Migration of Muslims in the History of Islam 

Migration (Hijrah) holds great importance in Islam as a form of sacrifice, faith, and trust in Allah. When persecution in Makkah became unbearable, the early Muslims—facing torture, boycott, and oppression—were permitted by the Prophet Muhammad (ﷺ) to migrate to Abyssinia, a land ruled by a just Christian king (Negus). This marked the first migration in Islamic history and set a precedent for seeking refuge in the face of injustice.

Qur’anic References:

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

• “Whoever emigrates in the way of Allah will find much land and abundance. And whoever leaves his home as an emigrant to Allah and His Messenger and death overtakes him, his reward is then incumbent upon Allah. And Allah is Forgiving, Merciful.” (Qur’an: Surah An–Nisa, 4:100)

These verses reassure the oppressed Muslims that their migration and sacrifices will be rewarded both in this world and the Hereafter.

Allah (SWT) encourages the believers to migrate if necessary, reminding them that the earth is vast and they can find safety and opportunity elsewhere.

Say: “O you my servants who believe! Fear your Lord, good is (the reward) for those who do good in this world. Spacious is Allah’s earth! those who patiently persevere will truly receive a reward without reckoning!” (Surah Az–Zumar, 39:10):

Key Significance of Migration in Islam:

• Test of Faith: Migration tested the sincerity and strength of the Muslims’ belief.

• Trust in Allah (SWT): It showed reliance on Allah’s wisdom and provision in times of hardship.

• Moral Principle: It affirmed the right to seek justice, safety, and religious freedom.

• Beginning of Muslim Community Building: Migration later to Madinah (the major Hijrah) laid the foundation of the Islamic state.

In essence, Hijrah symbolizes a journey from oppression to freedom, from hardship to divine support. It remains a timeless lesson in resilience, sacrifice, and hope. 

The Migration of Oppressed Muslims to Abyssinia 

The migration of oppressed Muslims to Abyssinia marked a significant moment in the early history of Islam. As the Quraysh intensified their brutal persecution, life in Makkah became increasingly unbearable for Muslims, who struggled to practice their faith and live in safety. Observing their plight, the Prophet Muhammad (ﷺ) permitted and encouraged a migration to Abyssinia, a neighboring Christian kingdom known for its just ruler, the Negus (King).

The First Migration

The first group of emigrants consisted of around 11 to 12 Muslim men and 4 to 5 Muslim women. Among them were Hazrat Uthman ibn Affan (RA) and his wife, Hazrat Ruqayyah (RA), the daughter of the Prophet (ﷺ). They secretly departed from Makkah and managed to escape the pursuit of the Quraysh. Once they reached Abyssinia, the Negus welcomed them with kindness, offering them a safe haven where they could practice Islam freely.

The Second Migration

A short time later, a second group of emigrants followed, comprising 83 men and 18 women, under the leadership of Hazrat Jafar ibn Abu Talib (RA), the cousin of the Prophet (ﷺ). They joined their fellow Muslims in Abyssinia, where they found peace and freedom from persecution.

Implication of the Migration to Abyssinia 

The migration to Abyssinia was a pivotal event in Islamic history, demonstrating the resilience and faith of the early Muslim community. It also highlighted the importance of seeking justice and freedom in the face of oppression. The support of the Negus served as a reminder of humanity’s potential for kindness and interfaith harmony, as the Christian ruler protected the Muslims despite religious differences.

This migration set a precedent for the later migration to Madinah, where the Islamic state was eventually established, paving the way for the spread of Islam.

The Quraysh Delegation at the Court of Abyssinian Emperor Negus

As the Quraysh grew increasingly enraged over the Muslims’ migration to Abyssinia, they devised a plan to bring them back. A delegation led by prominent Quraysh leaders, Amr ibn al–As and Abdullah ibn Rabi’ah, was sent to the Abyssinian court. Carrying valuable gifts, they aimed to persuade the just Christian ruler, Negus, to hand over the Muslim refugees.

The Delegation’s Strategy

Upon their arrival, the Quraysh leaders presented lavish gifts to the Christian clergy and nobles of the court, seeking their favor. They then approached the Negus, humbly presenting their case saying:

“O King! The prominent people and noble society of Makkah have sent us to your court as their representatives. Some of our misguided and heretical people have fled from Makkah and come to your country. They have abandoned their religion and are following a new religion that is opposed to ours and yours. Their relatives and masters have requested you to send them back with us.”

• Thus they accused the Muslims of abandoning their ancestral religion and adopting a new faith that was foreign and offensive to both Quraysh traditions and Christian beliefs.

• Then they appealed to the Negus to extradite the Muslims, claiming they were fugitives and rebels.

The clergy and the nobles unanimously supported this demand of the Quraysh. Encouraged by the clergy, the delegation believed they had convinced the Negus. However, the just king refused to act without hearing the Muslims’ side of the story, saying: “I will not judge without hearing them first.”

Muslims Summoned to the Court

The Muslim refugees, led by Hazrat Jafar ibn Abi Talib (RA), were summoned to defend their position. The Negus asked why they had abandoned their ancestral religion and chosen Islam. Hazrat Jafar (RA) delivered a heartfelt and eloquent response:

“O King! Our religion, Islam, teaches us to believe in the existence and worship of one and only Allah. Before that, 

• • “We and our fathers, forgetting the one and only Allah, the Creator of the universe, worshipped the moon, sun, stars, trees, stones, jinn, ghosts and gods and goddesses created by our own hands.” 

• • “We indulged in various superstitions, blind beliefs and lies. We ate the meat of forbidden and dead animals. Adultery, murder, rape, looting, etc. were our daily and casual activities.” 

• • “We did not hesitate to mistreat the helpless and orphans, sever ties of kinship, and behave dishonestly with our neighbors.” 

• • “We were immersed in all kinds of sins.” 

“In such a dark and unusual situation, Prophet Muhammad (ﷺ) came among us with the eternal message of monotheism – the light and mercy of Allah.” 

“He was well known everywhere since before his prophethood for his lineage, honesty and trustworthiness. The people of the society considered him as ‘Al–Amin’ i.e. the symbol of trustworthiness and truthfulness. We have believed in his prophethood and all the prophets and messengers and in the Qur’an and all the heavenly books revealed before him. At his call, we have abandoned idolatry and worshipped the one and only Allah.”

“He taught us prayer, fasting, charity and good character. He ordered us to do good deeds and forbade us from doing evil deeds. He encouraged us to fulfill the rights of our relatives, neighbors and the needy and to practice justice and to refrain from lying, obscenity, oppression and killing. We have devoted ourselves to all virtuous deeds according to his advice and are refraining ourselves from all kinds of sins and illegal acts.” 

He further said: 

“This is why our corrupt and fanatical community has cruelly oppressed and tortured us. Our Prophet (ﷺ) sent us to this country knowing the reputation and good name of your justice. Therefore, we have taken refuge in your kingdom instead of going anywhere else. I hope that we will get justice in your kingdom.”

• • Thus he described the ignorance and moral decay of their pre–Islamic lives, including idolatry, superstitions, and societal injustices like mistreatment of women and orphans.

• • He explained how the Prophet Muhammad (ﷺ) brought them the message of monotheism, truth, justice, and good character.

• • He emphasized their belief in prayer, fasting, charity, and abstention from sin, which angered the Quraysh, leading to their persecution and migration to Abyssinia for refuge.

Moved by his speech, the Negus asked to hear the words of their scripture. Hazrat Jafar (RA) recited verses from Surah Maryam, describing the story of Maryam (Mary) and Isa (Jesus, peace be upon him). Overcome with emotion, the Negus wept and declared: 

“By Allah, this and what was revealed to Isa (AS) come from the same source.”

He rejected the Quraysh’s request, stating: “I will never hand them over to you.” 

The Quraysh’s Second Attempt

The next day, the Quraysh delegation attempted a different strategy. They accused the Muslims of dishonoring Christian beliefs by denying Isa (peace be upon him) as the son of God. The Negus summoned the Muslims again to clarify their stance.

• Hazrat Jafar (RA) calmly responded:

“O King, we believe in Isa (Jesus, peace be upon him) as the Spirit of Allah, born to the pure and chaste Maryam (peace be upon her), as His servant and Prophet, not as His son.”

He then recited the Qur’anic verses affirming the truth about Isa (peace be upon him). Hearing this, the Negus declared: 

“There is no difference between your religion and ours. Even Isa (peace be upon him) himself did not say more than this.”

Outcome

The Negus dismissed the Quraysh delegation, warning them not to trouble the Muslims further. He assured the Muslims they could live peacefully under his protection in Abyssinia. Thus, the Quraysh’s plot to bring back the Muslims ended in failure.

Significance

This episode highlighted the wisdom, faith, and eloquence of Hazrat Jafar (RA) and the just nature of the King Negus. It served as a powerful example of interfaith respect and the triumph of truth over falsehood. The Muslims’ stay in Abyssinia provided them with a sanctuary during one of the most challenging periods in Islamic history. 

Imposition of Socio–Economic Boycott

When all other strategies and forms of persecution failed to halt the spread of Islam, the Quraysh resorted to a cruel and inhuman conspiracy. They believed that Prophet Muhammad (ﷺ) was able to continue his mission due to the unwavering support of the tribes of Banu Hashim and Banu Abdul Muttalib. To isolate and pressure these tribes into surrendering the Prophet (ﷺ), the Quraysh imposed a socio–economic boycott.

The Terms of the Boycott:

The boycott’s terms were harsh and all–encompassing:

• The Quraysh swore not to engage in any social interactions, including speaking or sitting with the boycotted tribes.

• All financial transactions, including trade, were prohibited.

• Marriages between the Quraysh and members of the boycotted tribes were forbidden.

A written agreement was drafted to formalize the boycott. This agreement was sworn upon and then hung on the door of the Ka’ba as a public declaration. The Quraysh pledged to uphold it until Muhammad (ﷺ) was handed over to them.

The Hardship during Boycott

This unjust boycott forced the Prophet (ﷺ), along with Banu Hashim and Banu Abd–al Muttalib, to take refuge in Sheba Valley, a narrow gorge near Makkah owned by Abu Talib. The conditions were dire:

• The tribes had limited access to food and essential supplies.

• A famine–like situation arose, forcing them to survive on tree leaves.

• Children, women, and the elderly suffered immensely, yet they endured this trial with patience and fortitude.

Despite the adversity, the Prophet (ﷺ) remained steadfast in his mission. During the holy months of Hajj, when hostilities ceased, he continued to preach the message of Islam to pilgrims, undeterred by his suffering.

Growing Sympathy Among the Quraysh

The extreme nature of the boycott began to stir dissent among the Quraysh. Many Makkahns had familial ties to the boycotted tribes, and their sympathies grew for the besieged. Some secretly sent food and provisions to their relatives.

Among the most notable sympathizers was Hisham ibn Amr, who, along with others, began advocating for an end to the boycott. He joined forces with influential figures like Zuhair ibn Umayya, Mut’im ibn Adi, Abu’l-Bakhtari ibn Hisham, and Jama’ ibn Aswad to challenge the agreement.

The Boycott Ends

The opposition to the boycott reached its peak when Zuhair ibn Umayya, supported by his companions, publicly denounced the pledge after circumambulating the Ka’ba. A heated argument ensued between the opponents and supporters of the boycott, including Abu Jahl.

At the same time, the Prophet (ﷺ) informed his uncle Abu Talib of a divine revelation: 

‘The written pledge had been eaten by worms, leaving only the name of Allah intact.’

Abu Talib went to the Ka’ba and addressed the Quraysh: 

“This pledge is not sanctioned by Allah. Except for the name of Allah, the rest has been consumed by worms. Open it and verify my claim. If it proves false, I will surrender Muhammad to you. If it is true, the boycott must end.”

The Quraysh skeptically brought down the document and found Abu Talib’s claim to be true. Stunned by this miraculous event, the Quraysh had no choice but to end the boycott. Zuhair ibn Umayya and Mut’im ibn Adi rushed to the Sheba Valley to liberate the besieged people.

Lessons from the Boycott

The socio–economic boycott was a severe test of faith, patience, and unity for the Muslims. Yet, it demonstrated key principles:

• Resilience in the face of oppression: The steadfastness of the Prophet (ﷺ) and his followers became a hallmark of their unwavering commitment to truth.

• Compassion among allies: The sympathy of fair-minded Quraysh leaders like Mut’im ibn Adi highlighted the power of justice and humanity.

• Divine intervention: The miraculous eating of the pledge underscored Allah’s protection and eventual victory for the righteous.

Though obstacles in the path of truth may seem insurmountable, this episode stands as a timeless reminder that truth will always triumph in the end.

Death of Abu Talib, the uncle of Prophet Muhammad (ﷺ) 

After the passing of his grandfather, Abdul Muttalib, Prophet Muhammad (ﷺ) was raised under the care and protection of his uncle, Abu Talib. Abu Talib fulfilled his responsibility with unwavering love and loyalty, shielding the Prophet (ﷺ) from harm and offering steadfast support during the most challenging times, even though he himself never embraced Islam. His dedication to his nephew was evident throughout his life, and he stood by the Prophet (ﷺ) during the socio–economic boycott in the Sheba Valley, enduring great hardship for his sake.

• Abu Talib’s Final Days: At over eighty years old, Abu Talib fell gravely ill. As he lay on his deathbed, leaders of the Quraysh visited him, seeking to exploit his influence one last time. They urged him to persuade the Prophet (ﷺ) to abandon his mission and cease his opposition to their idolatry. The Prophet (ﷺ), present at his uncle’s side, earnestly encouraged him to embrace Islam in his final moments, saying:

O my uncle, say: “There is no god but Allah,’ so that I may intercede for you before Allah.”

The Quraysh, however, pressed Abu Talib to remain loyal to the traditions of his forefathers, saying: “Do not abandon the religion of Abdul Muttalib.”

Caught between these opposing pleas, Abu Talib hesitated. Ultimately, out of fear of being seen as betraying the legacy of his ancestors, he refrained from declaring his faith. His final words reflected his struggle: “If I abandon the religion of my father and grandfather, people will call me a coward.”

Shortly after, Abu Talib passed away.

The Prophet’s (ﷺ) Grief and Revelation from Allah (SWT)

The death of Abu Talib was a profound loss for the Prophet (ﷺ). He was deeply saddened, not only by the passing of his beloved uncle but also by his refusal to accept Islam. In this moment of sorrow, Allah (SWT) revealed the following verse to comfort the Prophet (ﷺ):

“You cannot guide whom you like, but Allah guides whom He wills. He knows best who will be guided.” (Qur’an: Surah Al–Qasas, 28:56)

This revelation reminded the Prophet (ﷺ) that guidance is ultimately in the hands of Allah (SWT), and no amount of persuasion can lead a person to faith unless Allah (SWT) wills it. 

• The Loss of a Protector: Abu Talib’s death marked the end of an era of protection for the Prophet (ﷺ). Despite not being a Muslim, Abu Talib’s leadership and influence had acted as a shield against the Quraysh’s hostilities. With his passing, the Quraysh became emboldened, increasing their persecution of the Prophet (ﷺ) and his followers. The Prophet (ﷺ) remarked emotionally on this shift in circumstances: “You dared to mistreat me in my uncle’s absence.”

• One incident vividly illustrates the change: A young man threw dust in the Prophet’s (ﷺ) face. The Prophet (ﷺ) returned home silently, his face covered in dust. When his daughter, Fatimah (RA), saw him in this condition, she began to weep. The Prophet (ﷺ) comforted her, saying: “Do not cry, my daughter. Allah Almighty will protect your father.”

• The Significance of Abu Talib’s Death: Abu Talib’s passing signified a turning point in the Prophet’s (ﷺ) life. It paved the way for increased hostility from the Quraysh, leading to an even more challenging phase of the Islamic mission. Despite this, the Prophet (ﷺ) remained patient and resolute, trusting in Allah’s plan and continuing his call to Islam with steadfast determination.

Abu Talib’s unwavering loyalty and sacrifice, even as a non–Muslim, serve as a testament to the profound bond of kinship and the critical role he played in supporting the nascent Muslim community during its most vulnerable years.

The Death of His Beloved Wife, Khadijah (RA)

Shortly after the passing of Abu Talib, another profound tragedy struck the life of the Prophet Muhammad (ﷺ). His beloved wife, Khadijah Bint Khuwaylid (RA), passed away at the age of 65. This loss deeply affected the Prophet (ﷺ), as Khadijah (RA) was not only his wife but also his most trusted confidant, supporter, and partner in life and faith.

Khadijah’s (RA) Role in the Prophet’s (ﷺ) Life

Khadijah (RA) was the first person to believe in the Prophet’s (ﷺ) message when he received the revelation. She stood by him through every trial, offering her unwavering support and love. Her wisdom, strength, and encouragement provided him with comfort and solace during the early years of his Prophethood, a time marked by intense persecution and hardship.

In every challenging situation, Khadijah’s (RA) words of reassurance lifted the Prophet’s (ﷺ) spirit. She reminded him of his noble qualities, his trustworthiness, and his kindness, saying:

“By Allah, Allah will never disgrace you. You keep good relations with your kin, help the poor and the destitute, serve your guests generously, and assist those who are in need.”

Her Sacrifices for Islam

Khadijah (RA) sacrificed her wealth and comfort to support the Prophet (ﷺ) and the Muslim community. During the socio–economic boycott in the Sheba Valley, she endured the same hardships as the rest of the believers, sharing in their hunger and suffering without complaint. Despite her noble status and wealth, she prioritized the cause of Islam above all else.

The Prophet’s (ﷺ) Grief

The death of Khadijah (RA) left a void in the Prophet’s (ﷺ) life. Her absence was deeply felt, as she had been his pillar of strength and the first to console him in moments of distress. The Prophet (ﷺ) mourned her loss profoundly, often recalling her virtues and the immense love and support she provided throughout their marriage.

In a state of deep sorrow from the successive losses of Abu Talib and Khadijah (RA), the Prophet (ﷺ) turned to Allah (SWT) for solace and strength. These tragedies marked a period known as the Year of Sorrow (Aam al-Huzn). 

Legacy of Khadijah (RA)

Khadijah (RA) remains a shining example of faith, loyalty, and devotion in Islam. Her contributions to the early Muslim community and her unwavering support of the Prophet (ﷺ) left a lasting legacy. The Prophet (ﷺ) never forgot her sacrifices and love, and he often spoke fondly of her, saying: 

“She believed in me when no one else did; she accepted Islam when people rejected me; and she supported me with her wealth when no one else would.”

The passing of Khadijah (RA) was a turning point in the Prophet’s (ﷺ) life, but he found strength in his faith, seeking solace in the remembrance of Allah (SWT) and continuing his mission with renewed resolve.

The Heartbreaking Incident in Taif

Following the passing of his protective uncle Abu Talib and his beloved wife Khadijah (RA), the Prophet Muhammad (ﷺ) faced a deeply isolating and challenging period. The increasing oppression by the Quraysh made his mission in Makkah even more arduous. In this atmosphere of grief and persecution, the Prophet (ﷺ), accompanied by his foster son, Zayd ibn Harithah (RA), traveled to Taif, a nearby mountainous city. He sought refuge and hoped to find acceptance of his message among the Thaqif tribe.

Rejection and Persecution in Taif

Upon reaching Taif, the Prophet (ﷺ) called the leaders of the Thaqif tribe to Islam, but instead of listening, they mocked and rejected him. They incited young boys and street urchins to ridicule and stone him. The Prophet (ﷺ) and Zayd (RA) were chased out of the city, pelted with stones until they bled profusely. Blood streamed down to their feet as they endured this heart–wrenching mistreatment.

Seeking shelter, they found respite in a date orchard outside Taif. There, under a tree, they rested, physically wounded and emotionally grieved. This orchard belonged to Utbah and Shaybah, sons of Rabi’ah, prominent figures of the Quraysh. Witnessing the Prophet’s (ﷺ) distress, they sent their servant Addas with a tray of grapes as a gesture of kindness. The Prophet (ﷺ) accepted the offering, saying, “Bismillah” (In the Name of Allah), which intrigued Addas. Upon further discussion, Addas recognized the Prophet’s (ﷺ) truthfulness and accepted Islam. 

The Prophet’s (ﷺ) Heartfelt Supplication after the Ta’if Tragedy

Prophet Muhammad (ﷺ), being exhausted and wounded, turned to Allah (SWT) with submission, hope, and trust in Allah (SWT) and prayed:

“O Allah! I complain to You of my weakness, my lack of means, and the humiliation I am subjected to. O Most Merciful of the merciful! You are the Lord of the oppressed, and You are my Lord. To whom do You leave me? To a distant stranger who treats me with hostility? Or to an enemy whom You have given power over me? If You are not displeased with me, then I do not mind. But Your protection and mercy are far more expansive for me. I seek refuge in the light of Your Face, which dispels all darkness and brings peace to this world and the next. Let not Your anger descend upon me, nor Your displeasure afflict me. To You alone is my plea, until You are pleased. There is no strength and no power except through You.”

This supplication beautifully reflects the Prophet’s (ﷺ) complete surrender to Allah (SWT), his endurance in the face of suffering, and his deep concern—not for personal pain—but for maintaining Allah’s pleasure. It stands as a timeless example of sincere faith, humility, and trust in divine wisdom, even in moments of crushing adversity. This is one of the most profound and moving supplications in Islamic history. 

A Divine Intervention

The sincerity of the Prophet’s (ﷺ) prayer moved the heavens. The Angel Jibreel (AS) descended, accompanied by the Angel of the Mountains, and offered to crush the people of Taif between two mountains if the Prophet (ﷺ) wished. However, the Prophet of Mercy (ﷺ) chose forgiveness and guidance over vengeance. He replied: 

“No, I hope that Allah will bring forth from their descendants those who will worship Allah alone without associating partners with Him.”

Lessons from the Incident

This heartbreaking episode in Taif exemplifies the Prophet’s (ﷺ) unparalleled patience, mercy, and dedication to his mission. It underscores his deep commitment to guiding humanity, regardless of the trials he endured. His response to the cruelty at Taif remains a timeless example of compassion and perseverance.

Faced the Struggles with Renewed Vigor

Despite this immense personal and physical ordeal, the Prophet (ﷺ) returned to Makkah with renewed resolve. During the Hajj season, he continued his mission by meeting with visiting pilgrims, inviting them to Islam. Although the Quraysh, led by figures like Abu Lahab, tried to thwart his efforts through mockery and disruption, the Prophet (ﷺ) persisted silently, trusting in Allah’s plan.

This event marks a turning point in the Seerah, demonstrating that even in moments of severe adversity, the Prophet (ﷺ) remained steadfast in his trust in Allah (SWT) and his commitment to spreading the message of Islam.