Chapter of the First and Second Migrations to Abyssinia

Introduction and Events

In the narration of Abu Al-Husayn Ibn Al-Fadl Al-Qattan in Baghdad, he reports that Abu Bakr Ibn Attab informed them, who in turn was told by Al-Qasim Ibn Abdullah Ibn Al-Mughirah, who then narrated from Ismail Ibn Abi Uwais, who in turn relayed from Ismail Ibn Ibrahim Ibn Uqbah on the authority of his uncle Musa Ibn Uqbah in the book of Maghazi:

"Then the Quraysh felt threatened by the growth and increase of the followers of the Prophet (peace be upon him), so they conspired to either kill or expel him. They approached their people seeking permission to slay him, but their tribe refused. Allah, out of protection for His Messenger, prevented them from harming him. The Quraysh intensified their persecution of those who embraced the religion of Allah from their sons, brothers, and tribes. This led to a severe turmoil and shaking. Some were protected by Allah, and others were put to the test. When this happened to the Muslims, the Prophet (peace be upon him) ordered them to migrate when he entered the Shu'ab with the children of Abdul-Muttalib, to seek refuge in the land of Abyssinia."

King of Abyssinia

In Abyssinia, there was a king called Najashi, whose real name was Ashamah. He was counted among the companions (may Allah be pleased with them) and was known for his kindness.

Translation of Classical Arabic Text

No one is wronged in his land, irrespective of that, good is acknowledged upon it. Their ordinary people set out for it when they were compelled and feared tribulation. The Messenger of Allah (peace be upon him) stayed there and did not leave. This was before Ja'far ibn Abi Talib and his companions, may Allah be pleased with them, migrated to Abyssinia. They departed twice. Those who left the first time, before Ja'far and his companions, when Allah revealed Surah An-Najm. The pagans said, "If this man praised our gods, we would support him and his companions. However, he only criticizes those who reject his religion among Jews and Christians, like he criticizes our gods with insults and evil." The Messenger of Allah (peace be upon him) endured what he and his companions faced of harm and rejection, saddened by their misguidance, wishing for their guidance. When Allah revealed Surah An-Najm, he recited: "Have you seen Al-Lat and Al-'Uzza, and Manat, the third, the other? Satan threw words at them when Allah mentioned the end of the false gods, saying, 'Indeed, these are high-flying gharanik. Their intercession is hoped for.' This was from the delusion and seduction of Satan. These two words slipped into the hearts of every pagan in Mecca, causing their tongues to slip as well. They started saying, 'Muhammad has returned to his original religion and that of his people.' When the Messenger of Allah (peace be upon him) reached the end of Surah An-Najm, he prostrated, and everyone present, Muslim or pagan, prostrated, except for Al-Walid ibn Al-Mughira, an elderly man who picked up a handful of dust and prostrated on it." The two groups were amazed by their respective behaviors in prostration.

The Confusion of Muslims Regarding the Prostration of the Polytheists

The Muslims were bewildered by the prostration of the polytheists alongside them without faith or certainty. The Muslims had not heard what the devil whispered on the tongues of the polytheists. Meanwhile, the polytheists were content with Prophet Muhammad and his companions as the devil had informed them that the Messenger of Allah had recited it during prostration. So, they prostrated to honor their idols.

The Spread of Falsehood

This word spread among the people, instigated by the devil until it reached the land of Habasha. Among the Muslims passing by were Uthman ibn Madh'un and his companions. They were told that the people of Mecca had all embraced Islam and were praying with the Messenger of Allah. They were also informed about the prostration of Walid ibn al-Mughira on the dust with his forearms.

The Muslims' Response and Divine Intervention

Rumors spread that the Muslims had accepted Mecca, and they advanced hastily. Allah then nullified what the devil had tried to introduce, establishing His signs and protecting them from falsehood. Allah says that He lets the devil cast illusions only to test those with diseased hearts, deviating them from the truth. The wrongdoers are indeed in extreme dissension.

Surah Al-Hajj, Ayahs 52-53.

Translation of Classical Arabic Text

Key Points:

Elimination of the Devil's Influence

God erases what Satan casts forth, then God establishes His signs. If the intended meaning was other than what we mentioned regarding recitation, that would not be valid.

Invalidity of Narrations

What the fabricated sources narrate about the Prophet Muhammad mentioning their idols, such as "The gracious goddesses intercede," causing disbelievers to rejoice, has no basis. Such fabrications are only part of the schemes of atheists.

Debunking False Narratives

The story of the interceding goddesses has been refuted from multiple angles, with the most reputable debunking authored by Muhammad Husayn Haykal in his book 'The Life of Muhammad'. These arguments in favor of the authenticity of the interceding goddesses narrative are feeble and do not withstand scrutiny.

Historical Background

Returning to the context of Muslims journeying back from Abyssinia, the decision was influenced by two reasons: firstly, Umar ibn al-Khattab embraced Islam shortly after their migration. Umar openly embraced Islam and did not conceal his faith, confronting and fighting against the Quraysh. The Quraysh, realizing the potential threat posed by the harm inflicted on Muhammad and his companions, feared it might spark a civil war with unpredictable consequences.

Secondly, the Muslims returning from Abyssinia contemplated their return due to internal turmoil in the region and the peace accord reached between Muhammad and the Quraysh, which ensured safety for the Muslims. Thus, they chose to avoid conflict and reunited with their families.

Conclusion of the Peace Treaty

Upon nearing Mecca, the Quraysh united against Muhammad and his followers, implementing a complete boycott against Banu Hashim. The peace treaty restored hostilities.

Between the Two Parties:

A group of Muslims returned from Abyssinia, accompanied by those who were able to catch up with them. They found this situation upon their return, that Quraysh attempted to prevent them from migrating.

The Peace Accord:

The peace referred to by the orientalist Mawer was not the one that called Muslims back from Abyssinia. Rather, it was this truce that occurred following the Islam of Umar and his enthusiasm in supporting the religion of Allah.

The Argument from Verses:

Some objectors from the historians and interpreters cite verses like "And they almost tempted you away from that which We revealed to you" and claim that the story of the cranes is baseless.

Inquiry into the Story:

An examination of the story reveals inconsistencies in its narration, indicating its fabricated nature. Various versions exist, casting doubt on its authenticity and serving as a tool of the heretics to discredit Muhammad's message.

The Context of Surah Al-Najm:

The context of Surah Al-Najm does not support the story of the cranes. The verses focus on the greatness of Allah and dismiss the worship of idols like Lat, Uzza, and Manat. There is no room for the topic of cranes in this context.

Interpretation and Analysis

On the Misguidance of Following Superstitions and Desires

"They follow not except assumption and what [their] souls desire, and there has already come to them from their Lord guidance." (Quran, Surah An-Najm)

Analysis of the Context

In this explicit context, it is evident that the names "al-Lat" and "al-Uzza" were names given by the polytheists and their forefathers without any authority from God. How could it be acceptable that the context continues with the following verses: "Have you seen al-Lat and al-Uzza, and Manat, the third, the other? They are but [mere] names which you have named, you and your forefathers, for which Allah has sent down no authority." The corruption, confusion, and contradiction in this context, along with the praise and denunciation of al-Lat, al-Uzza, and Manat in four consecutive verses, are not acceptable to reason or human speech. The story of the cranes is fabricated and inserted by heretics for their own purposes, and the acceptance of such falsehood by those who embrace every strange thing or who are willing to accept concepts that logic does not allow.

Refutation of the Story of the Cranes

Mohammed Abdu, in a compelling argument, refuted the story of the cranes by highlighting that Arabs did not describe their idols as cranes in their poems or speeches. The portrayal of al-Gharaniq as a black or white aquatic bird, or a beautiful white young man, does not correspond to the meaning of deities or their description among the Arabs. A decisive argument against the feasibility of this story from the life of Mohammed himself is that he was known for his honesty from childhood to adulthood, so it is impossible to believe that he would attribute falsehood to God or fear humans when God deserves more reverence. Those who understand these exceptional and steadfast characters who firmly uphold the truth without compromise cannot accept the notion that Mohammed, a man of such credibility, would fabricate lies about God.

Mohammed's Integrity and Devotion

Mohammed, who was nicknamed "Al-Amin" (The Trustworthy), maintained his integrity throughout his life. Even when asked by the Quraysh if they would believe him if he told them there were horses behind a mountain, they affirmed their trust in him. Thus, the idea that this man, esteemed for his truthfulness in his dealings with people, would fabricate false statements about his Lord to the detriment of his religion, which God sent as guidance for all, is unfathomable. Moreover, after ten years of spreading Islam and enduring hardships, including the loss of companions and attacks, how could he return to praising the idols of the Quraysh and compromise the very foundation of his faith without reason or purpose? The claims of this narrative are nothing but a fabricated fable and a deceitful concoction."

Translation from Classical Arabic

When Allah Clarified His Decree

When Allah clarified His decree and exonerated it from the shackles of Satan, the polytheists turned in their misguidance and enmity towards the Muslims and intensified their aggression against them.

The Persecution of Uthman ibn Maz'un

Uthman ibn Maz'un and his companions, upon returning, found themselves unable to enter Mecca due to the severe persecution of the polytheists against the Muslims, except with the protection of Al-Walid ibn Al-Mughira. Witnessing the trials faced by the Messenger of Allah and his companions, Uthman, who was spared from such affliction, preferred the trial over well-being. He understood that those who held firm to their faith during hardship were truly tested by Allah.

The Fabrication of False Accusations

Some individuals, who resorted to treachery against Islam after the initial days of adversity, audaciously concocted lies. They ventured into fabricating falsehoods about the most critical matters of Islam – in monotheism and the core message of the Prophet Muhammad. This display of boldness by the fabricators illustrated an unreasonable audacity, while also highlighting the deception of those who believed in their deceitful claims.

No Relation Between Falsehoods and Return from Abyssinia

The return of the Muslims from Abyssinia came as a result of the conversion of Umar and the increasing strength of Islam that even forced Quraysh to seek reconciliation. The Muslims did not return due to the fabricated falsehoods, but because of the looming threat of rebellion in Abyssinia. Quraysh, aware of the Muslims' return, grew apprehensive about the rise of Islam.

The Story of Uthman and Walid ibn al-Mughira

Uthman ibn Madh'un, may Allah be pleased with him, came to the Prophet Muhammad صلى الله عليه وسلم seeking protection. Walid ibn al-Mughira and his companions questioned Uthman about his request. Uthman affirmed his innocence but insisted on being disassociated from the tribe. Walid took Uthman to the tribal assembly in the Masjid, and Uthman recited verses while seated among them. One of the verses stated, "Everything except Allah is perishable." Uthman affirmed this statement, causing confusion among the people. They asked Uthman to repeat his assertion, and he did so, emphasizing that the blessings of Paradise are eternal. A man from the tribe of Quraysh slapped Uthman in response to his steadfastness. Walid and his companions accused Uthman of breaching the protection offered to him. Uthman then clarified his statement, affirming the eternal nature of the blessings of Paradise.

Meeting with the Negus of Abyssinia

Upon meeting the Negus of Abyssinia, Uthman ibn Mazh'un remarked: "I was actually poor before meeting you, and my wife, who had never seen anything like what she saw with you, was also poor. The one who is dearest to me among you is a role model."

Upon this, Walid ibn Al-Mughira offered to reward Uthman, but he refused. Ja'far ibn Abi Talib then fled with a group of Muslims to Abyssinia, fearing persecution, as the Quraysh sent emissaries to bring them back.

When they arrived at the court of the Negus, he accepted their gifts and listened to their story. Amr ibn Al-As suggested handing over those Muslims, but the Negus refused, wanting to speak with them personally before making a decision.

The Muslims then explained to the Negus how these individuals do not acknowledge Jesus as the son of God or bow to him as a sovereign. The Negus, seeing their sincerity, did not surrender them to the Quraysh, and instead treated them with respect.

Furthermore, the Negus confronted Ja'far and his companions, questioning why they do not greet him in the same manner as others from their community do, showing that he was well-informed about their customs and values.

The Conversation About Isa (Jesus) Son of Mary

Some people were asked: What do you say about Isa (Jesus) son of Mary? What is your religion: Are you Christian? They said: No. Are you Jewish? They said: No. So, what is the religion of your people? They said: Islam. What is Islam? They said: We worship only Allah, without partners, and do not associate anything with Him. Who brought you this faith? They said: A man from among us, whose lineage and face we know, sent by Allah to us like the previous messengers, commanding us to righteousness, truthfulness, fulfilling trusts, forbidding idol worship, commanding us to worship only Allah without partners. We believed in him, recognized the words of Allah, and learned that what he brought was from Allah. When we did this, our people opposed and opposed the true Prophet, called him a liar, and tried to kill him. They wanted us to worship idols, so we fled to you for our religion and lives, willing to settle if they accept us.

The Najashi (Negus of Abyssinia) said: By Allah, this matter is like the shining path from which came the command for Isa (Jesus) peace be upon him. Ja'far (Ibn Abi Talib) said: As for greetings, our Messenger informed us that the greeting of the people of Jannah (Paradise) is peace, and he told us to greet each other with it. So, we greet you the way he taught us.

As for Isa (Jesus) son of Mary peace be upon him, he is the servant and messenger of Allah. His Word was bestowed upon Mary and a spirit from Him. He is the son of the pure virgin. The Najashi then bent down, took a stick from the ground, and said: By Allah, the son of Mary did not exceed the weight of this stick.

Translation of Classical Arabic Text

Dialogue between Abyssinian dignitaries and Najashi

The Abyssinian dignitaries said: "By Allah, if this Abyssinian hears this, he will make you step down." Najashi replied: "I will never speak of Jesus in any other way. Allah did not entrust people with my authority when He returned my kingdom to me. I obey people in the religion of Allah, God forbid otherwise."

Legacy of Najashi

Abu Najashi was the king of Abyssinia, and he passed away leaving a young boy as his successor. He instructed his brother to govern until his son grew up. When the son reached the age, the brother desired power, so he sold Najashi to some traders. When the trader planned to sell him, Najashi was struck by lightning and died. The Abyssinians then crowned the trader with Najashi's crown.

Conclusion by Najashi

Reflecting on the events, Najashi emphasized that Allah did not allow people to control him when he regained his kingdom. It is reported that the trader who bought him said, "I have no need for the boy I bought or his wealth." So Najashi confirmed, "You are right, return his wealth to him."

Key Details

This story is narrated by Um Salama and can be found in the biography of Ibn Hisham. The narration is through Zuhri, from Urwa ibn Zubayr, from Abu Bakr ibn Abdul Rahman ibn Harith ibn Hisham, from Um Salama. It is also recorded in Musnad Ahmad and mentioned in various books such as Al-Bidaya wa-n-Nihaya by Ibn Kathir.

Amr's Advice and Deceit Towards Umamah

Amr ibn al-Aas insisted, “Return this gift to him!” referring to himself. He swore that even if they covered his back with gold and considered it as worthless as dirt in the tongue of the Abyssinians, he would not accept it. He instructed Jafar and his companions to stay put because they were exposed and Allah had protected them. He provided for their needs and warned them against causing harm.

Brief Reconciliation and Betrayal

Earlier, animosity had arisen between Amr ibn al-Aas and Umamah during their journey to Najashi. However, they reconciled upon their arrival. When they erred, their enmity resurfaced, with Amr plotting against Umamah. He told Umamah to approach Najashi's wife for information while he visited Najashi to accuse Umamah of wrongdoing. As a result, Umamah was punished and isolated, while Amr returned to Mecca, where his companion was ruined and deprived of his request.

Reference of Satan's Fall

The story of Satan's expulsion from his aspirations was narrated by Muhammad ibn Ishaq bin Yasār.

The Tale of Uthman ibn Mazh'un

Muhammad ibn Ishaq bin Yasār narrated the story of Uthman ibn Mazh'un through Salih ibn Ibrahim ibn Abdurrahman ibn Auf, based on reports from others.

Migration to Abyssinia

Al-Jabbar said: Yunus ibn Bukayr narrated to us from Ibn Ishaq who mentioned two stories, one related to Musa ibn Uqbah, and as for the story of the migration, it is narrated in connected hadiths.

First Migration to Abyssinia

Abu Al-Husayn ibn Al-Fadl Al-Qattan informed us that Abdullah ibn Ja'far ibn Durustawayh narrated to them, saying Ya'qub ibn Sufyan told me that Al-‘Abbas ibn ‘Abd Al-‘Azhim informed me that Bishr ibn Musa Al-Khaffaf narrated to us that Al-Husayn ibn Ziyad Al-Burjumi, the imam of the mosque of Muhammad ibn Wasii‘a narrated to us that Qatadah said: "Indeed, the first to migrate for the sake of Allah with his family was Uthman ibn 'Affan to Abyssinia. Nezdar ibn Anas reported hearing Abu Hamzah, meaning Anas, saying: Uthman ibn 'Affan left with Ruqayyah, the daughter of the Messenger of Allah, صلى الله عليه وآله وسلم to Abyssinia. Messenger of Allah, صلى الله عليه وآله وسلم, delayed the news about them (their arrival)...

Second Migration to Abyssinia

According to Al-Waqidi, the second migration to Abyssinia occurred in the fifth year after the Prophet's mission. Abu Bakr Muhammad ibn Al-Hasan ibn Furak narrated to us that Abdullah ibn Ja'far ibn Ahmad Al-Asbahani informed us that Yunus narrated...

The Messenger of Allah Sends a Delegation to the Negus

Hadith Narrated by Abdullah ibn Mas'ud

Ibn Habib reported: Abu Dawud At-Tayalisi narrated to us, saying: Khadijah ibn Muawiya reported to us from Abu Ishaq [from Abdullah ibn Utbah] [(36)], from Abdullah ibn Mas'ud, who said: “The Messenger of Allah, peace and blessings be upon him and his family, sent us to the Negus, and we were eighty men. With us were Ja'far ibn Abi Talib and Uthman ibn Mazh'un. The Quraysh also sent 'Amr ibn Al-'As and 'Amr ibn Al-As with a gift to the Negus. When they entered upon him, they prostrated to him and presented the gift. They said: 'Some people from our tribe have deviated from our religion and sought refuge in your land.' He asked: 'Where are they?' They replied: 'They are in your land.' So the Negus sent for them. Ja'far said: 'I am here to present your case today.' They followed him until they entered upon the Negus. However, they did not prostrate to him. The Negus asked: 'Why did you not prostrate to the king?' They replied: 'Verily, Allah has sent to us His Prophet and commanded us to prostrate only to Him, the Blessed and Exalted.' The Negus asked: 'What do they say about Jesus?' They replied: 'We say what Allah, the Almighty, has said: He is the spirit of Allah and His word which He cast to the Virgin [Mary], whom no man has touched nor has she borne a child.' The Negus took an twig and said: 'O assembly of monks and priests, do not deviate from what these people are saying. This and what they bring tally.' Then he said, 'Welcome to you and to those who have come from you. I bear witness that he is a Prophet. I wish I were at his side to carry his sandals or serve him. Descend wherever you wish in my land'. Then Ibn Mas'ud bolting forward and testifying to Badr."

Journey of Abdullah ibn Mas'ud to Abyssinia

Abu Abdullah Al-Hafiz and Abu Zakariya ibn Abi Ishaq Al-Muzakki reported to us, saying: Abu Abdullah Muhammad ibn Ya'qub reported to us, saying: Muhammad ibn Abdul Wahhab reported to us that Ja'far ibn Awn informed us who said: Abu Isa reported from Al-Qasim, who said: "Abdullah ibn Mas'ud went with a group of the companions of the Messenger of Allah, peace and blessings be upon him and his family, to the land of Abyssinia by the sea. Some parts of the narration may vary between sources (36).

Story of Abdullah Ibn Mas'ud

There was a market where people were buying and selling. Abdullah went alone, taking what he had. The owner of his house warned him, "I see you are going alone. Be cautious of a man whose evil has spread, attacking or killing any stranger he meets." Abdullah asked for a description of the man. When he reached the market, he recognized the man by the description and avoided him. He changed his path every time he saw the man until he sold what he had for two dinars. He then got distracted, and suddenly found the man grabbing his hand and asking, "What do you have?" Abdullah replied, "If you let me go, I will give you what I have." The man asked how much he had, to which Abdullah replied two dinars, and the man demanded more. Abdullah insisted it was all he had, but then two men appeared, distracting the man, allowing Abdullah to escape. The man told Abdullah he had no interest in the money, following the two men instead. Abdullah returned to his companions.

Source

This story is narrated by different sources, such as Abu Al-Husayn Ibn Al-Fadl Al-Qattan, Abu Amr Ibn Al-Sammak, Hasan Ibn Salam, Abu Al-Qasim Abd Al-Khaliq Ibn Ali Ibn Abd Al-Khaliq Al-Mu'adhdhin, and Abu Bakr Muhammad Ibn Ahmad Ibn Habib.

Translation of Classical Arabic Text

"Meeting with the Negus"

Ja'far said: "So, we arrived at the court of the Negus who was sitting with his bishops and monks. They said, 'Prostrate before the king.' Ja'far replied, 'We only prostrate to Allah.' The Negus asked, 'What prevents you from prostrating?' Ja'far answered, 'We only prostrate to Allah. Almighty God sent His messenger to us, the same messenger foretold by Jesus son of Mary whose name is Ahmad. He commanded us to worship only Allah, not associating anything with Him, to establish prayer, give charity, enjoin good, and forbid evil.' The Negus was impressed by Ja'far's words and asked about Jesus. Ja'far explained that Jesus was the spirit of God and His Word, brought forth from the chaste Virgin, untouched by any man. The Negus then said, 'What you say does not add any weight to your claim on Jesus. Welcome, and welcome to those who come with you. I bear witness that he is indeed the Messenger of Allah, who was foretold by Jesus son of Mary. If I were not in a position of authority, I would go to him, even if it meant carrying his sandals myself. Stay in my land as long as you wish. Provide them with food and clothing.'

Historical Context

Abu Musa narrated the events between Ja'far and the Negus, reporting it accurately. They left with Ja'far bin Abi Talib to Abyssinia, as narrated by Yazid bin Abdullah bin Abu Burda from his grandfather Abu Burda. Ja'far and his companions were welcomed by the Negus and they stayed there until they returned to the Prophet during the time of the battle of Khaybar. Abu Musa testified to what transpired between Ja'far and the Negus, reporting this incident. The narrator may have mistakenly attributed the narration to the command of the Prophet to depart. This narration has been recorded by Abu Na'im in Al-Dala'il and transmitted by Ibn Kathir in Al-Bidaya wal-Nihaya."

The Story of Hijrah

Muhammad ibn Ishaq ibn Yasar has narrated a lengthy story about this migration, reporting through his chain of transmission from Abu Abdullah al-Hafiz, Abu Bakr Ahmad ibn al-Hasan al-Qadi, and Abu Saeed ibn Abi Amr. They said that Abu al-Abbas Muhammad ibn Ya'qub informed them, who in turn reported from Ahmad ibn Abdul-Jabbar al-Utarridi, who narrated from Yunus ibn Bukayr, who narrated from ibn Ishaq, who said that al-Zuhri reported from Abu Bakr ibn Abd al-Rahman ibn al-Harith ibn Hisham, from Umm Salamah, the wife of the Prophet (peace be upon him), who said: "When Mecca became narrow for us and the companions of the Messenger of Allah were persecuted, they were afflicted with trials and saw what afflicted them of hardship and turmoil in their religion. The Messenger of Allah could not ward it off from them. The Messenger of Allah was boycotted by his people and his relatives, and nothing reached him of what he detested reached his companions. So the Messenger of Allah said to them: 'In the land of Abyssinia, there is a king who does not wrong anyone. Migrate to his land until Allah makes for you relief and a way out of what you are in.' So we set out to it in groups until we arrived there and settled in a good abode, with good neighbors, secure in our religion, and we did not fear oppression."

When Quraysh saw that we had found a home and security, they gathered to send envoys to Abyssinia to bring us back, so they might deal with us. They sent Amr ibn al-'As and Abdullah ibn Abi Rabia. They prepared gifts and bribes for their officials, and not a single person among them was left without such a gift. They said to them: 'Present each gift on a separate occasion to each official. If you manage to return them to us before they speak to you, then do so.' They came to us and presented every official with his gift, then spoke to them saying: 'We have come to this king due to some foolish people among us who have separated from their people in their religion, without entering yours. Their people have sent us to retrieve them. When we met with him, we advised him to support us. He said he would do so. Then they presented their gifts to the Najashi, who loved nothing more than red camels gifted from Mecca. When their gifts were presented to him, they said to him: 'O king, there are some youths from our people who have...'

The Conversation of Ja'far ibn Abi Talib with the King of Ethiopia

Background

Ja'far ibn Abi Talib, representing a group of Muslims who sought refuge in Ethiopia, met with the King to explain their beliefs.

Ja'far's Explanation

Ja'far declared that they were a people who used to worship idols, eat forbidden things, break family ties, and engage in unjust acts. However, Allah sent a Prophet from among them - Prophet Muhammad - who called them to worship one God, uphold family bonds, be good neighbors, pray, fast, and worship none but Allah.

The King's Question

The King inquired about their religion, as he noticed they had left the religion of their people without converting to Judaism or Christianity. Ja'far explained their transformation from idol worship to following the teachings of Prophet Muhammad.

Translation of classical Arabic text

"Conversation with Najashi"

Ja'far said: “Do you have any of the revelation that came to him while he has called upon his bishops and they brought the scriptures around him?” Ja'far said: “Yes.” He said: “Come, then, read to me what he brought.” So, he recited to him a portion from Surah Maryam. By Allah, Najashi wept until his beard became wet, as did his bishops. Then, he said: “This speech truly emanates from the same source as that which came to Jesus. Go, for I swear by Allah, I will not extradite them to you nor will I deprive them of any of their rights.”

Amr ibn Al-Aas' Intention to Deceive

When they left Najashi, Abdullah ibn Abi Rabia and Amr ibn Al-Aas remained behind. Amr vowed to bring back something which would leave them in despair, accusing them of considering Jesus a mere servant. However, Abdullah advised against it, recognizing their right to hold their belief. Amr insisted, declaring his intent to deceive. The next day, when Najashi inquired about Jesus, the delegation stood by their belief that he was a servant of God, as instructed by Prophet Muhammad. Najashi interrogated them further, but they remained steadfast in their response.

Ja'far's Defiant Response

When asked about Jesus, Ja'far boldly stated that they called him a servant, messenger, and Word of God, sent down to Mary. Najashi, moved by this, defied his advisors and, holding a twig in his hand, declared that Jesus was only as much as the twig. His advisors engaged in a heated argument, to which Najashi sternly responded, dismissing their quarrel and sending the Muslims away unharmed, declaring his protection over them.

Translation of the Classical Arabic Text:

Highlights from the Text:

Two individuals left my land and returned disgraced, having what they brought rejected. They then settled with a good neighbor and in a good house, avoiding conflict that could have resulted from a man disputing their rule. They prayed for assistance from God for the Negus, as a response to a threat from a different ruler who did not recognize their rights. They rejoiced at the appearance of the Negus.

One of them swam across a river, carrying the blessings and enforcements of their hopes. They then awaited others' return from Mecca and welcomed those who stayed with them.

The narration mentions a moment when a bribe was refused, which turned the tide for their governance. It emphasizes the importance of unity and obedience in carrying out their mission despite adversaries.

Full Translation:

They left my land, but when they returned, holding their heads in disgrace, their mission was not accepted. They resided with a good neighbor in a hospitable place, where no man dared to challenge their authority. We never experienced a sorrow greater than when one might suspect the ruler to show discontent, opening the door for a new monarch with unfamiliar ideals. We turned to God for support from the Negus, who swiftly responded, defeating the opposing ruler. The Negus emerged victorious, and we celebrated the triumph.

We stood by the Negus until all who ventured away rejoined us, bringing news from Mecca about those who stayed behind. An account was shared of when a bribe was refused, altering the course of governance and emphasizing the essence of obedience and unity towards a common goal.

The Story of the Najaashi

In this classical Arabic text, we come across a significant event involving the Najaashi, his nephew, and the people of Ethiopia.

Defeat and Concern

The passage narrates how the Najaashi's nephew managed to overpower his uncle, leading to concerns among the people that the nephew might retaliate for killing his father. To prevent any harm, they decided to either kill him or banish him from their land.

Banishment and Tragedy

Ultimately, it was decided to banish the nephew, and he was sold by traders for a sum of money. As he was being sent away on a ship, a sudden thunderstorm took his uncle's life, leaving the people in shock.

Return and Recognition

Realizing the consequence of their action, the people of Ethiopia sought out the nephew and made him their ruler. Despite a merchant demanding his payment back, they decided to give the young man his rightful position and possessions.

Translation of a Classical Islamic Arabic Text

Key Points

• The Prophet (peace be upon him) accepted gifts but did not take bribes.
• He spoke to the Negus on behalf of the Quraysh.
• Account of a group of Christians from Najran who embraced Islam after hearing the Quran.

Main Text

"Give it to him, for this is why Allah took the bribe from me, so I will take the bribe from him where he returned my kingdom, and what people obey me in, I obey them in it." Abu Abdullah Al-Hafiz and Abu Saeed ibn Abi Amr told us that Abu Al-Abbas Muhammad ibn Ya'qub narrated to us that Ahmad ibn Abdul-Jabbar said: Yunus ibn Bukayr narrated to us from Ibn Ishaq, who said that Yazid ibn Ruman narrated from Urwah ibn Zubair that Uthman ibn Affan used to speak to the Negus. Abu Abdullah Al-Hafiz said that Abu Al-Abbas Muhammad ibn Ya'qub related to us that Ahmad ibn Abdul-Jabbar told us that Yunus [ibn Bukayr] narrated to us from Abu Ishaq, who said: "Then twenty men approached the Messenger of Allah, may Allah bless him and his family, while he was in Mecca or nearby, from the Christians when they heard the news from the Abyssinians. They found him in the gathering, so they spoke to him and asked him. Some men from the Quraysh were around the Kaaba with their weapons. When they finished their questions to the Messenger of Allah about what they wanted, the Messenger of Allah invited them to Allah, the Exalted, and recited the Quran to them. When they heard it, tears flowed from their eyes, and then they responded to him, believed in him, confirmed him, and recognized in him what was described to them in their scriptures. When they rose from him, Abu Jahl intercepted them with a group of Quraysh, and they said: 'May God disappoint you, you came back from behind your religion to attend him, and you bring them news from the man on which we were not at ease in your councils until you left your religion and believed in him in what he told you. We do not know a more foolish group than you or what they said to them.' They replied: 'Peace be upon you. We will not disrespect ourselves; our deeds are for us, and your deeds are for you. We seek the best for ourselves.' It is said, 'The group of Christians from the people of Najran.' And Allah knows best which of this it was. And it is said, 'Allah knows best. There are revealed in them the verses: 'Those to whom We gave the Scripture before it - they are believers in it.'' (Surah 28:54)."

Translation of Classical Islamic Arabic Text

Surah Al-Qasas: Verse 55 and Associated Hadith

From the saying, “We do not seek the ignorant” [Quran 28:57]. The jurist Abu Ishaq Ibrahim ibn Muhammad ibn Ibrahim al-Tusi informed us, saying: Abu Al-Abbas Muhammad ibn Ya'qub narrated to us, stating: Hilal ibn Al-Ala Al-Raqqi informed us, saying: Abu Al-Ala ibn Hilal narrated to us, saying: My father informed us from Abu Ghalib, from Abu Umamah, who reported: "The delegation of the Najashi (Negus) came to the Prophet (peace be upon him) and he served them. His companions said, 'We can suffice for you.' Upon which he replied, 'They used to honor our companions, and I wish to reward them.'

Additional Narrations

Abu Muhammad Abdullah ibn Yusuf al-Asbahani told us, narrating from Abu Saeed ibn Al-A'arabi, who said: Hilal ibn Al-Ala informed us, saying: My father narrated to us, saying: Talhah ibn Yazid reported from Al-Awza'i, from Yahya ibn Abi Kathir, from Abu Salamah, from Abu Qatadah, who said: "The delegation of the Najashi came to the Messenger of Allah (peace be upon him), and he served them. His companions said, 'We can suffice for you, O Messenger of Allah.' He replied, 'They used to honor our companions, and I wish to reward them.' Talhah ibn Zaid was the only one to report it from Al-Awza'i.

Another Narration

Abu Al-Husayn ibn Bishran told us, narrating from Abu Amr ibn Asammak, who said: Hanbal ibn Ishaq narrated from Al-Humaidi, who reported from Sufyan, who narrated from Amr: "When Amr ibn Al-As returned from Abyssinia, he remained in his house without going out to meet them. People asked why he did not come out, and he replied, 'Ashamah claims that your companion is a Prophet.'"