The First Migration of Muslim Refugees in Abyssinia: Story & Lessons

The Remarkable First Muslim Migration in Islamic History

The Muslim refugees in Abyssinia were part of the earliest migration in Islamic history. This migration took place before the famous Hijrah from Makkah to Madinah in 622 CE. In fact, this smaller migration took place around 615 CE to the Christian Ethiopian kingdom of Aksum (Abyssinia). It was one of the most consequential and under-discussed events of the early Islamic community, with lessons that resonate for British Muslim families today.

Historical Context of the First Muslim Migration

By approximately 615 CE, the early Muslim community in Makkah was facing intense persecution from Quraysh. As a result, many Muslims could no longer practise their faith safely.
Quraysh tortured Bilal al-Ḥabashi (RA) under boulders in the desert sun. Abu Jahl killed Sumayyah (RA).— the first martyr in Islam — was killed by Abu Jahl. Other Muslims also suffered greatly. Many faced beatings, social ostracism, and economic ruin because they lacked tribal protection.

Therefore, the Prophet ﷺ realised that some Companions could no longer remain safely in Makkah. He instructed them to migrate to Abyssinia, "for there is a king there in whose presence no one is wronged." The Christian king of Aksum, the Negus al-Najashi, enjoyed a reputation for justice that reached even the Hijaz.

The First Muslim Migration: Two Waves

The first migration (around 615 CE)

First, a small group — approximately 11 men and 4 women — left Makkah secretly and travelled to Abyssinia. The classical sources name them. The group included several well-known Companions. Among them were ʿUthman ibn ʿAffan (RA), Ruqayyah (RA), Zubayr ibn al-ʿAwwam (RA), and others. Fortunately, The Negus welcomed them in Abyssinia. and given protection.

The second migration (slightly later)

Later, a larger group followed — by some estimates around 80 men and 18 women. The total Muslim refugee community in Abyssinia eventually numbered approximately 100. In addition, among them was Sawda bint Zamʿah (RA), who would later become the second wife of the Prophet ﷺ.

The Quraysh delegation to recover the refugees

However, Quraysh became alarmed after the Muslims left. As a result, they sent a delegation to Aksum., sent a delegation to Aksum. ʿAmr ibn al-ʿAṣ led the delegation. At that time, he was still one of Quraysh's leaders. They brought gifts to the Negus and asked him to return the refugees.

Nevertheless, the Negus refused to hand them over without hearing their case. Instead, he summoned the Muslim refugees and asked them to explain themselves.

Jaʿfar ibn Abi Ṭālib's speech

One of the most preserved single speeches in early Islamic history. Jaʿfar ibn Abī Ṭālib (RA) was the Prophet ﷺ's cousin. He also led the Muslim refugee community.

— addressed the Negus in approximately these words:

"O King, we were a people of ignorance, worshipping idols, eating dead animals, committing every kind of abomination. We severed family ties; we mistreated neighbours; the strong among us devoured the weak. We were in this state until Allah sent to us a messenger from among ourselves, whose lineage, truthfulness, trustworthiness and modesty we knew. He called us to recognise Allah\'s oneness and to worship Him alone, abandoning the idols our fathers had worshipped. The next day, ʿAmr ibn al-ʿĀṣ tried again. He attempted to create a theological disagreement. to refrain from forbidden things and from bloodshed. He forbade us from immorality, from bearing false witness, from devouring the orphan\'s wealth, from accusing chaste women. He commanded us to worship Allah alone and to associate nothing with Him; he commanded us to pray, to give zakat, to fast..."

Next, the Negus asked Jaʿfar to recite something from what had been revealed. Jaʿfar recited the opening verses of Surah Maryam — the Quranic narrative of the birth of ʿIsa ﷺ. The Negus wept until his beard was wet. Likewise, his bishops wept. He said: "This and what ʿIsa brought come from the same lamp."

Even so, the Negus refused to hand the refugees over. ʿAmr ibn al-ʿĀṣ tried again the next day, attempting to provoke a doctrinal split by drawing attention to the Islamic position that ʿIsa is not divine. After listening carefully, The Negus listened carefully to the Quranic explanation. He picked up some dust from the ground and said, "There is not the difference of this dust from the ground, and said: "There is not the difference of this dust between what we believe and what you say of him." He confirmed his protection.

The legacy of the migration to Abyssinia

Afterwards, the Muslim refugee community remained in Abyssinia for many years. Eventually, some Muslims returned to Makkah. Others stayed in Abyssinia until after the Hijrah. others remained until after the Hijrah and joined the Madinan community subsequently. Later, the Negus al-Najashi himself eventually embraced Islam, though his conversion was kept private. When he died, the Prophet ﷺ led a funeral prayer for him in Madinah — one of only two known cases in Islamic history of an absentee funeral prayer.

What this migration teaches British Muslim families

1. Muslim refuge in non-Muslim lands has prophetic precedent

The first Muslim migration was to a Christian kingdom. British Muslims live as a religious minority in Britain today. However, this situation is not new in Islamic history. The Prophet ﷺ himself directed early Muslims to seek refuge in a Christian kingdom.

2. Just non-Muslim leadership deserves Muslim respect

Likewise, the Negus was praised by the Prophet ﷺ specifically for his justice. British Muslim families should similarly recognise just leadership in non-Muslim contexts — local councillors who serve their constituents fairly, judges who rule impartially, employers who treat Muslim workers with dignity. Justice is honoured wherever found.

3. Da'wah by accurate exposition is powerful

Jaʿfar's speech deeply moved the Negus. He then recited verses from Surah Maryam (Quran 19). As a result, the Negus and his bishops wept. The prophetic line, the position of ʿĪsā (peace be upon him) as a prophet, and the commitment to ethical conduct were emphasised. The disagreements were stated honestly without aggressive provocation. This is the model for modern interfaith engagement.

4. Muslim integrity in non-Muslim society is possible

The Muslim refugees in Abyssinia maintained their Islamic practice — daily prayer, Quranic recitation, the moral conduct Jaʿfar described — without compromise. Furthermore, living among non-Muslims did not require abandoning Islam. Similarly, the same is true for British Muslims today.

5. The Christian-Muslim relationship has deep historical foundations

Finally, the very first major external relationship of the early Muslim community was with a Christian kingdom that protected them. British Muslim families with Christian neighbours and friends have direct prophetic precedent for warm, principled relationship.

First Muslim Migration FAQs

Where to go next

For more on related history, see our guides on The Prophet ﷺ in His Cradle, The Childhood of the Prophet ﷺ, Sawda bint Zamʿah (a participant in the migration), and The People of the Book. To study the early sirah with a qualified Al-Azhar-graduate teacher, book a free trial lesson.