Chapter Four
From the Beginning of Revelation and Preaching to the Migration to Abyssinia

Beginning of Revelation1

By age forty, Muhammad (sas) was, as usual, engaged in the worship of God in the Cave of Hira, when he received his first revelation. It was in the blessed month of Ramadan, on a Monday, when an angel appeared and addressed him:

اِقۡرَاۡ

Meaning “read,” or “speak,” or “convey the message to the people.” He replied:

مَا اَنَا بِقَارِی

“I cannot read,” meaning that he did not know how to read, or that it was beyond his capacity. Hearing his answer, the angel embraced him tightly and shook him, and then releasing him said, “Iqra,” but the angel received the same answer:

مَا اَنَا بِقَارِی

The third time, when the angel shook him and was sure that now the Prophet was ready to convey the message of God, he said:

اِقۡرَاۡ بِاسۡمِ رَبِّکَ الَّذِیۡ خَلَقَ ۝ خَلَقَ الۡاِنۡسَانَ مِنۡ عَلَقٍ ۝ اِقۡرَاۡ وَرَبُّکَ الۡاَکۡرَمُ ۝ الَّذِیۡ عَلَّمَ بِالۡقَلَمِ ۝ عَلَّمَ الۡاِنۡسَانَ مَا لَمۡ یَعۡلَمۡ ۝

Recite in the name of your Lord Who created, Created man from an adhesive clot. Recite! And your Lord is the Noblest; Who taught by the pen, Taught man what he knew not.2

This incident put Muhammad (sas) in a state of fear and anxiety. He left the Cave of Hira and rushed home and said to Khadijah (ra),

زَمِّلُونِی زَمِّلُونِی

“Cover me! Cover me!” Khadijah (ra) became worried as well, and put a mantle around him. In a little while when he felt better, he narrated the entire incident to Khadijah (ra). Khadijah (ra), who had full conviction of his truthfulness, said:3

كَلاَّ أَبْشِرْ، فَوَاللَّهِ لاَ يُخْزِيكَ اللَّهُ أَبَدًا، فَوَاللَّهِ إِنَّكَ لَتَصِلُ الرَّحِمَ، وَتَصْدُقُ الْحَدِيثَ، وَتَحْمِلُ الْكَلَّ، وَتَكْسِبُ الْمَعْدُومَ، وَتَقْرِي الضَّيْفَ، وَتُعِينُ عَلَى نَوَائِبِ الْحَقِّ

Nay, (such can never happen!) You should rather rejoice. By Allah, Allah shall never disgrace you (in the job he had tasked you to perform), because you are kind and considerate to your kin, always truthful, help the poor and the destitute, entertain your guests generously and assist those who are stricken with calamaties.

After consoling and comforting him, Khadijah (ra) took him to her cousin, Waraqah bin Naufal, who had turned to Christianity after growing tired of associating partners with God. Waraqah was somewhat familiar with the history of the previous prophets; therefore, after hearing Muhammad’s narrative, he said:

هٰذَا النَّامُوسُ الَّذِي أُنْزِلَ عَلٰى مُوسٰى

This is the same angel who brought revelation to Moses (as).4

Muhammad (sas) asked, “Will my nation banish me?” Waraqah replied, “Yes. There has never been a prophet whose nation did not exhibit enmity toward him.”

He further said:

وَإِنْ يُدْرِكْنِي يَوْمُكَ حَيًّا أَنْصُرْكَ نَصْرًا مُؤَزَّرًا

Should I live till you receive the Divine Message, I will support you strongly.5

Waraqah passed away soon afterwards, and was not fortunate enough to see the days which he longed for.

Muhammad (sas) still regularly visited the Cave of Hira and was steadfast in worshipping God. Thereafter, he did not receive revelation for quite some time. Those days passed in great worry and anxiety, and this period came to be known by the name of Fatratil-Wahi. One day, as he was coming home from the Cave of Hira, the same angel again called him. Muhammad (sas) was frightened to see him and went straight home and said to Khadijah (ra):

دَثِّرُوْنِیْ دَثِّرُوْنِیْ

“Cover me! Cover me!” Muhammad (sas) had barely laid down when he heard a majestic voice:

یٰۤاَیُّہَا الۡمُدَّثِّرُ ۝ قُمۡ فَاَنۡذِرۡ ۝ وَرَبَّکَ فَکَبِّرۡ ۝ وَثِیَابَکَ فَطَہِّرۡ ۝ وَالرُّجۡزَ فَاھۡجُرۡ ۝

O thou that has wrapped thyself with thy mantle! Arise and warn. And your Lord do extol. And thy heart do thou purify. And uncleanliness do thou shun.6

Beginning of Preaching

With continuing revelation from God, he began to feel more at ease. He secretly started preaching the Oneness of God and the denial of associating partners with Allah.

First Muslims

It has already been mentioned that the first convert to Islam was Khadijah (ra); she immediately believed in Muhammad (sas) at the time of the first revelation without any hesitation. However, there is disagreement about who were the next believers. Different historians mention Abu Bakr (ra), ‘Ali bin Abi Talib (ra) and Zaid bin Harithah (ra). However, in our view, this is a useless discussion, since ‘Ali (ra) and Zaid (ra) were of the same household, and were still children, and their acceptance or affirmation was not even required. As far as Abu Bakr (ra) is concerned, most of the historians agree that he was the first one to believe.

The event of Abu Bakr’s acceptance of Islam is remarkable. Historians write that when Muhammad (sas) made the claim of prophethood, the news spread that, God forbid, he had gone insane. Abu Bakr (ra) was outside Makkah at that time. On his return, he stopped at a friend’s house. Abu Bakr’s friend’s slave approached him and said, “Did you hear what unfortunate thing has happened to your friend? He has gone insane; he says that angels descend on him from heavens and converse with him.” Abu Bakr (ra) quietly got up and went straight to the house of Muhammad (sas) and knocked on the door. Muhammad (sas) came out and wanted to explain his claim, but Abu Bakr (ra) interrupted and said, “I only wanted to ask you if you made the claim to be a prophet?” Muhammad (sas) wanted to explain with some arguments, but Abu Bakr (ra) stopped him and said, “I do not want to see any proof; only answer me­—did you make such a claim?” Muhammad (sas) again tried to explain but Abu Bakr (ra) repeated the same question for the third time. Finally, Muhammad (sas) said, “Yes, Abu Bakr, I made this claim. I really did say that.” Abu Bakr (ra) immediately accepted Islam and said, “O Prophet of Allah, I do not want to believe after hearing arguments. I have observed your life; I do not need any argument.” Muhammad (sas) later said that whosoever he invited towards Islam had some imperfection, but Abu Bakr (ra) believed him right away. The acceptance of faith by Abu Bakr (ra) before all others and without any argument is a clear proof of the Prophet’s truth and righteousness. The famous European orientalist Aloys Sprenger writes:

The faith of Abu Bekr is the greatest guarantee of the sincerity of Mohammad in the beginning of his career—and, indeed, in a modified sense, throughout his life.

Sir William Muir also fully concurred with Sprenger’s opinion.7

Later Muslims

Abu Bakr (ra) was a person of great respect and influence among the Quraish and his circle of friends was extensive. Through his efforts, initially ‘Uthman bin ‘Affan (ra), ‘Abdur-Rahman bin ‘Auf (ra), Sa‘d bin Abi Waqqas (ra), Zubair bin al-‘Awwam (ra), Talhah bin ‘Abdullah (ra) and various others accepted Islam. Later, Abu ‘Ubaidah bin Jarrah (ra), Abu Salamah bin ‘Abdul-Asad (ra), ‘Uthman bin Maz‘un (ra), Sa‘id bin Zaid (ra), ‘Abdullah bin Mas‘ud (ra), and various others also embraced Islam. These were the few people who joined Islam in the first three to four years. Among the women, besides Khadijah (ra), the names of Asma’ bint Abi Bakr (ra) and Fatimah bint al-Khattab (ra), the wife of Sa‘id bin Zaid (ra), are particularly noteworthy. Since most of these people did not enjoy any special influence in the society because they were poor and without means, it was generally thought that Muhammad (sas) was accepted by ordinary and weak people. Many years later, Heraclius, the Roman emperor asked Abu Sufyan bin Harb if Muhammad (sas) was accepted by people of means or by weak people. Abu Sufyan replied that he was accepted by the weak and the poor. Heraclius said that all of the messengers of Allah are (initially) accepted by people without means.8

The Beginning of Public Preaching

After three years of secretly preaching, the Prophet received the following Divine commandments:

فَاصۡدَعۡ بِمَا تُؤۡمَرُ

So declare openly that with which thou art commanded.9

He also received the following verse close to the same time:

وَاَنۡذِرۡ عَشِیۡرَتَکَ الۡاَقۡرَبِیۡنَ

And warn thy nearest kinsmen.10

Thereupon, Muhammad (sas) went to Mount Safa and invited all the tribes of Quraish around him and addressed them, “O Quraish, if I tell you that there is a mighty army behind this hill ready to attack you, would you believe me?” Everyone unanimously said, “Indeed, we would believe in you, because we have always found you truthful and honest.” Muhammad (sas) said, “Then listen! I warn you that Allah’s punishment is drawing nearer. Believe in God, so you are saved from the punishment.” Instead of heeding the warning, the Quraish laughed at him. His uncle, Abu Lahab mockingly said:

تَبًالَکَ اَلِھَذَا جَمَعْتَنَا

“(O Muhammad) May you perish! Did you assemble us for this?”11

Invitation to Banu ‘Abdul-Muttalib

When people did not listen to him, he asked ‘Ali (ra) to arrange a banquet on his behalf, which was attended by about 40 people from the Banu ‘Abdul-Muttalib. After the meal, when Muhammad (sas) tried to make a speech, Abu Lahab made some comments which dispersed the entire tribe. Thereafter, another banquet was arranged, and when everyone arrived, Muhammad (sas) proclaimed:

Listen! I have brought unto you the like of which has been brought to no other tribe by any man. I call you to God. If you pay heed to my call you shall become the inheritors of all the bounties of religion and the world. Now who of you shall be my helpers in this cause?

A dead silence prevailed over the entire gathering as if everyone was under a spell. Suddenly a 13 year old boy, thin and weak with watery eyes, appeared from one side and broke the silence and said, “Though I am among the weakest and youngest of all, I shall support you.” This was ‘Ali bin Abi Talib (ra). Thereupon, Muhammad (sas) looked at his kinsmen and said, “If you but knew, listen to the voice of this child, and believe.” Most of the participants resorted to only laughing, but Abu Lahab who had a deeply rooted mischievous nature, addressed his elder brother, Abu Talib, saying, “Now Muhammad demands that you follow your son and take advice from him.”12

First Center for Propagation

As the number of Muslims increased, so too did the opposition. In those days, there was no place for the persecuted Muslims to gather as a community in support of each other and to convey the new faith. Therefore, Muhammad (sas) desired to set up a center for these purposes and adopted the house of a well-off new Muslim, Al-Arqam bin Abi al-Arqam (ra). The work of preaching, teaching, and training of the Muslims continued at this house for three years. According to historians this house remained the center of Muslim preaching from the beginning of the 4th year of his prophethood to the end of 6th year. ‘Umar bin al-Khattab (ra) was the last person to accept Islam in this house.

The Opposition of Muhammad (sas) and Its Causes

Why did the Quraish oppose Muhammad (sas)? Did his teaching bring the downfall of their worldly standing and reputation? Were the religious doctrines described by Muhammad (sas) leading them astray? Were the religious practices taught by Muhammad (sas) taking them away from the true God? If the answer to all of the above questions was negative, then what was the cause of such vigorous opposition to Muhammad (sas)?

In reality, prophets are raised at those times when the world has turned away from God. The darkness of sin had prevailed, and the light of goodness had weakened. Ignorant and mischievous people unaware of the Divine realities assume the leadership of religion13, and the humiliation and mockery of nobles is their lifeblood. When a new guide or messenger comes to them with guidance, they consider the acceptance of his message by people a threat to their own authority and honour; and become the messenger’s sworn enemies. They brand the virtuous and profound message as misleading, and reject the messenger’s signs because of their exceeding hostility and enmity. They say:

لَوۡلَا نُزِّلَ عَلَیۡہِ اٰیَۃٌ مِّنۡ رَّبِّہٖ

Why has not a Sign been sent to him from his Lord?14

The majority of the general public is usually on the side of the so-called religious scholars, who greatly incite them. Sometimes they say to them that the messenger wants to turn them away from the religion of their ancestors.15 Sometimes they provoke masses by saying that the messenger defiles their esteemed gods16, or that if he were truthful it would prove that their ancestors were misguided.17 In essence, the opposition and denial faced by Muhammad (sas) reminds us of similar events that took place in history. But we also know that only what God desires comes to pass, which is:

کَتَبَ اللّٰہُ لَاَغۡلِبَنَّ اَنَا وَرُسُلِیۡ

Allah has decreed: ‘Most surely I will prevail, I and My Messengers.’18

When it happens, the clouds of darkness are shattered, and the rays of light spread everywhere, the hearts that were once full of hatred blossom with love. The eyes that were once filled with enmity now become overwhelmed with true love and majesty. In short, it is a strange transformation—it is a new world and a new heaven and it is a new God and a new creation. Shibli19 has very well captured the state of affairs of this transformation in the following verses:

The heavens exhibit new expressions;
A different breeze is in the air.

New tales have been started;
The old songs and melodies are gone.

The heavens had breathed new charm;
The old traditions are fading.

There is a new shine in the stars;
The ways of the Heavens appear to have changed.

The country and the religion have a new look;
The skies are new and the earth is new.20

The Leaders of the Infidels

Abu Jahl is known as the foremost opponent of Muhammad (sas). His real name was ‘Amr bin Hisham, and he was a chieftain of the Quraish tribe. He was also known by the name of Abul-Hakam, which means, “Father of Wisdom” because of his foresight and knowledge. But when the Sun of prophethood rose, he thought it a threat to his authority and thus took charge of the opposition, denial, and infliction. He was ultimately killed by two local boys in the Battle of Badr. Abu Lahab bin Abdul-Muttalib occupied the second position among the leaders of disbelievers. He was no less than Abu Jahl in enmity and rivalry. In the final part of the Qur’an, he is mentioned in the verse:

تَبَّتۡ یَدَاۤ اَبِیۡ لَہَبٍ

Perished be the two hands of Abu Lahab.21

Besides them, ‘Uqbah bin Abi Mu‘it, Umayyah bin Khalaf, An-Nadr bin Harith and various others are included in the same group.

First Delegation to Abu Talib

The leaders of disbelievers mentioned above were on a mission to wipe out Islam. Realizing that they were not succeeding in their plans and the Muslims were increasing day by day, they put together a delegation of the chieftains of the Quraish to go to Abu Talib. This delegation included Walid bin Mughirah, ‘As bin Wa’il, ‘Utbah bin Rabi‘ah, Abu Jahl, and Abu Sufyan among others. They went to Abu Talib and very respectfully pleaded:

You are an honourable person of our clan; therefore we have come to you with a request to stop your nephew from the propagation of this new religion, or stop supporting him and let us deal with him.

Abu Talib treated them with great respect, so the matter cooled down for the time being.

Second Delegation

When the verses of the Qur’an were revealed that described those who associate partners with God as unclean, impure, the worst of the creatures, foolish, and descendents of Satan, and that their gods were the fuel of Hell, the chieftains of Quraish once again approached Abu Talib, and said:

Now the matter has crossed all bounds and we are referred to as impure, foul, the worst of creation, foolish, and the children of Satan. Our gods are referred to as the fuel of Hell and our ancestors are described as thoughtless people. Therefore, we can bear no more, and if you cannot renounce your protection of him, then we are compelled to fight you until one party of the two is destroyed.

The determination of the Quraish deeply disturbed Abu Talib, and he called Muhammad (sas) and said:

O my nephew! Your words have now truly enflamed people and it is well nigh that they destroy you and me too. You call their elders foolish; their ancestors have been described as the worst of creatures. Their venerable gods have been named the firewood of Hell, and they themselves have been ascribed impure and foul. For your goodness, I advise you to restrain your tongue from such offensive language and forsake this undertaking, for I do not have the power to fight all the people.

Muhammad (sas) responded:

This is not foul language, rather it is the truth as revealed to me, and it is for this purpose that I have been commissioned, that I may show them their evils and invite them towards the right path. If I must die in this cause, I will gladly accept my fate. My life is devoted in this cause, and I shall not abstain from the expression of the truth because of threats and intimidation. O Uncle! If you are worried on account of your weakness and distress, then by all means relinquish your protection of me. I shall never refrain from the conveyance of Divine injunctions. By God! If these people place the sun on my one hand and the moon on the other, even then I shall not refrain from the fulfillment of my mission. I shall continue my work until I am successful or I die in this endeavour.

Muhammad (sas) was delivering this address while his face was lit up with the fervour of truth and serenity. When Muhammad (sas) had concluded his speech, Abu Talib, having noticed the light of truth radiating from him had tears flowing down his eyes. He said:

I was unaware of this exalted station of yours. You possess a strange majesty and grandeur. My nephew, go then and engage in your work. Until I live, I shall stand with you with my full strength.

The Third Delegation

When the Quraish still did not succeed in their objective, they thought of a novel plan. They decided to present a person known for his intelligence and qualities to Abu Talib to persuade him to exchange Muhammad (sas) for him. Therefore, they took ‘Ammarah bin Walid to Abu Talib and said:

We have brought ‘Ammarah bin Walid along with us, for you are aware that he is but one of the finest young men of the Quraish. Take this young man in exchange for Muhammad (sas), and benefit from him as you wish. If you see fit take him as your son. We fully relinquish his rights, and in his place hand over Muhammad (sas) to us, who has betrayed our ancestral religion and created unrest in the people. In this way the law of a life for a life shall be fulfilled and you shall have no complaints.

Abu Talib responded:

What a strange justice! You wish for me to take your son and make him my own. I should feed him and give him drink, and in return give you my own that you may slay him? By God, this shall never happen.

Representing the Quraish, Mut‘im bin ‘Adiyy said:

Then, O Abu Talib, your tribe has tried to reason with you in every manner and has restrained itself from fighting but you appear not to agree to any of their offers.

Abu Talib replied:

By Allah, I am not being dealt with justice, and O Mut‘im, in the espousal of your people, I see that you are prepared to act perfidiously to me and my nephew. Well, if your intentions are so, what can I say? You may do as you wish.22

Increased Hardships of Muhammad (sas) and the Muslims

When the Quraish saw that none of their schemes to stop Muhammad (sas) from propagation were effective, all the tribes jointly made the decision that each tribe would use all possible means to revert their converts back to their faith thus isolating Muhammad (sas), and his mission would thus fail. All the tribes started following this plan, and another chapter of atrocities and challenges dawned for the Muslims.

Among the Quraish, ‘Uthman (ra) was beaten up after being tied with ropes. Zubair bin al-‘Awwam (ra) was wrapped up in a mat, and made to inhale smoke. ‘Abdullah bin Mas‘ud (ra) was beaten up so badly in the courtyard of the Ka‘bah that he almost died. Abu Dharr Ghifari (ra) was beaten up so badly, that if ‘Abbas bin ‘Abdul-Muttalib (ra) had not come to his rescue, he would have died.

Among the slaves, Bilal bin Rabah (ra) was tortured by laying him on the burning hot rocky fields of Makkah, and hot stones were placed on his chest, and every effort was made to make him forsake Allah and His Messenger. The story of the hardships of Lubainah and Zunairah is no less disturbing.

Though Suhaib bin Sinan Rumi (ra) and Khabbab bin al-Arat (ra) were former slaves, they also were severely tortured. The torture inflicted upon ‘Ammar bin Yasir (ra), his father Yasir bin ‘amir, and mother Sumayyah was beyond imagination.

This is just a sample of the atrocities inflicted upon the Muslims. Even Muhammad (sas), who had the support of Banu Hashim and Banu Abdul-Muttalib was not spared from the badgering and rebuking of the Quraish.

During this period of time, close to the time for Hajj, the Quraish were concerned that the Arabs coming from different places would ask questions about Muhammad (sas). They feared that if they gave conflicting responses about who Muhammad (sas) was, it would further strengthen the visitors’ suspicions and excite their curiosity and interest. They therefore decided to come up with one unified response. They gathered at the house of Walid bin Mughirah and one of them said:

Our answer is simple: This man is a soothsayer. And through his soothsaying, he has gathered a few people around him.

Walid said:

How can we call him a soothsayer, when none of his qualities correspond to this? He does not sing like a soothsayer, nor does he possess the precise exposition of a soothsayer.

Another person said:

Then we can say that Muhammad (sas) is insane and tends to speak in the vehemence of his madness.

Walid said:

Who will believe us? And what symptoms of insanity can we possibly justify in Muhammad (sas)? There is no anxiety in him, no restlessness, nor does he possess the necessary distraction of mind that is found in an insane man. Who will believe our claim?

A third person said:

We can say that this person is a poet, and is pulling people towards himself through his enchantingly persuasive couplets.

Walid responded:

By calling him a poet, how shall we display examples of poetic style such as Rajaz, Hazaj, Qarid, Maqbud and Mabsut23 in his poetry?

Upon this, a fourth person said:

We should project him as a magician.

Walid said:

Then how shall we show him as one who casts spells and performs tricks?

Someone said:

O ‘Abd-Shams, then you ought to tell us what we should do.

Walid responded:

In this regard, I am myself perplexed, as to the proper course of action. Whatever we suggest does not seem to apply to Muhammad (sas) and to make a statement that the people do not accept shall make us the target of laughter.

It was then decided by mutual consent that it would be publicized among the men, women, children, elders, and youth of Makkah to call Muhammad (sas) a magician from then onwards. This propaganda was carried on with such intensity that in a few days a storm of disorderly conduct was raised against Muhammad (sas) and the Muslims.

The Quraish did not stop there; the propaganda was accompanied by cruel and heinous acts. Once, someone threw a very dirty and foul-smelling object into Muhammad’s house. Muhammad (sas) threw the object out of his house and only said, “O Banu ‘Abdi Manaf, what a good way of fulfilling your obligations towards your neighbors!” The Quraish were so determined in their opposition that instead of calling Muhammad (sas) ‘Muhammad’ they would call him ’Mudhammam‘, meaning ignominious and scornful. When Muhammad (sas) heard about it, he smiled and said, “My name is Muhammad. How can the one who is Muhammad be called Mudhammam?” Once he was offering Salat24 close to the Ka‘bah, when ‘Aqabah bin Abi Mu‘it put a cloth around his neck and pulled it so hard that he almost choked him. Fortunately, Abu Bakr (ra) came saw this, and ran towards him saving him from the mischief of that wretched person. Addressing the Quraish, Abu Bakr said:

اَتَقْتُلُونَ رَجُلًا اَنْ یَقُولَ رَبِّیَ اللّٰہُ

You would kill a person only because he says that Allah is his Lord.25

Teachings of Steadfastness for the Muslims

In spite of all these hardships, whenever the Muslims made the request to Muhammad (sas) for cursing the disbelievers or for revenge, he always taught them to be steadfast. Once, a few companions came to Muhammad (sas) and said:

O Messenger of Allah, the Muslims are facing intense persecution at the hands of the Quraish. Why don’t you curse them and pray for their punishment?

Hearing this, his face turned red and he said with great majesty:

Listen! There were a people before you, whose flesh was stripped from their bones with iron prongs, but they did not waver in their faith. And such a people have passed, who were cut into two pieces by saws run upon their heads but their steps faltered not. Listen! God shall indeed fulfill this mission, such that one shall travel on the back of a camel from San‘a’ (in Yemen) to Hadramaut, and shall fear none save God. But you are being impatient!26

Once ‘Abdur-Rahman bin ‘Auf (ra) came to see him with a few other companions and stated:

O Messenger of Allah, when we were idolaters, we were revered and none dared to challenge us. But ever since we accepted Islam, we are regularly subjected to persecution at the hands of disbelievers. O Messenger of Allah! Permit us to fight these disbelievers.

Muhammad (sas) responded:

إِنِّـي أُمِرْتُ بِالْعَفْوِ فَلَا تُقٰتِلُوْا

I have been commanded by Allah, the Exalted, to forgive, so I cannot permit you to fight.27

Respond to abuse with prayers, respond to grief with comfort,
Show humility in the face of arrogance.28

Abyssinia Migration, Rajab, 5th Nabawi

When the persecution of the Muslims reached a fever pitch, Muhammad (sas) allowed his companions to migrate to Abyssinia29 and said:

The king of Abyssinia is just and fair and no one is persecuted under his rule, so migrate to Abyssinia if you are able to do so.30

The country of Abyssinia is towards the northeast of Africa. Ashamah bin Abjar was its king and was known by the title of “Negus31”, a title retained to this date. Eleven men and four women migrated to Abyssinia in the month of Rajab, in the 5th Nabawi year. Some of the prominent emigrants were ‘Uthman bin ‘Affan (ra) and his wife Ruqayyah bint Muhammad (sas), ‘Abdur Rahman bin ‘Auf (ra), Zubair bin al-‘Awwam (ra), Abu Hudhaifah bin ‘Utbah (ra), ‘Uthman bin Maz‘un (ra), Mus‘ab bin ‘Umair (ra), Abu Salamah bin ‘Abdul-Asad (ra) and his wife Ummi Salamah (ra).32 This caravan mostly consisted of people from influential tribes who could afford the travel. Common people and slaves did not possess the means to travel.

When this caravan of believers reached Shu‘aibah, a famous Arabian port in those days, they were fortunate to find a ship anchored there ready to sail, which they boarded immediately and departed. The Quraish pursued them. When they reached the port, the ship had already departed, and they could do nothing. Extremely disappointed, they returned.

The Quraish of Makkah decided after mutual consultation to send a delegation of two associates to Negus, the King of Abyssinia, and his courtiers with expensive gifts to plead that a few foolish people, who had abandoned the religion of their ancestors and raised a great rebellion in the country, had run off to his country, and that they wanted them to be returned.

‘Amr bin al-‘As and ‘Abdullah bin Rabi‘ah were chosen for this task. Both of them went to Aksum, the capital of Abyssinia, and first they presented gifts to the courtiers of Negus and won their sympathies. Thereafter, they appeared in the court of Negus and made a very effective and forceful presentation of the views of the Quraish, and the courtiers also supported them. But Negus, who was a wise and open-minded person, refused to make a one-sided decision. So the Muslim immigrants were called to the court and Negus asked them, “What is the matter? What is this new religion that you have invented?” Ja‘far bin Abi Talib (ra), representing the Muslims said:

O King! We were an ignorant people, we worshipped idols, we ate the flesh of dead animals, we were engaged in adultery and fornication, we severed ties of kinship, we dealt with our neighbours in dishonesty and the powerful among us usurped the rights of the weak. In this state of affairs, Allah sent His messenger to us, whose nobility, truthfulness, and honesty was known to all. He taught us the Unity of God, forbade us from idol worship and gave us teachings of truthfulness in speech, honesty, and kind treatment to kith and kin. He taught us to treat our neighbours well and stopped us from adultery, lying, and the usurpation of the wealth of orphans, and he held us from bloodshed. He instructed us to worship Allah. We believed in him and followed him, but for this reason our people were displeased with us and subjected us to misery and hardship, and tortured us and desired that we abandon our faith by coercion, until we finally left our homeland, saddened, and took refuge in your sovereignty. O King! We hope that under your rule we shall not be subjected to brutality.33

Negus was deeply moved by this discourse. He said to Ja‘far (ra) to read before him the revelation from God. Ja‘far (ra) recited a few verses of Chapter Maryam of the Qur’an in a very melodic voice. The verses brought Negus to tears. He said in a sobbing voice:

By God, this revelation and the words of our Messiah seem to be the rays originating from the same source of light.

Negus said to the delegation of the Quraish:

You go back, I do not intend to place these oppressed people in your bloody hands.

But the Quraish were determined not to return without giving their utmost effort. The second day, ‘Amr bin al-‘As again appeared in the court and said to Negus,

Sir, do you know what these people say about the Messiah (Jesus)?

Negus said, “Very well, let us hear their teachings regarding the Messiah.” So the Muslims were called again. Ja‘far (ra) said:

In light of our belief, the Messiah is a servant of God, not God Himself. However, he is an honoured messenger of Allah who came into being by the word which He gave to Mary (ra).

Negus picked up a piece of straw from the floor and said:

By God, I do not consider the status of the Messiah greater than what you described by the weight of this straw.

Though the priests of the court were upset at his statement, Negus ignored them, and the delegation of Quraish returned unsuccessful. The Quraish were very annoyed at their failure, and started persecuting Muslims with even greater intensity. On the other side, when the Muslims saw such kind treatment by Negus, they sent for their other brothers. So the next year, 100 people including men, women, and children migrated to Abyssinia, which is known as the Second Migration to Abyssinia. These emigrants lived peacefully in Abyssinia for a long time. Many of them returned after the Yathrib migration, and the remaining returned at the time when Muhammad (sas) came back from the Battle of Khaibar.

An Important Incident

It is important to mention one additional incident. It had not been long since the companions moved to Abyssinia when Negus entered into a war with one of his adversaries. The Muslims jointly made the decision to support the country in the war, since they had given them religious freedom and asylum. They sent Zubair bin al-‘Awwam (ra) to the battlefield across the Nile to keep them informed about the status of the war, while they stayed behind and continued praying for the success of Negus.34