating the entire sum in the
path of Allâh. So now, tell me, what loss did I suffer?"[Narrated by Dâru-
Qutnî by means of the same narrators as Muattâ. See Zarqânî volume 1 page
321]
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Iblîs the accursed appeared in this gathering in the form of an
old man. As he turned up at the door people asked him whom
he was. He replied: "I am a Shaikh from Najd. I wish to listen
to your discussion and if possible, I would assist you by
voicing my personal opinion and counsel."
The people allowed him entry and the discussion got underway.
One of them suggested that Rasûlullah
should be
incarcerated within a fully enclosed closet. To this the Najdî
Shaikh responded: "No, this is not the ideal solution because if
his companions learn of his incarceration, they would
overwhelm you and release him." Someone else proposed to
banish him from Makkah altogether." To this the Najdî Shaikh
countered: "No! This opinion is definitely not acceptable.
Aren't you aware of the sweetness, allure and captivating
nature of his speech? If you drive him out of here, perhaps the
inhabitants of another city would listen to his sweet words and
believe in him. Then all of them may just get together and
launch an attack against us."
Abû Jahal said: "I am of the opinion that neither should we
incarcerate him nor should we banish him. Rather we should
select a young man from each and every tribe and all of them
should jointly assassinate Muhammad. In this manner,
Muhammad's () blood will be fanned out over all the tribes
and his tribe, Banû Abdu Manâf, would not be able to hit back
against any particular tribe. They will be forced to settle the
matter by accepting blood money."
The Najdî Shaikh responded quite excitedly to this proposal.
With fervent enthusiasm he said: "By Allâh! This seems like
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the most excellent plan." Other members of the meeting also
sanctioned this proposal. [Tabqât Ibn S'ad volume 1 page 152,
'Uyûn Al-Athar volume 1 page177]
It was also agreed in this meeting that this baneful plan be
carried out that very night.
This assembly barely disperses when Hadrat Jibraîl appeared
before Rasûlullah % with divine revelation enlightening him
about their evil plot in the following verses:
"And remember when the disbelievers were conspiring against
you either to to incacerate you or to kill or to banish you. They
were plotting and Allâh was plotting but Allâh Ta'âlâ is the
best of plotters." [Sûrah Anfal verse 30]
He was then fully apprised of the sinister plot of the
disbelievers and he was divinely commanded to emigrate to
Madînah Munawarrah. Rasûlullah % was also advised to recite
the following Du'â:
"And say: 'My Lord! Let my entry (into Madinah) be good and
(similarly) let my exit (from Makkah) be good. And grant me
from Your side a dominion and assistance. [Sûrah Isrâ verse
80]
{The aforementioned is narrated by Tirmizî on the authority of
Ibn 'Abbas dicale, and Imam Tirmizî declares this Hadîth
authentic. Hâkim also narrates this in his Mustadrak. See
Fathul-Bârî volume 7 page 177, Zarqânî volume 1 page 324.}
Hadrat "Ali رضى الله عنه narrates that Rasulullah asked Jibrail
who was emigrating with him. Jibrail replied: "Abu عليه السلام
Bakr رضي الله عنه will emigrate with you." [Narrated by Hakim
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and he declares this Sanad authentic. Imâm Zahabî says this
Hadîth is authentic but Gharîb. Page 226]
It is mentioned in Sahîh Bukhari that Hadrat 'Ayeshah
narrates: "Right at high noon, Rasulullah رضي الله عنها
appeared at Abu Bakr calò,'s house and informed him that
his emigration to Madînah has been divinely sanctioned by
Allâh Ta'âlâ. Overcome with excitement, Abû Bakr asked:
"May my parents be sacrificed for you, O Prophet of Allâh!
Will this unworthy man get the honour of travelling with you?"
Rasûlullah % replied: "Yes, surely."
According to Ibn Ishâq's narration, on hearing this elating
news, Abu Bakr رضى الله عنه burst into tears. Hadrat 'Ayeshah
says: "Before this, I didn't imagine anyone could رضي الله عنها
cry out of downright elation and joy. Long before this, Abû
Bakr رضي الله عنه, in anticipation of this impending journey, had
set aside two camels, which he was feeding with acacia leaves
for the last four months. He offered one of these camels to
Rasûlullah saying: "O Prophet of Allâh! My parents are
sacrificed for you! Please select one of these camels, it is a gift
for you." Rasûlullah % replied: "No, I would not accept it
without paying for it."
According to Mu'jame-Tabrânî, Hadrat Asmâ bint Abî Bakr
says that Abu Bakr replied: "Okay, if you want to رضي الله عنها
pay for it well and good. You may pay for it." [Fathul-Bârî
volume 7 page 183]
In other words, my personal desire is of no concern. My desires
and inclinations are all subject to your directives.
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At this juncture, some historians are under the misconception
that perhaps Hadrat Abu Bakr رضى الله عنه spent far more than
the actual worth of the camel upon the blessed being of
Rasûlullah % and Rasûlullah * in turn accepted this. As
mentioned in Bukhari, Rasûlullah says: "Nobody has
favoured me with his life and wealth as much Abu Bakr."
According to the narration of Tirmizî, Rasûlullah ¿ said: "I
have adequately recompensed each and every person who has
favoured me except Abû Bakr. Allâh will compensate him for
all the benevolence he has shown to me."
For this reason, some writers have reservations about the actual
reason Rasûlullah insisted on paying for the camel.
The answer to this is that Hijrat is a great form of 'Ibâdat
which Allâh Ta'âlâ has mentioned immediately after Îmân.
This is why Rasûlullah % did not want to include anyone else in
this momentous 'Ibadat. Rasûlullah # sought to ensure that
only his own wealth and life be used in the path of this great
'Ibâdat. [Rawdul-Anf volume 2 page 3]
Note: Waqidî says that the name of this camel was Qaswa
whilst Muhammad bin Ishaq says that its name was Jad'a.
[Bukhari under the chapter Ghazwatur-Raj'î. See Zarqânî
volume 1 page 327]
Wâqidî says that the price of this camel was eight hundred
Dirhams. 'Allâmah Zarqânî says that the price of the camel was
actually four hundred Dirhams. Eight hundred was the price of
both camels.
This is further corroborated by a narration of Hadrat 'Ayeshah
wherein she explicitly states: "Abu Bakr purchased رضي الله عنها
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both camels for eight hundred Dirhams." [Tabqât Ibn S'ad
volume 1 page 153]
Ibn 'Abbas رضى الله عنه narrates that Jibrail عليه السلام informed
Rasûlullah about the resolution reached by the Quraysh and
he then advised him to refrain from spending that night in his
own home. [Bayhaqî]
That night as darkness spread across the land, the Quraysh 183
,
as per their predetermined resolution, besieged Rasûlullah 's
house planning to attack him later that night. Rasûlullah
directed Hadrat 'Ali رضي الله عنه to don his green sheet and lie
down on his (Rasûlullâh 's) bed. He also advised him saying:
"Don't panic. Nothing will happen to you."
Although the Quraysh were his nasty enemies, they still
regarded him as trustworthy and honest. They would
customarily entrust their valuables to his care. Rasûlullah
رضي الله عنه handed over these entrusted items to Hadrat "Ali
advising him to return them to their rightful owners.
Abû Jahal, the accursed, was standing outside and with riotous
laughter he was mockingly telling his cohorts: "Muhammad is
under the impression that if you follow him you will become
the rulers of the Arabs and non-Arabs alike and you will get
183
Those who laid siege to his house were: Abu Jahal, Hakam bin 'Âs,
'Uqbah bin Abî Ma'ît, Nadr bin Hârith, Umayyah bin Khalaf, Ibn 'Aytalah,
Zam'ah bin Aswad, Ta'îmah bin 'Adî, Abû Lahab, Ubayy bin Khalaf,
Nabîhah bin Hajjaj and Munabbihah bin Hajjaj. [Tabqât Ibn S'ad volume 2
page 154]
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eternal paradise after your death. And if you fail to follow him,
you will be killed at the hands of his companions and thereafter
you will burn in the fire of Hell.
Whilst he was scornfully saying this, Rasûlullah % emerged
from the door. Taking a handful of sand, he said: "Yes, this is
what I assure you would happen. You are also one of those who
are destined to die at the hands of my companions and to burn
in the fire of Hell." Over this handful of sand, Rasûlullah
then recited the opening verses of Sûrah Yâsîn until the verse
"Fa Aghshaynâhum Fa Hum Lâ Yubsirûn (and We have
swathed them so they cannot see)" and hurled this sand over
their heads. Allâh Ta'âlâ placed a veil over their eyes. He then
passed right before their very eyes without them realising it.
['Uyun Al-Athar volume 1 page 179]
Passing right before them, Rasûlullah & proceeded to Hadrat
Abu Bakr رضى الله عنه's house. Together they left home and
headed off to the road leading to Mount Thawr. They ascended
the mountain and took cover in one of its caves. During this
time, a man passed Rasûlullah 's house and he saw a number
of the Quraysh milling about. When he enquired what they
were waiting for, they replied: "We are waiting for Muhammad
to emerge. The moment he sets foot out of his house, we will
kill him." The man countered: "May Allâh Ta'âlâ make your
efforts go in vain. Muhammad () has hurled sand over your
heads and passed by."
The next morning, when they saw Hadrat 'Ali رضي الله عنه rising
form Rasûlullah 's bed, they exclaimed: "By Allâh! That man
was right." With untold misery dripping fromthier voices, they
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asked: "Where is Muhammad?" Hadrat 'Ali رضي الله عنه replied:
"I have no idea." [Al Bidâyah Wan-Nihâyah volume 3 page
176]
This narrative is cited in Tabqat Ibn S'ad on the authority of
Hadrat 'Alî, Ibn 'Abbâs, Âyeshah Siddîqah, Âyeshah bint
-رضي الله عنهم Qudamah and Suraqah bin Ju'shum
Note: The disbelievers of Makkah laid siege to his house but
they did not break into the house itself because the Arabs
considered it ethically repulsive to enter the female sanctums of
anyone's home.
Thereafter Rasûlullah % continued his journey. As he was
leaving the environs of Makkah, he ascended a hillock and
addressed Makkah lamentably saying:
"By Allâh! You are the best of lands. You are the most dear to
Allâh. If I was not expelled from you, I would never have left
you."
Hâkim says that this Hadîth is authentic according to the
conditions laid down by Bukharî and Muslim. [Mustadrak
volume 3 page 7]
Ibn 'Abbas Licals, narrates that Rasûlullah addressed the
land of Makkah saying:
"What a pure land you are. You are enormously dear to me. If
my people did not expel me from you, I wouldn't take up
residence but in you." [Narrated by Ahmad and Tirmizî and he
declares this Hadîth authentic. See Zarqânî volume 1 page 328]
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Note: This Hadîth clearly reveals that Makkah Mukarramah is
more virtuous than Madinah Munawwarah and this is the
opinion of most 'Ulamâ.
Hadrat Abu Bakr رضي الله عنه's elder daughter Hadrat Asma
prepared their provisions for the road. Driven by ,رضي الله عنها
haste, instead of using a cord, she ripped her girdle apart and
used it as a cord to tie the provisions. From that day hence, she
was referred to as Zâtun-Nitâqayn (a woman with a double
girdle). According to Ibn S'ad's narration, she used one portion
of it to tie the provisions and the other to tie the mouth of the
water-skin. [Tabqât Ibn S'ad volume 1 page 154]
،Abdullah the son of Abu Bakr رضى الله عنه, who was a still a
young man, would spend the day in Makkah and in the
evenings he would come to his father in the cave and give a
report on the activities of the Quraysh. And 'Amir bin
Fuhayrah, who was the emancipated slave of Hadrat Abu Bakr
would graze goats all day long and at 'Isha time he رضي الله عنه
would come to the cave and feed Rasûlullah % and Abu Bakr
with goat's milk. [Al-Bidayah Wan-Nihayah volume رضي الله عنه
3 page 184]
'Abdullah bin Arîgat 84 was hired as a guide to take the pair of
them via the relatively unknown route to Madinah. Although
the guide, 'Abdullah bin Arîqat was a disbeliever and polytheist
but Rasûlullah and Hadrat Abu Bakr Lcalmò, still trusted
184
Imam Nawawî says: "I am unaware whether 'Abdullah bin Ariqat
embraced Islâm or not." [Wafaul-Wafa volume 1 page 169]
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him and counted upon (his navigational skills). [Bukhârî under
the chapter on Hijrah) They entrusted the camels to the guide
requesting him to meet them on the third day at Mount Thaur
from where they would set out for Madinah.
Note:
Rasûlullah himself determined the route and hired a
disbeliever to grip the camel- rein and walk ahead of him. This
clearly illustrates that it is permissible to hire the services of a
disbeliever if he is trustworthy. This disbeliever was Rasûlullah
's hired hand and not his leader. This Hadîth merely
establishes the permissibility of hiring a non-Muslim. It
definitely does not prove that it is permissible to appoint a
disbeliever as one's leader.
Cave of Thaur
In short, both of them left home the same night and set out for
the cave of Thaur.
In Dalâilu Bayhaqî, a Mursal narration is mentioned by
Muhammad bin Sîrîn. He says, when Rasûlullah % proceeded
towards the cave, his cave-companion, his devoted disciple, his
dedicated companion, his sincere devotee, and his
incomparable friend Hadrat Abu رضى الله عنه was struck with an
eccentric sense of restlessness. Sometimes he would walk
behind Rasûlullah % and sometimes in front of him. At times
he would walk on his right and sometimes to his left. In due
course, Rasûlullah % asked: "What is the matter? Abu Bakr."
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Sometimes you walk ahead of me and sometimes behind me?"
Abu Bakr رضى الله عنه replied: "O Rasulullah ! When I envision
someone hunting for you from the back, I promptly move
behind you. When I dread someone waiting in ambush for you,
I reposition myself to get ahead of you." Rasûlullah ¿ asked:
"Abû Bakr! Your purpose for acting in this manner is to
رضي الله عنه sacrifice your life for mine?" Hadrat Abu Bakr
replied: "Yes, O Prophet of Allâh! I swear by the being who
has commissioned you with the truth, I wish to sacrifice my life
in favour of yours." As they reached the cave, Abu Bakr
said: "O Prophet of Allah! Just hold on a moment. I رضي الله عنه
will enter the cave and clean it for you."
After citing this narration, Hafiz 'Asqalani رحمة الله عليه says:
"The same is narrated by 'Abdullah bin Abî Mulaykah and
Hasan Basrî. [Fathul-Bârî volume 7 page 185]
It is narrated in Dalâilu Bayhaqî on the authority of Dabtah bin
Muhassan that when Abu Bakr was mentioned before 'Umar
he would declare: "Abu Bakr's one day and one ,رضي الله عنه
night is far better than the entire life of 'Umar's devotion. The
night of Abu Bakr is the night of the cave." He would then
recount the aforementioned incident.
As for the day of Abu Bakr, (I am referring to the occasion)
when Rasûlullah * passed away and a number of Arab tribes
turned apostate. At that moment in time, I went before Abû
Bakr رضي الله عنه and submitted: "O Successor to Rasulullah !
Be a bit more lenient with the people and deal with them more
affectionately."
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Spurred by fury, Abu Bakr retorted: "Gallant in era of
ignorance but spineless in the era of Islam! You were a brave
man in the pre-Islamic times of ignorance and now you have
become a weakling? Tell me, in what should I be affectionate
towards them? Rasûlullah % has passed away and divine
revelation has ceased to exist. By Allâh! Even if these people
refuse to pay (in Zakât) a thread of string, which they used to
pay to Rasûlullah , I would go into battle with them. I would
wage Jihad with them."
Umar رضي الله عنه says: "So, with the decision of Abu Bakr, we
engaged them in Jihâd. And through the medium of Abû Bakr
Allah Ta'ala restored to Islam those who had earlier ,رضي الله عنه
renounced their faith. This is the one single day of Abu Bakr
for which 'Umar is prepared to sacrifice his entire رضي الله عنه
life of 'Ibâdat." [Durre Manthur volume 3 page 241]
This narration is also cited in Mustadrak of Hâkim. Hâkim says
that is this narration was not classified as a Mursal Hadîth, it
could have been declared authentic as per the conditions laid
down by Bukhârî and Muslim. Hâfiz Zahabî says that this
Hadîth is Mursal but authentic.
Nonetheless, Abu Bakr رضي الله عنه entered the cave first and
after a little while Rasûlullah & followed him through. Soon
thereafter, with the grace of Almighty Allâh, a spider spun its
web over the mouth of the cave.
This narration is cited in Tabqât Ibn S'ad with an array of
Asnâd on the authority of a number of Sahâbah including
'Âyeshah, Ibn 'Abbâs, 'Alî bin Abî Tâlib, 'Âyeshah bin
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Qudamah and Suraqah bin Jouthum رضى الله عنهم.Some of these
Asnad contain the narrators of Bukhârî and Muslim.
It is narrated in Musnad Ahmad bin Hambal رحمة الله عليه that
Ibn 'Abbas رضى الله عنه narrates: "The Quraysh surrounded
Rasûlullah ¿'s house all night long. The next morning, they
were startled to notice 'All رضى الله عنه awakening from
Rasûlullah 's bed. When they enquired from Hadrat 'Alî
".about his whereabouts, he replied: "I have no idea رضي الله عنه
They promptly scurried about in all directions hunting for him
until they reached the cave. When their glances fell onto the
web screening the mouth of the cave, they said: "This web
wouldn't have been here if he had entered the cave."
Hafiz 'Asqalânî dealin, says: "The Sanad of this Hadîth is
satisfactory." [Fathul-Bârî volume 7 page 184] Hâfiz Ibn Kathîr
writes in his book Al-Bidâyah wan-Nihâyah: "The Sanad of
this narration is Hasan (satisfactory). Amongst the narrations
citing the incident of the spider spinning its web over the mouth
of the cave, this is the most authentic narration." [Volume 3
page 181]
Abû Mus'ab Makkî says: "I have heard Anas bin Mâlik, Zaid
bin Arqam and Mughirah bin Shubah رضي الله عنهم saying.
"Whilst Rasûlullah & sought refuge in the cave of Thaur, with
the will of Allah, a tree miraculously sprouted up before him. A
pair of wild doves then laid their eggs in the nests that were on
the tree. Whilst the polytheists were for hunting for Rasûlullah
they came across the cave but when they caught sight of the
,
nests covering the tree, they retreated. Rasûlullah % says:
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"Allâh Ta'âlâ defended us from their (evils)." [Tabqât Ibn S'ad
volume 1 page 154]
Note: This Hadîth is narrated with a range of different Sanads
(chain of narrators). Although every Sanad contains a few weak
narrators, the wide array of Sanads lends some credence of
strength to this incident. This in the terminology of the
Muhaddithîn is referred to as Hasan Li Ghayrihî (acceptable
due to external factors). And Allâh Ta'âlâ knows best.
In Bukhârî, Muslim and Musnad Ahmad it is mentioned that
رضي الله عنه relates that Abu Bakr رضى الله عنه Hadrat Anas
recounted to me: "When Rasûlullah % and I were in the cave
whilst the Quraysh were frenziedly searching for us and they
somehow managed to get to the mouth of the cave, I anxiously
submitted: "O Prophet of Allâh! If one of them has to lower his
gaze, he is certainly bound to spot us." Rasûlullah % replied:
"What is your opinion, O Abu Bakr, of those two people
amongst whom the third is Allah." In other words, we are not
alone. Allâh is with us and He will shield us from their evil.
According to the narration of Zuhrî and 'Urwah bin Zubair,
when Rasulullah noticed Abu Bakr رضي الله عنه looking
miserably sad, he said: "Do not grieve. Certainly Allâh is with
us."
He also made special Du'a for Abu Bakr رضي الله عنه 's
pacification after which, a unique form of tranquillity and
serenity descended over Abu Bakr Licale. In this regard
Allâh Ta'âlâ sates in the Holy Quran:
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"When both of them were in the cave, when he (Rasûlullah )
told his companion: "Do not grieve. Certainly Allâh is with us."
So Allâh transmitted His special tranquillity over him and
strengthened him with forces (angels) that you were unable to
see and He rendered the word of the disbelievers the
lowermost, and the word of Allâh is always uppermost. And
Allâh is all-mighty, all-wise." [Sûrah Tawbah verse 40]185
Philosophical notes and educational subtleties
(An in-depth study into the verse related to 'the companion of
the cave' of Rasûlullah 3)
Before we go any further in discussing the cryptic subtleties
and in-depth analysis of this verse, it would seem appropriate at
the outset to cite the translation of the entire verse in reference.
This will enable the reader to get a better understanding of
things. The verse is:
"If you do not assist him (it is not a problem) because Allâh has
always assisted him (Rasûlullah %). He assisted him when the
disbelievers ejected him whilst he was the second of the two,
when both of them were in the cave. (In other words, there
were just two of them on this journey; Rasûlullah % and his
companion of the cave Hadrat Abu Bakr رضى الله عنه .Apart from
185
Dalâilu Abî Nu'aim page 112, Fathul-Bârî volume 7 page 10 under
.رضي الله عنه Manaqib Abi Bakr
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these two, there was nobody else upon who they could really
depend on.) When he told his companion: "Do not grieve.
Certainly Allâh is with us. (His protection is with us.) So Allâh
transmitted His tranquillity upon him and assisted him with
forces that you would not see. (Without external means, the
angels protected the environs of the cave of Thaur.) And Allâh
rendered the word of the disbelievers lowermost (that He made
the disbelievers pass the cave in vain.) And the word of Allâh is
always uppermost. And Allâh is all-prevailing, all-wise (in that
He extracted His Nabî with his companion from the clutches of
the enemy and safely delivered them to Madinah
Munawwarah.)" [Sûrah Tawbah verse 40]
The virutes of Hadrat Abu Bakr رضى الله عنه described in the
aforementioned verse, even a tenth of these virtues was not
bestowed upon any other member of this Ummah. Now we
briefly discuss the virtues of Abu Bakr Licalso, referred to in
the verse:
1. When these villainous disbelievers were determined to
eliminate Rasûlullah
and they had unanimously
agreed to assassinate him, then only Rasûlullah
proposed to migrate from Makkah with the divine
commandment of Allâh. Furthermore, with the divine
رضي الله عنه directive of Allah Ta ala, he took Abu Bakr
along with him. If Abu Bakr رضي الله عنه was not sincere
or he was not a man of true faith or he was not an ardent
devotee of Rasûlullah , Allâh Ta'âlâ would never have
approved of Rasûlullâh & taking him along on such a
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challenging occasion. Furthermore, if Rasûlullâh
himself was not absolutely convinced of Abû Bakr
s sincerity, love and devotion, he would not' رضي الله عنه
have taken him along with him. Allâh Ta'âlâ forbid, the
Prophet of Allâh was not such a fool that he was unable
to differentiate between a friend and foe or between a
sincere person and a hypocrite. That Rasûlullah ¿ took
Abu Bakr رضى الله عنه with him on such a dangerous
journey is ample testimony to the fact that Rasûlullah
considered him to be his ardent follower, special friend,
devoted and gallant companion and his faithful
sympathiser. Moreover Allâh Ta'âlâ declares in the
Holy Quran: "You would have known them by their
distinctive marks; surely you will recognise them from
the tone of their speech." [Sûrah Muhammad] Allâh
Ta'âlâ had blessed Rasûlullah % with such a superior
level of Firâsat (intuition) that just by looking at a
hypocrite's face and listening to his words, he was able
to ascertain that the person is a hypocrite. So let us
assume - hypothetically speaking of course - that Abû
Bakr was a hypocrite as the Shi'ahs claim. How is it
possible for this detail to be concealed from Rasûlullah
#? Okay, even if this fact was hidden from Rasûlullah
, how could it be concealed from Allâh Ta'âlâ, the
knower of the unseen? How would He have sanctioned
His Prophet taking a hypocrite on this most significant
journey?
2. Hadrat 'Alî, Hasan Basrî and Sufyan bin 'Uyaynah
say that in this verse, Allah Ta'ala رضي الله عنهم
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reproached the whole of mankind for refraining from
assisting Rasulullah .Only Abu Bakr رضي الله عنه was
excluded from this reproach. Not only was he excluded,
Allah Ta ala cites Abu Bakr رضي الله عنه's companionship
and friendship on this sensitive occasion in words of
admiration.
3 Thâniyath-Nayn The fact that Allâh Ta'âlâ employed the
phrase Thâniyath-Nayn (the second of the two) in reference
to both of them in the cave, is a clear indication that after
رضي الله عنه the messenger of Allah Ta'ala, Abu Bakr
occupies the most lofty status in the eyes of Allâh. Imam
Qurtubî says: "The phrase Thâniyath-Nayn clearly attests
that Abu Bakr be the Caliph after Rasûlullah # because the
Caliph (successor) is always the Thânî (second-in-charge)
of the king." [Tafsîr Qurtubî volume 8 page 147]
Hadrat Anas bin Malik رضي الله عنه says, once Rasulullah
asked Hassan bin Thabit رضي الله عنه if he had composed any
poetry in honour of Abu Bakr. When he replied in the
affirmative, Rasûlullah % said: "Go ahead. Recite it for me. I
wish to listen to it." Hassân recited the following stanza:
"He was Thâniyath-Nayn (the second of the two) in the cave,
the exalted. The enemy ascended the mountain and scampered
around them. He was the beloved of Rasûlullah % and the
whole world knows that no one can outweigh him."
4. Iz Huma Fil Ghar (When both of them were in the
cave.)
540