6.3.1 Reasons for the Migration

Context of Growing Persecution

When the call to Islam first became public in Makkah, Quraysh quickly understood that this message was not only a religious teaching, but a challenge to their social order, religious customs, and political influence. The Prophet ﷺ continued to recite the words of Allah and call his people to tawhid, yet the majority of leaders among Quraysh felt threatened and responded by escalating hostility.

Allah describes their response in the Quran:

قَالَ ٱلْمَلَأُ ٱلَّذِينَ كَفَرُوا۟ مِن قَوْمِهِۦ لَنُخْرِجَنَّكَ يَـٰشُعَيْبُ وَٱلَّذِينَ ءَامَنُوا۟ مَعَكَ مِن قَرْيَتِنَآ أَوْ لَتَعُودُنَّ فِى مِلَّتِنَا

“The arrogant leaders of his people who disbelieved said, ‘We will surely expel you, O Shu‘ayb, and those who have believed with you from our city, unless you return to our religion.’”
(Surah al A‘raf 7:88)

Although this verse speaks about Shu‘ayb عليه السلام, it reflects a pattern that repeated itself with Muhammad ﷺ in Makkah. When the disbelievers could not silence the message, they turned to persecution. The weak and unprotected among the Muslims became the first and easiest targets. It is in this atmosphere that the idea of migration to Abyssinia arose.

Intensifying Persecution of the Weak

As more people accepted Islam, Quraysh increased their pressure. Those with strong tribal protection, such as the Prophet ﷺ under Abu Talib, were insulted and mocked, but generally shielded from physical harm. Others who were slaves, poor, or without powerful clans were tortured severely.

Among the earliest and most painful examples was the family of Yasir. Sumayyah bint Khayyat رضي الله عنها, the mother of Ammar ibn Yasir, was killed under torture. Many others were beaten, dragged on the hot stones of Makkah, deprived of food and water, and humiliated. Bilal ibn Rabah رضي الله عنه was forced under the blazing sun with a heavy stone on his chest, yet he continued to say “Ahad, Ahad.”

The Quran alludes to such suffering:

وَمَا نَقَمُوا۟ مِنْهُمْ إِلَّآ أَن يُؤْمِنُوا۟ بِٱللَّهِ ٱلْعَزِيزِ ٱلْحَمِيدِ

“And they resented them only because they believed in Allah, the Exalted in Might, the Praiseworthy.”
(Surah al Buruj 85:8)

At this stage, believers were not commanded to fight. They were commanded to be patient and steadfast, to endure and to maintain their faith. The Prophet ﷺ could not physically defend them by force, nor could he stop Quraysh from abusing those under their control. A new solution was needed to protect the small but precious Muslim community.

Concern of the Prophet ﷺ for His Companions

The Prophet ﷺ saw with his own eyes what his followers were enduring. His own position was difficult, but his greatest pain was seeing those who believed in him being tortured simply because they said, “Our Lord is Allah.” His mercy and compassion made it unbearable for him to watch them suffer without relief.

Allah describes his concern in general terms:

لَقَدْ جَآءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُم بِٱلْمُؤْمِنِينَ رَءُوفٌ رَّحِيمٌ

“There has certainly come to you a Messenger from among yourselves. Grievous to him is what you suffer. He is concerned over you and to the believers is kind and merciful.”
(Surah at Tawbah 9:128)

As a Prophet and leader, he had to weigh patience in Makkah against the safety and survival of his followers. He knew that this early group of Muslims would form the foundation of the future ummah, so their protection was part of protecting the religion itself. This deep concern for their well being became one of the main reasons to search for a safe place outside Makkah, even before the great Hijrah to Madinah.

Fear for the Survival of the Early Muslim Community

At that time, the Muslims were few in number, had no state, no armed force, and no worldly protection except the limited tribal safeguards some of them enjoyed. Had Quraysh decided to destroy them completely, they had the power to do so within Makkah.

The Prophet ﷺ understood that Islam must continue, and that the message of Allah must reach beyond the valley of Makkah. If the core group of believers was wiped out, the dawah would be threatened. A small, weak community trapped in a hostile city could not grow freely.

This struggle for survival is hinted at in the general pattern that Allah mentions about earlier Prophets and their people:

وَقَالَ ٱلَّذِينَ كَفَرُوا۟ لِرُسُلِهِمْ لَنُخْرِجَنَّكُم مِّنْ أَرْضِنَآ أَوْ لَتَعُودُنَّ فِى مِلَّتِنَا فَأَوْحَىٰٓ إِلَيْهِمْ رَبُّهُمْ لَنُهْلِكَنَّ ٱلظَّـٰلِمِينَ

“And those who disbelieved said to their messengers, ‘We will surely drive you out of our land, or you must return to our religion.’ So their Lord inspired to them, ‘We will surely destroy the wrongdoers.’”
(Surah Ibrahim 14:13)

Migration has been part of the history of faith communities. It is a way that Allah uses to protect His religion and His believing servants. The Prophet ﷺ saw that, for this small ummah in its earliest days, a partial and temporary migration could preserve their lives and faith until Allah opened a wider path.

Absence of Permission for Armed Resistance

At this stage in Makkah, the Muslims were not allowed to fight their oppressors. Religious instruction focused on tawhid, patience, and moral purification. Fighting was not legislated yet. The believers were commanded to bear abuse without retaliation.

Allah says:

أَلَمْ تَرَ إِلَى ٱلَّذِينَ قِيلَ لَهُمْ كُفُّوٓا۟ أَيْدِيَكُمْ وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ

“Have you not seen those who were told, ‘Restrain your hands, establish prayer, and give zakah’...”
(Surah an Nisa 4:77)

Although this verse was revealed later in Madinah, it refers back to that earlier Makkan period when they were told to restrain themselves and only focus on worship and patience. Since fighting was not an option, and negotiation had not stopped Quraysh from oppression, the only peaceful way to protect the believers was to move them to a place where they could practice freely.

This lack of permission for armed defense at that moment became a direct reason for looking outward, beyond Makkah, for a safe refuge.

The Search for a Just and Safe Land

The Prophet ﷺ knew that not every land would be suitable for the Muslims. They needed a place of security, justice, and stability. Closest to Arabia, two great powers dominated large regions, the Roman (Byzantine) Empire and the Persian Empire. However, the Muslims at that stage did not have political ties with these empires, and their lands were far and complex to reach.

The Prophet ﷺ turned his attention instead to Abyssinia (al Habashah), located across the Red Sea from the Arabian Peninsula, in the region of present day Ethiopia and surrounding areas. Makkans knew of Abyssinia through trade. Caravans traveled by land and sea, and news of its political structure and rulers was familiar to Quraysh.

What made Abyssinia stand out was the character of its king, an Najashi (the Negus). He was known among Arabs as a fair and righteous ruler who did not oppress his subjects and who respected law and justice. This specific quality is mentioned clearly in the Seerah narrations.

Umm Salamah رضي الله عنها, one of the earliest migrants to Abyssinia, later described what the Prophet ﷺ told them:

عَنْ أُمِّ سَلَمَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ: لَمَّا ضَاقَتْ مَكَّةُ عَلَى أَصْحَابِ رَسُولِ اللَّهِ ﷺ وَرُفِضُوا فِيهَا، أَوْذُوا أَذًى شَدِيدًا، وَثَقِلَ عَلَيْهِمْ، فَقَالَ لَهُمْ رَسُولُ اللَّهِ ﷺ: «إِنَّ بِأَرْضِ الْحَبَشَةِ مَلِكًا لَا يُظْلَمُ عِنْدَهُ أَحَدٌ، فَالْحَقُوا بِبِلَادِهِ حَتَّى يَجْعَلَ اللَّهُ لَكُمْ فَرَجًا وَمَخْرَجًا مِمَّا أَنْتُمْ فِيهِ»

She said: “When Makkah became tight upon the companions of the Messenger of Allah ﷺ and they were rejected in it, and they were harmed severely until it became very hard upon them, the Messenger of Allah ﷺ said to them, ‘Indeed in the land of Abyssinia there is a king under whom no one is wronged. So go to his land until Allah grants you relief and a way out from what you are in.’”
(Reported by Ahmad and others, with acceptable chains)

This hadith captures several of the key reasons: the constriction in Makkah, the severe harm, and the knowledge of a just ruler in Abyssinia. The Prophet ﷺ carefully chose a place where their basic dignity and right to live in peace would be protected, even though its ruler was a Christian and not a Muslim.

Desire for Freedom of Worship

Another central reason for the migration was the simple desire to worship Allah freely. In Makkah, the polytheistic environment did not just tolerate other beliefs. The leaders of Quraysh actively tried to block Muslims from praying, from reciting the Quran publicly, and from gathering around the Prophet ﷺ.

Allah describes the behavior of disbelievers in such circumstances:

وَهُمْ يَنْهَوْنَ عَنْهُ وَيَنۡـَٔوۡنَ عَنۡهُ

“They hinder (others) from him (the Prophet) and they themselves keep away from him...”
(Surah al An‘am 6:26)

And about the Masjid al Haram specifically, Allah says:

ٱلَّذِينَ كَفَرُوا۟ وَيَصُدُّونَ عَن سَبِيلِ ٱللَّهِ وَٱلْمَسْجِدِ ٱلْحَرَامِ

“Those who disbelieve and hinder from the way of Allah and from al Masjid al Haram...”
(Surah al Hajj 22:25)

To live as a believer requires more than simply holding faith in the heart. It requires prayer, recitation, gathering for learning, and open remembrance of Allah. When these acts became severely restricted in Makkah, the early Muslims needed a place where they could establish salah and recite the Quran without fear. Abyssinia could provide that space. It offered them the ability to live Islam daily without constant fear of abuse, interruption, or insult.

A Test of Sacrifice and Sincerity

Migration to Abyssinia was not only a practical decision. It was also a spiritual test. To leave one’s land, tribe, possessions, and the sacred city of Makkah was not easy. The Arabs were deeply attached to their homes, families, and tribal lands. By agreeing to migrate, the companions proved that their love for Allah and His Messenger ﷺ was stronger than their attachment to worldly comfort.

The Quran emphasizes the value of such sacrifices:

وَٱلَّذِينَ هَاجَرُوا۟ فِى ٱللَّهِ مِنۢ بَعْدِ مَا ظُلِمُوا۟ لَنُبَوِّئَنَّهُمْ فِى ٱلدُّنْيَا حَسَنَةً ۖ وَلَأَجْرُ ٱلْـَٔاخِرَةِ أَكْبَرُ ۚ لَوْ كَانُوا۟ يَعْلَمُونَ

“And those who emigrated for [the cause of] Allah after they had been wronged, We will surely settle them in a good place in this world, but the reward of the Hereafter is greater, if only they knew.”
(Surah an Nahl 16:41)

Although this verse refers broadly to those who migrate for Allah, it applies to the early migrants to Abyssinia as well. Their journey was driven by faith and by a desire to escape oppression in order to worship Allah freely. Their willingness to leave Makkah for Abyssinia demonstrated that Islam had taken deep root in their hearts.

The Prophet ﷺ recognized this and held great respect for those who migrated early. He remembered their sacrifice later in his life, which shows that this migration was not a minor event but a significant milestone in the growth of the ummah.

Strategic Wisdom and a Base Outside Makkah

Beyond immediate safety, there was also strategic wisdom in establishing a Muslim presence outside Quraysh’s direct control. By sending a group of believers to Abyssinia, the Prophet ﷺ created a second center where Islam could exist and be known. This had important consequences.

First, it prevented Quraysh from fully isolating the message within Makkah. News of the Muslims in Abyssinia and their interaction with an Najashi would travel through trade routes and diplomatic contacts, exposing more people to Islam.

Second, it put moral pressure on Quraysh. If they wanted to maintain their reputation among neighboring peoples, they could not easily justify extreme measures against the Muslims while the just king of Abyssinia was protecting these same people. When the Quraysh later sent envoys to convince an Najashi to hand the Muslims over, they inadvertently demonstrated how far their conflict had spread.

Third, it provided a form of backup. If persecution in Makkah became unbearable or if a larger number of Muslims needed refuge in the future, Abyssinia was already tested as a safe haven with a trusting relationship between the Muslims and their host.

This strategic thinking is part of the prophetic wisdom. He ﷺ did not seek conflict or rebellion inside Makkah at that stage. Instead, he looked for lawful, peaceful means to protect his community and allow the dawah to continue elsewhere.

Obedience to the Prophet’s Guidance

A practical but very important reason behind the migration was simple obedience. When the Prophet ﷺ gave permission and then instruction to migrate, the companions did so out of trust in his judgment and out of submission to Allah’s command. They believed that he was guided by revelation and wisdom, so following his direction was an act of worship.

Allah orders the believers clearly:

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ

“O you who have believed, obey Allah and obey the Messenger...”
(Surah an Nisa 4:59)

By obeying the instruction to migrate, the early Muslims gained the reward of hijrah and demonstrated their loyalty to the Messenger of Allah ﷺ. This readiness to move for the sake of Allah became a defining mark of the believing community, which later prepared them for the much greater migration to Madinah.

Summary of the Main Reasons

The migration to Abyssinia did not occur by chance. It was the result of several connected reasons that all point to the care of Allah for His servants and the wisdom of His Messenger ﷺ.

Persecution in Makkah had become severe, especially for the weak and unprotected. The Prophet ﷺ was deeply concerned for the safety and survival of his small community. Since fighting was not allowed, and Quraysh would not ease their oppression, a peaceful solution was needed. The Muslims needed a place where they could live openly as believers and worship Allah without harassment.

Abyssinia was known to be ruled by a just king who did not wrong anyone. The Prophet ﷺ specifically pointed to this quality when he said, “Indeed in the land of Abyssinia there is a king under whom no one is wronged.” This justice, along with the possibility of peaceful residence and freedom of religion, made Abyssinia the best option available.

At the same time, migration to Abyssinia tested and proved the sincerity of the early Muslims. It required them to leave their homes and families purely for Allah. It also created a second base for Islam outside Makkah and introduced the message to a new society under the protection of a fair, non Muslim ruler.

All these elements together form the reasons for the first migration to Abyssinia, an event that preserved the lives of many believers and played an important role in the unfolding of the Seerah.