However, as some historians have mentioned, it had not been long since the immigrants had migrated to Abyssinia, when a wandering rumour reached them that all of the Quraish had accepted Islām, and Makkah was now a place of complete peace and security. The result of this news was that most immigrants returned immediately and when they reached near Makkah, they found that this news was false. Now they were confronted with great difficulty. Ultimately, some returned, while others secretly or under the protection of an influential and powerful individual, entered Makkah.1 This incident occurred in Shawwāl of 5 Nabawī.2 In other words, the duration between the commencement of migration and the return of the immigrants was only two and a half to three months. As we have mentioned above, the migration to Abyssinia occurred in the month of Rajab and the supposed return date of the immigrants is mentioned to be in Shawwāl.
In actuality, although this was a completely false and unsubstantiated rumour, which was probably spread in order to lure the immigrants to Abyssinia back and to put them in difficulty. As a matter of fact, on closer investigation, this rumour and the tale of the immigrants’ return, in itself, seems to be baseless. Nonetheles, if it is taken as true, the incident motioned in various Aḥādīth could be hidden beneath the surface. As mentioned in Bukhārī, once the Holy Prophetsa recited verses of Sūrah An-Najm in the courtyard of the Ka‘bah. At that time, many a chieftain of the infidels were also present, along with the Muslims. When the Holy Prophetsa completed the chapter, he fell into prostration and with him all the Muslims and infidels fell into prostration as well.3 The reason behind the prostration of the disbelievers has not been mentioned in Aḥādīth, but it seems that apparently the Holy Prophetsa recited the verses of God in such a manner as touched the cords of heart. Those verses were such as particularly illustrated the unity of God, His Power, and Majesty in an extremely eloquent and perspicuous manner, and His favours were reminded of. Then, the Quraish were warned in a very majestic and awe-inspiring manner, that in case they did not refrain from their evil doings they would meet the same end as past nations because they rejected the Messengers of God. Then, at the conclusion of these verses it was ordered that come and prostrate before Allāh.4 After the recitation of these verses, the Holy Prophetsa and all the Muslims fell into prostration at once, and as a result, these words and this sight had such a miraculous effect on the Quraish, as they also fell into prostration involuntarily. This should not be surprising, for under such circumstances, as have been mentioned above, the human heart, at times, falls in awe and powerlessly commits such a deed as is against its actual principles and religion. Therefore, at times, we have witnessed that during a severe and sudden affliction, even an atheist cries out, ‘O God! O God!’ or ‘O Rām Rām!’ The Quraish were not even atheist, and they actually believed in the being of God. Hence, after the recitation of this majestic word, full of awe, the community of Muslims all at once fell into prostration; it had such a miraculous effect, that the Quraish powerlessly fell into prostration as well. However, such an influence is usually temporary, and man quickly returns to his original state. As such, same was the case here, for when the Quraish rose from prostration, they remained the very same idolaters they were before.
In any case, this occurrence is such as is substantiated by authentic Aḥādīth. Hence, if the news of the return of the immigrants to Abyssinia is in fact true, it seems that the Quraish (who were ever-longing to have the immigrants of Abyssinia return) probably utilised this action to spread the rumour that the Quraish of Makkah had become Muslim, and that Makkah was now completely safe for Muslims. When this rumour reached the immigrants of Abyssinia, they were naturally delighted to hear it, and in the fervour of their delight, they quickly returned. When they were near Makkah, they were enlightened of the actual matter at hand, upon which some secretly, and others under the protection of a powerful and influential Chieftain of the Quraish, entered Makkah, while others set back again. Therefore, if there was any truth in the rumour that the Quraish became Muslim, it was merely confined to the incident of the prostration upon the recitation of chapter An-Najam. وَاللّٰهُ اَعْلَمُ
In any case, if the immigrants of Abyssinia did in fact return, a majority of them set back again. Moreover, since the Quraish continued to progress in their infliction of suffering, and their tyrannies were increasing day by day, other Muslims, upon the instruction of the Holy Prophetsa, began secret preparations to migrate as well. They began to leave gradually whenever they could find an opportunity to do so. This chain of migration began such as ultimately the number of immigrants to Abyssinia reached 101, 18 of which were women.5 Very few Muslims were left in Makkah with the Holy Prophetsa. Some historians have called this migration ‘The Second Migration to Abyssinia’.
1 Sharḥul-‘Allāmatiz-Zarqānī ‘alal-Mawāhibil-Ladunniyyah, By Muḥammad bin ‘Abdul-Bāqī Az-Zarqānī, Volume 2, p. 16, Bābu Dukhūlish-Sha‘bi wa Khabriṣ-Ṣaḥīfah, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebehon, First Edition (1996)
2 Aṭ-Ṭabaqātul-Kubrā, By Muḥammad bin Sa‘d, Volume 1, p. 99, Bābu Dhikri Sababi Rujū‘i Aṣḥābin-Nabiyyisa min Arḍi Ḥabashah, Dārul-Iḥyā’it-Turāthil-‘Arabī, Beirut, Lebanon, First Edition (1996)
3 Ṣaḥīḥ Bukhārī, Kitābut-Tafsīr, Sūratul-Qamar, Bābu Fasjudū lillāhi Wa‘budūhu, Ḥadīth No. 4862
4 An-Najm (53:63)
5 Sharḥul-‘Allāmatiz-Zarqānī ‘alal-Mawāhibil-Ladunniyyah, By Muḥammad bin ‘Abdul-Bāqī Az-Zarqānī, Volume 2, p. 32, Bābul-Hijratith-Thāniyati ilal-Ḥabashata wa Naqḍiṣ-Ṣaḥīfah, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebehon, First Edition (1996)