6.3 Migration to Abyssinia

The migration to Abyssinia, called al hijrah ila al Habashah, was the first migration in the history of Islam. It took place in the early Makkan period, before the Hijrah to Madinah, when the believers were still few and weak. This event shows the wisdom of the Prophet ﷺ in protecting his followers, the patience of the early Muslims, and the mercy of Allah in opening unexpected doors of safety and support.

The Historical Setting of the First Migration

As the public call in Makkah continued and Quraysh hardened in opposition, persecution increased against those without tribal protection, especially slaves, freedmen, and weaker clans. The Prophet ﷺ saw that the situation was becoming unbearable for many of his companions who had embraced Islam purely for the sake of Allah and were now paying a heavy price.

He therefore guided them to seek a temporary refuge in a nearby land known for justice. This land was Abyssinia, in Arabic “al Habashah,” in the region of modern-day Ethiopia and surrounding areas. At that time it was ruled by a Christian king known as al Najashi, the Negus.

It is authentically reported that the Prophet ﷺ said to his companions, as recorded by Ibn Ishaq and others:

«إِنَّ بِأَرْضِ الْحَبَشَةِ مَلِكًا لَا يُظْلَمُ عِنْدَهُ أَحَدٌ، فَالْحَقُوا بِبِلَادِهِ حَتَّى يَجْعَلَ اللَّهُ لَكُمْ فَرَجًا وَمَخْرَجًا مِمَّا أَنْتُمْ فِيهِ»
“Indeed, in the land of Abyssinia there is a king with whom no one is wronged. Go to his land until Allah makes for you a relief and a way out from what you are in.”

The Prophet ﷺ did not intend for them to abandon Makkah forever at this stage. Rather, it was a protective, temporary migration while the core of the message continued in Makkah under his direct leadership.

The first group that left Makkah for Abyssinia was small, around eleven men and four women in many reports. Among them were some of the earliest and most sincere Muslims, including Uthman ibn Affan and his wife Ruqayyah, the daughter of the Prophet ﷺ. Their departure marked a new phase, where faith began to cross the borders of the Arabian Peninsula.

Life in a Foreign Land

When the Muslims arrived in Abyssinia, they found what the Prophet ﷺ had promised. Najashi granted them safety and allowed them to live and worship Allah freely. The sources mention that they first settled in or near the capital and then in surrounding areas, finding livelihoods and building a small but stable Muslim community.

Far away from Makkah and its idols, they were still deeply connected to the Prophet ﷺ. They sent news when possible and felt every wave of persecution or hope that reached them from their homeland. Their hearts remained attached to the Kaaba and to the Messenger of Allah ﷺ, yet they were grateful for the shelter Allah had given them.

The Quran describes the reaction of sincere Christians when they hear the truth, and many scholars see in these verses a reflection of what took place in Abyssinia:

﴿وَإِذَا سَمِعُوا مَا أُنزِلَ إِلَى الرَّسُولِ تَرَىٰ أَعْيُنَهُمْ تَفِيضُ مِنَ الدَّمْعِ مِمَّا عَرَفُوا مِنَ الْحَقِّ يَقُولُونَ رَبَّنَا آمَنَّا فَاكْتُبْنَا مَعَ الشَّاهِدِينَ﴾
“And when they hear what has been revealed to the Messenger, you see their eyes overflowing with tears because of what they have recognized of the truth. They say, ‘Our Lord, we have believed, so register us among the witnesses.’”
(Surah al Ma’idah 5:83)

Although this verse is general, it is consistent with the spirit of what occurred when Najashi and some of his people heard the recitation of the Quran.

Some time after the first migration, a rumor spread in Abyssinia that all of Quraysh had accepted Islam. Wishing to return to Makkah, many of the migrants went back. When they approached Makkah they discovered that the news was false and persecution had only increased. Some managed to enter Makkah under protection, while others suffered. When the situation did not improve, a second, larger migration to Abyssinia took place.

The second migration included around eighty or more men, plus women and children. This meant that a significant part of the early Muslim community now lived outside Arabia, under the rule of a just Christian king.

Quraysh’s Alarm and Strategy

As the numbers of Muslims in Abyssinia grew, Quraysh became increasingly worried. They feared that the exiled Muslims might find allies, gain strength, or at least enjoy security and freedom to spread their faith. Quraysh, who prided themselves on controlling the religious and social life of Arabia, did not want any alternative center of influence to appear.

Politically, Quraysh relied on good relations and trade routes, including those that passed near the Red Sea and the Horn of Africa. If the Muslims found a safe base in Abyssinia and the king favored them, it could shake Quraysh’s prestige and threaten their economic interests.

In response, Quraysh decided to send two capable envoys to Abyssinia. The most prominent among them was Amr ibn al As, who at that time had not accepted Islam and was known for his sharp intelligence and skill in diplomacy. They prepared valuable gifts for the king and for his bishops, including fine leather and other goods that were highly prized.

Their strategy was clear. They would first win over the courtiers and bishops with gifts so that they would in turn influence Najashi. They would then accuse the Muslims of causing division, abandoning their ancestral religion, and insulting the beliefs of Abyssinia, in order to convince Najashi to expel them or hand them back to Quraysh.

This move reflects how seriously Quraysh regarded the migration. It was not a small tribal issue any more. Islam had begun to have an international presence, and Quraysh wanted to strangle it before it grew.

The Court of Najashi

The meeting in the court of Najashi is one of the most powerful moments in early Islamic history. It brings together a persecuted minority of Muslims, a mighty Christian king, and skilled pagan negotiators from Makkah.

Amr ibn al As and his companion first approached the bishops and nobles. They distributed the gifts and asked them to support their request before the king. Many agreed to help, pleased with what they had received. Then the envoys presented their complaint to Najashi.

They said that a group of foolish youths had abandoned the religion of their people, had not accepted the king’s faith, and had invented a new religion. They accused the Muslims of causing disunity and asked Najashi to send them back to their people, claiming that their own leaders knew them best.

Najashi, known for his justice, refused to act without hearing both sides. He summoned the Muslims to his court and ordered that they be asked about their religion. The Muslims chose Jaafar ibn Abi Talib, the cousin of the Prophet ﷺ, as their spokesman. Jaafar combined deep faith, courage, and clarity of speech.

When Najashi asked them about their belief, Jaafar replied with words that are reported in the Seerah and preserved by historians:

He explained that they had been a people sunk in ignorance. They worshiped idols, ate carrion, committed shameful deeds, severed ties of kinship, and the strong among them oppressed the weak. Then Allah sent to them a messenger from among themselves, whose lineage, truthfulness, trustworthiness, and chastity they knew. Jaafar described that this messenger called them to worship Allah alone without partners and to abandon the stones and idols that their forefathers had worshiped.

Jaafar then described the moral teachings that the Prophet ﷺ had brought, such as truthfulness, fulfilling trusts, good treatment of relatives and neighbors, refraining from forbidden blood, and avoiding false witness and slander. He said that when they believed in him and followed what he had brought, their people turned against them and persecuted them to force them back to idol worship. When they could no longer bear the harm, they chose the land of Najashi, trusting in his justice.

After hearing this, Najashi asked if they had anything of what had been revealed to their Prophet. Jaafar recited verses from Surah Maryam, which speaks about the story of Maryam and the miraculous birth of Isa عليه السلام:

﴿فَأَتَتْ بِهِ قَوْمَهَا تَحْمِلُهُ ۖ قَالُوا يَا مَرْيَمُ لَقَدْ جِئْتِ شَيْئًا فَرِيًّا ۝ يَا أُخْتَ هَارُونَ مَا كَانَ أَبُوكِ امْرَأَ سَوْءٍ وَمَا كَانَتْ أُمُّكِ بَغِيًّا ۝ فَأَشَارَتْ إِلَيْهِ ۖ قَالُوا كَيْفَ نُكَلِّمُ مَن كَانَ فِي الْمَهْدِ صَبِيًّا ۝ قَالَ إِنِّي عَبْدُ اللَّهِ آتَانِيَ الْكِتَابَ وَجَعَلَنِي نَبِيًّا﴾
“Then she brought him to her people, carrying him. They said, ‘O Mary, you have certainly done a thing unprecedented. O sister of Harun, your father was not a man of evil, nor was your mother unchaste.’ So she pointed to him. They said, ‘How can we speak to one who is in the cradle a child?’ He said, ‘Indeed, I am the servant of Allah. He has given me the Scripture and made me a prophet.’”
(Surah Maryam 19:27 30)

As Jaafar recited, the sources mention that Najashi and some of his bishops were moved to tears. Their hearts recognized in the Quran the same pure truth that they knew from the Injeel regarding Isa عليه السلام and his mother Maryam. Najashi then turned to the envoys of Quraysh and said, according to one wording:

“By Allah, this and what Jesus son of Mary brought emerge from a single source.”

He then refused to hand the Muslims over. He returned the gifts sent by Quraysh and dismissed their demand. In that moment, the Muslims were granted official protection in Abyssinia.

The next day, Amr ibn al As, still hoping to turn Najashi against the Muslims, tried another tactic. He told the king that the Muslims spoke offensively about Isa ibn Maryam. Najashi called for them again and asked what they said concerning Jesus.

Jaafar replied with complete clarity, stating that they believed about Isa exactly what their Prophet ﷺ had informed them, neither lowering his status nor exaggerating it:

«نَقُولُ فِيهِ الَّذِي جَاءَنَا بِهِ نَبِيُّنَا، هُوَ عَبْدُ اللَّهِ وَرَسُولُهُ، وَرُوحُهُ، وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ الْعَذْرَاءِ الْبَتُولِ»
“We say about him that which our Prophet brought to us, that he is the servant of Allah, His messenger, His spirit, and His word which He cast to Mary, the pure virgin.”

This description aligns with the Quran:

﴿إِنَّمَا الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ رَسُولُ اللَّهِ وَكَلِمَتُهُ أَلْقَاهَا إِلَىٰ مَرْيَمَ وَرُوحٌ مِّنْهُ﴾
“The Messiah, Isa son of Maryam, is only a messenger of Allah and His word which He directed to Mary and a spirit from Him.”
(Surah an Nisa 4:171)

On hearing this, Najashi again affirmed that their belief about Isa was correct and did not contradict the truth of what he knew. He drew a line on the ground and said to the Muslims:

“What you have said about Jesus and what we believe do not differ more than this line.”

He then declared his continued protection of the Muslims and told the Qurayshi envoys that they would not get what they sought. The attempt of Quraysh to extinguish this early Muslim community in Abyssinia had failed completely.

The Status of Najashi

The story of Najashi does not end with his protection of the Muslims. Over time, as he learned more about Islam and the Quran, he embraced the faith sincerely.

The Prophet ﷺ, who was in Madinah by that time, later informed his companions of Najashi’s death even before any news could arrive from Abyssinia. He said:

«مَاتَ الْيَوْمَ رَجُلٌ صَالِحٌ، فَقُومُوا فَصَلُّوا عَلَى أَخِيكُمْ أَصْحَمَةَ»
“Today a righteous man has died. Stand and pray the funeral prayer for your brother Ashamah.”

Ashamah was the name of Najashi. The Prophet ﷺ then led the companions in the absentee funeral prayer, salat al janazah ala al gha’ib, for him. This is recorded in Sahih al Bukhari and Sahih Muslim.

This prayer shows that Najashi was regarded as a true believer. Although he ruled over a Christian people and had to manage a complex political environment, he accepted Islam in his heart and supported the Muslims when they were weak and far from home.

Allah praises those among the People of the Book who recognize the truth and stand with it despite pressure and loss:

﴿وَإِنَّ مِنْ أَهْلِ الْكِتَابِ لَمَن يُؤْمِنُ بِاللَّهِ وَمَا أُنزِلَ إِلَيْكُمْ وَمَا أُنزِلَ إِلَيْهِمْ خَاشِعِينَ لِلَّهِ﴾
“And indeed, among the People of the Scripture are those who believe in Allah and what has been revealed to you and what has been revealed to them, humbly submissive to Allah.”
(Surah Al Imran 3:199)

Najashi’s example shows that sincere seekers of truth, even when raised in another faith, can recognize and accept the final message when it reaches them clearly.

Return from Abyssinia

The community in Abyssinia remained there for many years. Some of them returned to the Prophet ﷺ only after the migration to Madinah and the establishment of the Muslim society there. Among those who returned later were Jaafar ibn Abi Talib and others, who rejoined the Messenger of Allah ﷺ around the time of the Battle of Khaybar.

When Jaafar came back, the Prophet ﷺ welcomed him warmly. It is reported that he said:

«مَا أَدْرِي بِأَيِّهِمَا أَنَا أَفْرَحُ، بِقُدُومِ جَعْفَرٍ أَمْ بِفَتْحِ خَيْبَرَ»
“I do not know which of the two makes me happier, the arrival of Jaafar or the conquest of Khaybar.”

This statement shows how much the Prophet ﷺ valued those who had sacrificed by living far from him for the sake of Allah, building the first Muslim presence outside Arabia.

The migration to Abyssinia therefore lasted from the early Makkan period into the Madinan years. It was not a short episode but a continuous chapter in which Islam was tested, protected, and quietly spread among some sincere hearts in a foreign land.

Core Themes of the Migration to Abyssinia

This migration highlights several important themes that will appear again throughout the Seerah.

One theme is the legitimacy of seeking refuge from oppression in a non Muslim land when justice is available there. The Prophet ﷺ did not hesitate to send his companions to a Christian king when he knew that “no one is wronged under him.” Justice, safety, and the ability to practice the faith were the key concerns.

Another theme is the importance of truthful representation of Islam. Jaafar did not try to flatter Najashi by changing the message to fit his expectations. He spoke the truth clearly about tawhid and about Isa ibn Maryam عليه السلام, yet did so with respect and wisdom. Allah says:

﴿ادْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ﴾
“Call to the way of your Lord with wisdom and good instruction.”
(Surah an Nahl 16:125)

A third theme is that Allah can bring support from unexpected places. Quraysh, with their power and wealth, were unable to crush the weak Muslims because Allah opened the heart of a distant king to them. The verse applies broadly:

﴿وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجًا ۝ وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ﴾
“And whoever fears Allah, He will make for him a way out, and will provide for him from where he does not expect.”
(Surah at Talaq 65:2 3)

Finally, the migration to Abyssinia shows that the spread of Islam is not tied to one land or one people. Even in this early stage, Islam had already crossed seas and entered a new civilization. The seeds planted there in the time of Najashi would bear fruit in later generations across Africa and beyond.

In the unfolding story of the Seerah, the migration to Abyssinia stands as a quiet but crucial milestone that prepared the Muslims for even greater journeys and challenges to come.