Yes, it is the unknown. Year after year, you live in exile. The days pass, but your heart and mind remain present in your homeland. You follow its news and enjoy its details, considering your presence in the diaspora as a temporary phase, believing you will inevitably return. Suddenly, you realize that the years have passed, and you know little about your new community. Your isolation from the daily updates increases, and you remain distant from engaging with its customs, culture, and arts.
If you seek a solution to this dilemma within the pages of the Prophet's Sirah and wish to find an experience similar to what you are living now, there is nothing better than diving into the details of the migration to Abyssinia. This will help us understand how Muslims faced the challenges and obstacles that emerged from the first day of their arrival and how their lives continued in Abyssinia for over fifteen years of coexistence in the new society.
The first problem anyone starting a life in exile faces is earning a living. How can you find a job opportunity in a new society? Imagine the challenge Muslims faced in Abyssinia to secure their daily sustenance. They were in a distant land, unfamiliar with its culture, unable to speak its language, and even their religion and beliefs differed from those of the Abyssinians. However, the companions hastened to confront the new life and search for a place in it.
Perhaps the most prominent example is the story of the noble companion Abdullah bin Mas'ud after his migration to Abyssinia, which he narrates himself. He searched for the market in Abyssinia and went alone with what he had. His host said to him, “I see you’re going out alone, and I warn you of a man whose evil has reached such a level that he does not encounter a stranger without beating or killing him and taking what he has.” He then described the man to me. When I reached the market, I recognized him and hid among the people, avoiding his path until I sold what I had for two dinars. Then, suddenly, I found him standing over me, holding my hand, asking, “What do you have?” I said, "I will give you what I have and let me go.” He asked, “How much do you have?” I said, “Two dinars.” He said, “Give me more.” I said, “I sold it only for them.” He said, “Give me more.” While he was talking, two men as large as mountains came towards him. When he saw them, he let go of me and fled. I called out to him, “Here are the two dinars,” but he said, “I don't need them,” and I returned to my companions safely.
The second obstacle you face is the language barrier, especially if the host country speaks another language. Here, you have two paths: either take the easy route and confine yourself to a narrow circle of those who speak your language, isolating yourself from society, or start the more challenging path of learning the host country's language. Over time, you may reach a level of proficiency, allowing you to interact with and influence society, just as the generation of companions who migrated to Abyssinia did.
Despite knowing their migration was temporary—especially after receiving news that the emerging Islamic state had been established in Medina—the companions lived their lives in Abyssinia in all its details. They learned the Abyssinian language until they mastered it completely. Evidence of this is found in “Dala'il al-Nubuwwah” by al-Bayhaqi, where Asma bint Umais, the wife of the noble companion Ja'far bin Abi Talib, transmitted many Abyssinian words and phrases to Medina, to the extent that some companions, including Umar bin al-Khattab, called her “the Abyssinian.”
The emigrant companion Um Khalid bint Khalid bin Sa'id bin al-‘As also mastered the Abyssinian language to the extent that the Prophet (peace be upon him) would converse with her using Abyssinian words he knew. when the Prophet brought some clothes and said, “To whom shall we give this to wear?” The people remained silent, whereupon the Prophet said, “Fetch Um Khalid for me.” He clothed her with his own hands and said, “May you live so long that your dress will wear out and you will mend it many times.” He looked at the yellow and red colors of the garment, pointed with his finger, and said, “O Um Khalid! This is Sanah.” (Sanah in Ethiopian means beautiful.)
The next challenge the emigrant faces is the ability to interact with and influence the new society, especially politically. Many Muslims live in emotional isolation from the political reality of the host country, lacking the enthusiasm to participate in its elections or political events, let alone have influence and reach decision-making positions. In doing so, they overlook the rich experience of the companions in Abyssinia.
When the Quraysh delegation arrived, demanding the deportation of the refugees, a golden opportunity arose, which the Muslims seized to meet the king. This marked the beginning of a long journey to strengthen the relationship between the Muslims and the head of the political system—who still adhered to Christianity. Ja'far bin Abi Talib frequently visited the Najashi’s palace, sitting with him for long periods. Their relationship became so close that the Muslim women nursed the king's children. Ibn Hajar narrated that a son was born to the Najashi, whom he named Abdullah. He was nursed by Asma (Ja'far's wife) until he was weaned.
The relationship of affection even led the Najashi to act as an intermediary in the Prophet's (peace be upon him) marriage. The Prophet sent a letter to the Najashi through Amr bin Umayya al-Damri, asking him to marry him to Umm Habiba after her husband's death in Abyssinia.
The Muslims' influence reached its peak when they convinced the Najashi to convert from Christianity to Islam. According to one narration, when the Najashi bid farewell to the last group of Muslims returning to Medina, he told Ja'far, “Inform your companion of what I have done for you and that I bear witness that there is no god but Allah and that he is the Messenger of Allah. Tell him to ask Allah to forgive me. When Ja'far and his companions reached Medina, the Prophet (peace be upon him) was delighted and said, “O Allah, forgive the Najashi” three times. The Muslims responded, “Amin.”
The Muslims coexisted with the daily events and political life in Abyssinia. Evidence of this is their involvement in the attempted coups against the Najashi, which will be detailed in future articles. However, it is worth mentioning what happened during the first coup attempt before the Najashi announced his conversion to Islam.
Despite this, the Muslims' stance was highly positive. They clearly showed their support for the Najashi’s party, which called for justice and freedom. Umm Salama narrated that they raised their hands in prayer for the Najashi, asking Allah to grant him victory over his enemy and enable him in his land. The Muslims closely followed the events, preparing al-Zubayr bin al-Awwam to swim across the Nile to observe the gathering place. They did not rest until al-Zubayr returned, jumping for joy and waving his garment, saying, “Rejoice, for Allah has given victory to the Najashi.”
The companions did not succumb to the challenges they faced in Abyssinia. Instead, they provided the perfect model for coexistence and openness, whether in learning the language, finding job opportunities, or even political interaction with their new society. This is an important message for anyone destined to reside in a foreign land. Carry your message and make an impact wherever you live. Live with your heart and mind in your new community, and don’t consider it a betrayal for your homeland.
-------------------------------------------------------------
Read the Article in Arabic
