The Prophet (a.s) called `Ali (a.s) and said

On release from the virtual incarceration at Shi`b Abū-Talib, of Banū-Hashim, the enthusiasm of the Quraysh in pestering them cooled down. Although, in their hearts, they had the same hatred for the Prophet (a.s), his family and companions, as erstwhile. They had some consideration and awe of the personality of Abū-Talib that kept them in a degree of check. Abū-Talib had now grown old and the troubles of exile had not done any good to his health. He deceased a short while after his return from Shi`b Abū-Talib. Now the people of Makkah got total freedom to trouble the Prophet (a.s) and the new converts to Islam the way they wished. None had the courage to stop them from their nefarious activities. Every day the troublesome activities of Quraysh increased.

When the tyranny of the Quraysh became unbearable, the Prophet (a.s) went to Ta’if from Makkah. Ta’if is at a distance of sixty miles from Makkah and has a salubrious climate. According to a narrative of Abul-Hasan al-Mada’ini, `Ali (a.s) and Zayd ibn Harithah accompanied the Prophet (a.s) on this journey. The purpose of the Prophet (a.s) behind this trip was to invite the people of Ta’if to the fold of Islam. But the people there were worse than those in Makkah were. They did not agree to listen to the Prophet (a.s) and set wayward urchins and vagabonds to throw stones at the visiting party. With difficulty the Prophet (a.s) spent a month at Ta’if and, literally, the vagabonds chased the party away from there. The only way left for them was to head back to Makkah. They came to the outskirts of the town and camped at the Cave of Hira’. It was risky for them to enter the precincts of the town without some plausible support. He sent word to Mut`im ibn `Adi through a person seeking his protection. When he pledged his support, the Prophet (a.s) entered the town. Here he faced the same difficulties and hurdles as he faced at Ta’if. But, despite all the difficulties, he continued his Mission. He visited the nearby hamlets and propagated the Message of Islam. The Quraysh too shadowed him during these trips and used to interrupt the meetings calling him a madcap. The Prophet (a.s) however maintained his calm and composure. He never reacted angrily and thus continued his mission.

It was the practice of the Prophet (a.s) that during the Hajj, he used to meet the persons coming from far away places to give them the Message of Islam. Those pilgrims, who were of receptive nature, embraced Islam. It was the Hajj on the tenth year after the Annunciation when a group from Yathrib visited Makkah. When the Prophet (a.s) during a trip of propagation reached Mina, he came across six persons near `Uqbah. He went near them and asked about the tribe to which they belonged. They said that they were from Yathrib and they belonged to the Tribe of Khazraj. The Prophet (a.s) sat down with that group and recited to them some Verses from the Holy Qur’an and invited them to embrace Islam. They were much influenced by the Islamic Principles and they readily embraced it. Now, this was the beginning of the spread of Islam in Yathrib. During the next Hajj, twelve persons came from Yathrib and embraced Islam. The following year a contingent of seventy-three persons arrived and embraced Islam at the hands of the Prophet (a.s) these persons said that it was their desire that the Prophet (a.s) changed his residence to Yathrib and made it the head quarters for his Mission. They promised him all cooperation and protection. In Makkah, there were many hurdles in the way of propagating the Faith. He informed to the Muslims that he intended to migrate to al-Madinah. The Muslims were already fed up of the ill treatment meted out to them by the Quraysh. When they found a place of peace, they started migrating one after another. When the Quraysh saw that the Muslims have gained support and protection of the people of Yathrib, they feared that if the Prophet (a.s) too migrated, his disturbed group might consolidate and rise against them. Therefore, the Quraysh started creating hurdles in the way of those migrating to al-Madinah. They withheld the families and children of some migrants, snatched away the money from some and threatened some others. But all these schemes of the Quraysh were of no avail and barring a few persons all the intended migrants succeeded in changing their residence.

When the Quraysh failed in their efforts to curb the migration, they called together a council in which all the major families excepting the Banū-Hashim participated. From Banū-`Abd-Shams, `Utbah, Shaybah and Abū-Sufyan, from Banū-Nawfal, Taymah ibn `Adi, Jubayr ibn Mut`im and al-Harith ibn `Amir, from Banū-`Abd-al-Dar, Nizar ibn Harith, from Banū-Asad, Abul-Bukhtari ibn Husham, Zum`ah ibn al-Aswad and Hakim ibn Hizam, from Banū-Makhzūm, Abū-Jahl ibn Husham, from Banū-Sahm, Nabih and Munabbih, sons of al-Hajjaj, from Banū-Haja, Umayyah ibn Khalaf were at the conclave. In addition to these dignitaries, some other people too attended the meeting. It happened that one aged person from Najd attended this meeting. One person who started the proceedings of the meeting said that the

Muslims have struck an alliance with people from outside and they can acquire a position of strength at any time in the future. The meeting must seriously deliberate the matter. If this movement is not curbed, there was a lurking danger of their rising under the leadership of Muhammad (a.s) and attacking the Quraysh! There was the need for devising a way to nip Islam in the bud and to give such punishment to Muhammad (a.s) that, in future, none else raises his head. Al-`as ibn Wa’il, Umayyah ibn Khalaf and Ubay ibn Khalaf said that Muhammad (a.s) must be chained and incarcerated in a dungeon until he died with hunger and thirst. The Najdi old man said that the suggestion was not good. If such a step was taken, the people of Muhammad’s tribe might fight and get him released. `Utbah, Shaybah and Abū-Sufyan said that he must be exiled so that they do not hear any word against their idols in the future. The Najdi opposed this proposal too saying that wherever he went, he will gather people around him with his sweet talk and make them rise against the Quraysh. Then none will be able to curb his onslaught. Abū-Jahl said that strong youths should be selected from every tribe and they should all, in unison, attack Muhammad (a.s) and kill him. In such an event any one tribe cannot be blamed individually for the killing and it will be beyond the strength of Banū-Hashim to avenge the killing. Therefore, they will be forced to accept the blood money instead of demanding with retaliation! He added that they would together contribute to pay the amount of the blood money. This suggestion was accepted by everyone and the Najdi too endorsed it. To implement the project it was decided to post a vigil near the Prophet’s residence around dusk to keep a keen eye on the movements there lest he escaped getting wind of their plan. In the darkness of the night, the youths would then barge into his house and kill him. Here the conclave against him was in progress, and on the other side, Allah had forewarned the Prophet (a.s) of the impending danger. Therefore, Allah has said in the Qur’an:

وَإِذْ يَمْكُرُ بِكَ الَّذِينَ كَفَرُوا لِيُثْبِتُوكَ أَوْ يَقْتُلُوكَ أَوْ يُخْرِجُوكَ وَيَمْكُرُونَ وَيَمْكُرُ اللَّهُ وَاللَّهُ خَيْرُ الْمَاكِرِينَ

“Remember the time when the infidels were scheming against you to incarcerate you at some place or to kill you or to banish you. They were planning their stratagem and Allah had his own plan. Allah is a better Planner!”

To implement Allah’s Plan, the Prophet (a.s) called `Ali (a.s) and said,

“O `Ali! Quraysh have decided that they would assassinate me tonight. But Allah has ordered me to leave Makkah and make you sleep in my bed! It is very disturbing for me to leave you

behind surrounded with enemies, but this is the command of Allah, therefore: You must cover yourself with my green Hadramite shawl and sleep in my bed and no harm will come your way from them.”[1]

`Ali (a.s) did not raise a word of dissent or objection against the Prophet’s instruction. He was concerned only of the safety of the Prophet (a.s). The Prophet (a.s) assured him that he would be able to safely escape from the clutches of the enemies. Hearing this, `Ali (a.s) made a prostration of thanksgiving to Allah! Ibn ShahrAshūb writes:

“`Ali (a.s) was the first to Make a prostration of Thanksgiving and the first to keep his face on the dust after prostration”[2]

After raising his head from the prostration, `Ali (a.s) asked the Prophet (a.s) to go peacefully and that he would sleep in his bed as instructed. The Prophet (a.s) could elude the infidels and proceeded towards the Mount tūr and `Ali (a.s) fearlessly covered himself with the Prophet’s shawl and peacefully slept in his bed. `Allamah Diyarbakri writes:

“On the night of the Migration when `Ali (a.s) slept on the bed of the Prophet (a.s), Allah Revealed to Archangel Gabriel and Archangel Michael, saying: I have established a relationship of brotherhood between you two and Have made the life of one more than that of the other. Who is the one between you who can sacrifice his life for the other?’ They both opted for their individual life only! Then Allah Revealed to them why they were not like `Ali (a.s)! ‘I made him Muhammad’s brother. At the cost of his life, he is sleeping on the bed of Muhammad (a.s). Descend both of you, to the earth and guard him from his enemies!’ Therefore, Archangel Gabriel stood at the head and Archangel Michael stood at the foot of the bed and started saying: ‘Felicitations! O son of Abū-Talib! Who is like you that Allah prides on the angels because of you’ and then Allah Revealed the Verse: ‘There are also people who stake their lives in the way of Allah, and Allah is very kind on His Creatures’”[3]

[1] Al-Kāmil fit-Tārīkh, Vol 2, Page 72

[2] Manāqib, Vol 1, Page 127

[3] Tārīkh al-Khamīs , Vol 1, Page 325

After the Prophet (a.s) went away, Abū-Bakr came to his house. Not finding him there, he asked `Ali (a.s), “Where is the Prophet (a.s)? On being told that he had gone towards the Mount tūr, Abū-Bakr too proceeded in that direction. The historian al-tabari writes:

“When the Prophet (a.s) heard the sounds of the steps of Abū-Bakr in the darkness of the night, he thought that one of the infidels was following him. He increased the speed of walking. The strap of his sandal gave way and one of his toes was injured. This caused him bleeding. However he kept on walking fast!”[1]

Abū-Bakr felt that he was the cause of inconvenience to the Prophet (a.s) and therefore he called him aloud and identified himself. Recognizing his voice, the Prophet (a.s) stopped. Around dawn both reached the Mount tūr and took shelter in a cave.

The vigil of the infidels continued at the house of the Prophet (a.s). Whenever they peeped inside, they found the Prophet (a.s) deep in his sleep covered in his shawl! Near the dawn, they unsheathed their swords and rushed into the house. Hearing the slight commotion, `Ali (a.s) removed the shawl from his face. When they saw `Ali (a.s) in the bed of the Prophet (a.s) their faces went pale! Surprised they asked where Muhammad (a.s) had gone. `Ali (a.s) asked them, “Did you entrust him to me that you are asking me about him? Allah knows where he is!” At this reply, the infidels were much upset. They were facing defeat in their designs. They thought of avenging the failure against `Ali (a.s) but ultimately left him unharmed and went with crestfallen faces to go in the pursuit of the Prophet (a.s).

The infidels of Quraysh so far had the satisfaction that although most of the Muslims had migrated from Makkah, Muhammad (a.s) was still there for them to wreak their revenge against him. Even if the Muslims acquired strength at Yathrib, they dare not attack Makkah for the fear of the Prophet’s safety. Now that the Prophet (a.s) had escaped, the situation had drastically changed. They made men run in all directions to search for the Prophet (a.s). Some men reached near the Mount tūr in their search. Outside the cave, there was neither any mark of footsteps nor any signs of someone entering it. At the entrance, spiders had knit their web and some pigeons had made their nest. The men returned from there disappointed. Abū-Jahl announced that whoever brought back the Prophet (a.s), he will be gifted a hundred camels. Suraqah

[1] Tārīkh Tabarī, Vol 2, Page 100

ibn Malik, in the greed of the gift, went in search of the Prophet (a.s). He even spotted him. But the person was awed with the majesty of the Prophet (a.s). He quietly returned. The Prophet (a.s) stayed in the cave for three days and nights. On the fifth of Rabi` I, he started traveling towards al-Madinah. After traversing the distance of three miles he halted with Banū-`Amr ibn `Awf at the place called Qaba. He halted there until `Ali (a.s) joined him.

After the departure of the Prophet (a.s), `Ali (a.s) stayed at Makkah for three days. He returned the things in the trust of the Prophet (a.s) to their owners. On the fourth day he seated Fatimah bint Muhammad, Fatimah bint al-Zubayr and Fatimah bint Asad in litters on the camel backs and proceeded towards al-Madinah. When Quraysh learned that even `Ali (a.s) had left for al-Madinah, they felt deeply insulted and sent a contingent of eight men mounted on camels in his pursuit. When `Ali (a.s), and his retinue, was around twenty-five miles from Makkah near the hill of Dajnan, the men too reached there. Seeing them, he dismounted the ladies, made them stay at the foot of the hill in a safe place, and confronted the men. The men tried to surround and ambush him and addressed in a harsh tone asking him to return to Makkah with them. They also said that if he did not yield, they would take him there forcibly. `Ali (a.s) did not pay any heed to what they said and breaking the circle he moved forward. The slave of Harb ibn Umayyah, Janah, unsheathed his sword and stood in his way. A change came on the face of `Ali (a.s), he put his hand on the scabbard of his sword and moved forward. Janah attacked but missed the mark. `Ali (a.s) moved his sword and the slave was cut into two. When the other men saw this scene, they fled in fear! `Ali spent the night at the foot of the hill of Dajnan and early morning moved towards al-Madinah. It was summer time and hot winds were blowing. Walking on the hot sand, the soles of his feet developed calluses. It was only his spirit that kept him moving forward. Alas, the small entourage reached Qaba where they joined with the Prophet (a.s). The Prophet (a.s) came forward and embraced him affectionately. His eyes watered and he removed the dust from `Ali’s cloak with his own hands. They now traveled safely to al-Madinah.

The courage demonstrated by `Ali (a.s) sleeping in the bed of the Prophet (a.s) has no parallel in the history. He had learned from the Prophet (a.s) about the plans of the Quraysh to assassinate him in the bed that night. The ease with which he slept in that bed demonstrates his courage and the profound love and care that he had for the safety of the Prophet (a.s). He knew that he was exposing his own life to jeopardy. But for him, no sacrifice was big enough in the cause of the Faith and the Prophet (a.s)!

If `Ali (a.s) had not slept in the bed, or even moved away from it after some time out of fear, it would have warned the vigilantes and they could have easily pursued and caught up with the Prophet (a.s) and the result could have been either the loss of the life of the Prophet (a.s) or his incarceration at Makkah to prevent his migration to al-Madinah. Both ways it would have been detrimental to the propagation and the progress of the Faith. It was `Ali’s courageous act that ensured the safety of the Prophet (a.s) and the victory of Islam over infidelity!