Migration to Abyssinia

The First Hijra

As persecution intensified, in the fifth year of prophethood, the Prophet ﷺ advised his followers to migrate to Abyssinia (modern-day Ethiopia), where a just Christian king, Najashi, ruled. He allowed Muslims to practice their religion freely. Fifteen Muslims, including prominent figures like Uthman ibn Affan رَضِيَ اللهُ عَنْهُ and his wife Ruqayyah رَضِيَ اللهُ عَنْھَا, made this first hijra. Abyssinia was chosen for its proximity to Makkah and its ruler’s reputation for justice.

Among those who considered migrating was Abu Bakr, but he was persuaded to stay in Makkah under the protection of Ibn al-Daghina, a tribal leader. The Quraysh, however, objected to Abu Bakr praying in public, forcing him to build a small mosque in his home where he would emotionally recite the Quran, attracting attention. Eventually, the Quraysh pressured Ibn al-Daghina to withdraw his protection, leaving Abu Bakr to rely solely on Allah for safety.

King Najashi warmly accepted the Muslims, allowing them to live peacefully. The name of the Najashi was As'huma [or As'hama] ibn Abjar. This migration demonstrated both the severe persecution faced by early Muslims and the Prophet’s ﷺ concern for their safety. The king’s actions reflected the values of justice and religious tolerance, both praised in Islam. After three months, the Muslims returned to Makkah following rumors that the Quraysh had accepted Islam.

The Incident of Surah An-Najm and the Prostration

The rumor of the Quraysh’s conversion stemmed from the Prophet’s ﷺ public recitation of Surah An-Najm. Its powerful message moved the Quraysh, leading them to prostrate alongside the Muslims, which was misinterpreted as their acceptance of Islam. This event sparked a controversy over whether Satan influenced the Prophet’s recitation.

The incident of Satanic influence has three versions:

1. Version 1 (Sahih al-Bukhari): The Prophet ﷺ recited Surah An-Najm, and everyone prostrated due to its powerful message, with no mention of Satanic influence.

2. Version 2: Found in less authoritative sources, it suggests Satan added verses praising the Quraysh’s gods, which the Prophet ﷺ did not hear, causing confusion.

3. Version 3: This problematic version suggests the Prophet ﷺ himself, under Satan’s influence, mistakenly recited verses about the Quraysh’s gods.

Scholarly Perspectives on the Incident

Most scholars, including Ibn Kathir and Al-Qadi Iyad, reject versions 2 and 3, emphasizing the infallibility of the Prophet ﷺ in conveying revelation. However, scholars like Ibn Hajar accept the second version, arguing that weak reports combined support it. Ibn Taymiyyah controversially accepted the third version, referencing Surah Al-Hajj (verses 52-53) to justify his position. Despite these debates, the majority of scholars adhere to version 1, maintaining the purity of revelation.

The Second Hijra

When the first group of Muslims returned from Abyssinia, they found that the persecution in Makkah had not subsided. As a result, many of them decided to migrate again, this time with a larger group of over 80 Muslims, led by Ja'far ibn Abi Talib رَضِيَ اللهُ عَنْهُ, the Prophet’s ﷺ cousin. Concerned about the growing Muslim presence in Abyssinia, the Quraysh sent envoys, including Amr ibn al-As, to convince Najashi to return the Muslim refugees.

Quraysh’s Envoy and Ja'far’s Defense of Islam

In the first attempt, the envoy urged Najashi to send the Muslims back to Makkah, claiming they had introduced a new religion. Najashi then asked the Muslims to present their side. Ja‘far ibn Abi Talib رَضِيَ اللهُ عَنْهُ spoke with eloquence, explaining the message of Islam and reciting verses from Surah Maryam at the king’s request. Touched by Ja'far’s words, Najashi refused to hand over the Muslims. The next day, Amr ibn al-As tried a different tactic, claiming that the Muslims held blasphemous views about Jesus. When summoned again, Ja'far رَضِيَ اللهُ عَنْهُ clarified, saying, "We say exactly what our Prophet ﷺ has told us — that Jesus was the slave, Messenger, and Kalimah of Allah, and his mother Mary was a virgin." Moved by this explanation, Najashi picked up a small branch and declared that the Muslim belief about Jesus did not differ from the truth by even the length of that branch. He then dismissed the Quraysh envoys, refusing their gifts and telling them to leave.

Najashi’s Secret Faith

Rumors began to circulate that Najashi had secretly embraced Islam. His ministers, concerned that he had abandoned their faith, questioned him. Najashi, in a clever move, wrote his declaration of faith, placed it inside his robe, and swore by it without revealing the contents. This reassured his ministers while allowing him to maintain his Islamic faith in secret. Under Najashi’s continued protection, the Muslims lived peacefully in Abyssinia.

When a civil war broke out in Abyssinia, the Muslims prayed for Najashi’s victory, which he eventually achieved, ensuring their continued safety. Najashi remained a steadfast protector of the Muslims until his death. Upon hearing of his passing, the Prophet Muhammad ﷺ performed Salat al-Janazah (funeral prayer) for Najashi in absentia, the only recorded instance of this prayer in Islamic history.