The First Migration to Abyssinia
As the Muslim community in Makkah continued to grow, so too did the persecution inflicted by the Quraysh. Those believers who lacked the protection of powerful tribes remained especially vulnerable. Many were beaten, imprisoned, deprived of food and water, or subjected to relentless pressure from their own families in an attempt to force them to abandon their faith.
Muhammad ﷺ witnessed the suffering of his Companions with deep concern.
Although he remained under the protection of Banū Hāshim, many of those who had accepted his prophethood possessed no comparable protection. Allah had not yet granted permission for the believers to defend themselves by force, and the Prophet ﷺ consistently instructed them to remain patient in the face of persecution.
As the hardships intensified, Allah opened a different path.
A Land of Justice
Muhammad ﷺ informed his Companions of a kingdom across the Red Sea where they could live in safety until Allah provided relief.
According to the authentic narrations, he said:
"If you were to go to the land of Abyssinia, for there is a king there under whom no one is wronged. It is a land of truth until Allah grants you relief from your present difficulty."
The kingdom of Abyssinia (present-day Ethiopia and Eritrea) was ruled by the Negus (al-Najāshī), a Christian monarch renowned for justice and fairness.
The Prophet ﷺ did not choose Abyssinia because it was politically allied with the Muslims or because its ruler shared their faith. Rather, he selected it because its ruler was known to judge people with justice and not to oppress those seeking refuge.
This recommendation demonstrates an important principle in the Sīrah.
When faced with severe persecution, the Prophet ﷺ directed his followers to seek protection under a ruler renowned for justice, even though he belonged to another religious community.
The First Hijrah
With the Prophet's ﷺ permission, a small group of believers quietly prepared to leave Makkah.
Their departure had to be conducted discreetly so that the Quraysh would not prevent them from leaving.
According to the earliest Sīrah sources, the first migration consisted of eleven men and four women.
Among them were:
- Uthmān ibn ʿAffān رضي الله عنه
- Ruqayyah bint Muhammad رضي الله عنها, the daughter of the Prophet ﷺ and wife of Uthmān
- Abū Salamah ibn ʿAbd al-Asad رضي الله عنه
- Umm Salamah رضي الله عنها
- al-Zubayr ibn al-ʿAwwām رضي الله عنه
- ʿAbd al-Raḥmān ibn ʿAwf رضي الله عنه
- ʿUthmān ibn Maẓʿūn رضي الله عنه
- and several other early believers.
Leaving Makkah was not an easy decision.
The emigrants were forced to leave behind their homes, businesses, relatives and possessions.
Many departed without knowing whether they would ever return.
Yet their faith in Allah and confidence in His Messenger ﷺ enabled them to make sacrifices that few others would have been willing to endure.
Crossing the Red Sea
The emigrants travelled towards the Red Sea coast, where they found two merchant vessels preparing to sail for Abyssinia.
According to the Sīrah, they boarded the ships before agents of the Quraysh could intercept them.
When the Quraysh discovered that the Muslims had departed, they hurried to the coast in pursuit.
By the time they arrived, however, the ships had already sailed.
The emigrants crossed the Red Sea safely and arrived in Abyssinia, where they were welcomed and allowed to settle peacefully under the protection of the Negus.
For the first time since embracing Muhammad's ﷺ prophethood, these believers were able to worship Allah openly without fear of torture or persecution.
Their migration marked the first Hijrah in the history of Muhammad's prophetic mission.
It established an enduring precedent within Islam that preserving one's faith may require leaving one's homeland when religious persecution makes its practice impossible.
The departure of the emigrants deeply troubled the leaders of the Quraysh.
Not only had the Muslims escaped their persecution, but they had also found refuge under the protection of a respected foreign ruler.
Determined to bring them back, the Quraysh prepared a diplomatic mission to Abyssinia, hoping to persuade the Negus to surrender the refugees and return them to Makkah.
The emigrants who crossed the Red Sea found in the Negus a ruler who received them with kindness and allowed them to practise their faith without fear. For a time, they lived in safety, free from the persecution that continued to intensify against the believers who remained in Makkah.
A number of the first emigrants would later return to Makkah, while others remained in Abyssinia. As conditions for the believers in Makkah continued to deteriorate, a far larger number of believers would soon follow the same path across the Red Sea.
A Second Larger Migration to Abyssinia
News that the first group of emigrants had found safety in Abyssinia spread quickly among the believers in Makkah. According to the earliest Sīrah, a false rumour then circulated that the Quraysh had reconciled with the Muslims, prompting some of the first emigrants to return home. On discovering that the rumour was untrue, and that persecution had in fact grown worse, many set out for Abyssinia once again — this time joined by a far larger number of believers.
This second migration was considerably larger than the first. According to the earliest Sīrah sources, it numbered around eighty-three men, together with their wives and children, and was led by Jaʿfar ibn Abī Ṭālib رضي الله عنه, the cousin of Muhammad ﷺ. Unlike the smaller first group, most of this second wave would remain in Abyssinia for years, with many not returning until after the Hijrah to Madinah.
The departure of this much larger group alarmed the Quraysh far more than the first migration had. If the Muslims were permitted to remain safely under the protection of a foreign ruler, the message of Muhammad ﷺ could continue to grow beyond the reach of the Quraysh entirely.
Determined to prevent this, the Quraysh resolved to send a delegation to the court of the Negus.
The Quraysh Send a Delegation
The Quraysh selected two experienced representatives for the mission:
- ʿAmr ibn al-ʿĀṣ, who at that time had not yet embraced Islam.
- ʿAbdullāh ibn Abī Rabīʿah.
They were entrusted with valuable gifts intended for the Negus and for the senior bishops and officials of his court.
According to the earliest Sīrah, the delegation first presented gifts to the bishops, asking them to support the Quraysh's request before the matter reached the king. They explained that a group of young men from Makkah had abandoned the religion of their forefathers, introduced a new religion unknown to either the Arabs or the Christians, and had sought refuge in Abyssinia.
They requested that the refugees be returned to Makkah without being allowed to speak in their own defence.
The bishops accepted the gifts and indicated their support.
The Negus Demands to Hear Both Sides
When the matter was presented before the Negus, the Quraysh delegation repeated their request.
They urged the king to hand the Muslims over immediately.
The Negus refused.
Known throughout his kingdom for his justice, he declared that he would never surrender people who had sought his protection until he had personally heard their account.
He therefore ordered that the Muslim emigrants be brought before him.
The believers entered the royal court with dignity and composure.
The bishops were present together with the leading officials of the kingdom.
The Negus then addressed the Muslims.
He asked them to explain the religion for which they had left their homeland and why they had separated themselves from the beliefs of their own people.
Jaʿfar ibn Abī Ṭālib Speaks
The Muslims chose Jaʿfar ibn Abī Ṭālib رضي الله عنه, the cousin of Muhammad ﷺ, to speak on their behalf.
Jaʿfar delivered one of the most important speeches recorded in the Sīrah.
He began by describing the condition of Arabia before the prophethood of Muhammad ﷺ.
He said:
"O King, we were a people living in ignorance. We worshipped idols, ate carrion, committed immoral acts, severed family ties, treated our neighbours badly, and the strong among us oppressed the weak.
We remained in that condition until Allah sent to us a Messenger from among ourselves whose lineage, truthfulness, trustworthiness and chastity we knew well.
He called us to worship Allah alone and to abandon the stones and idols that we and our forefathers had worshipped besides Him.
He commanded us to speak the truth, fulfil trusts, maintain family ties, honour our neighbours, refrain from what Allah has forbidden, avoid bloodshed, immorality, false speech, consuming the wealth of orphans and slandering chaste women.
He commanded us to worship Allah alone without associating partners with Him. He commanded us to pray, to give charity and to fast."
Jaʿfar then explained that because they had accepted Muhammad's ﷺ prophethood, the Quraysh had persecuted them, tortured them and attempted to force them to abandon their faith.
When the oppression became unbearable, they fled to Abyssinia because they knew the Negus to be a just ruler under whom no one was wronged.
The Recitation of Sūrah Maryam
Having listened attentively, the Negus asked Jaʿfar whether Muhammad ﷺ had brought any revelation from Allah.
Jaʿfar replied that he had.
The king then requested that part of it be recited.
Jaʿfar recited the opening verses of Sūrah Maryam, including the account of Zakariyyā (Zechariah) عليه السلام, the miraculous birth of Yaḥyā (John the Baptist) عليه السلام, and the account of Maryam (Mary) عليها السلام and the miraculous birth of Isa (Jesus) (ʿĪsā) عليه السلام.
As the verses were recited, the atmosphere within the court changed.
According to the Sīrah, the Negus was deeply moved.
Tears flowed from his eyes.
The bishops who were present likewise wept upon hearing the words of the Qur'an.
When the recitation ended, the Negus said:
"Indeed, this and what Isa brought have come from the same source."
He then turned to the delegation of the Quraysh and declared that he would never surrender the Muslim refugees.
The gifts they had brought were returned to them.
The Muslims remained under the protection of the Negus, free to practise their religion in peace.
The mission of the Quraysh had failed.
For the first time, a foreign ruler had publicly recognised the justice of the Muslims' cause and refused the demands of the leaders of Makkah.
Although the Quraysh delegation would make one further attempt to persuade the Negus on the following day, the justice of the Abyssinian king would once again prevail, securing the safety of the Muslim emigrants.
Although the Negus had rejected the Quraysh's request and refused to surrender the Muslim emigrants, ʿAmr ibn al-ʿĀṣ was unwilling to accept defeat.
According to the earliest Sīrah, he said to his companion:
"Tomorrow I shall tell the king something about them that will uproot them completely."
ʿAbdullāh ibn Abī Rabīʿah disliked the proposal and urged him not to do so, reminding him that the Muslims were their own relatives and kinsmen despite their religious differences.
ʿAmr nevertheless resolved to proceed.
A Second Accusation
The following day, the Quraysh delegation again appeared before the Negus.
This time, ʿAmr presented what he believed would be an argument the Christian king could not ignore.
He informed the Negus that the Muslims held beliefs concerning Isa (Jesus) (ʿĪsā) عليه السلام that differed from those of his own faith.
He urged the king to question them regarding their belief about Jesus, hoping that their answer would provoke his anger and lead to their expulsion.
The Negus accepted the suggestion and once again summoned the Muslim emigrants.
When they learned the reason for the summons, they consulted among themselves.
The question before them was straightforward.
Whatever the consequences, they agreed that they would say only what Allah had revealed and what Muhammad ﷺ had taught them.
Jaʿfar's Testimony Concerning Isa عليه السلام
Standing once again before the Negus and his court, Jaʿfar رضي الله عنه was asked:
"What do you say concerning Jesus, the son of Mary?"
Jaʿfar answered without hesitation.
He declared:
"We say about him what our Prophet ﷺ has taught us.
He is the servant of Allah, His Messenger, His Word which He bestowed upon Mary, and a spirit created by Him."
The answer reflected exactly what had been revealed in the Qur'an concerning Isa عليه السلام.
The Muslims neither denied his miraculous birth nor diminished his honour.
At the same time, they affirmed that he was a prophet and messenger of Allah rather than Allah Himself or the son of Allah.
The Judgement of the Negus
The Negus listened carefully to Jaʿfar's answer.
According to the earliest Sīrah, he picked up a small stick from the ground and said:
"By Allah, Isa, the son of Mary, did not exceed what you have said by the measure of this stick."
The bishops and church leaders present reacted with concern at the king's statement.
The Negus, however, remained firm.
He turned to the Muslim emigrants and declared:
"Go, for you are safe in my land.
Whoever insults you shall be punished.
By Allah, I would not hand over a single one of you, even if I were given a mountain of gold."
He then ordered that every gift brought by the Quraysh delegation be returned.
He refused to accept anything that might influence his judgement.
According to the Sīrah, he said that Allah had not accepted a bribe from him when restoring his kingdom, and therefore he would not accept a bribe in order to betray those who had sought his protection.
The delegation of the Quraysh returned to Makkah unsuccessful.
Their carefully planned diplomatic mission had failed completely.
Life in Abyssinia
The Muslim emigrants remained in Abyssinia under the protection of the Negus.
For the first time since embracing Muhammad's ﷺ prophethood, they were able to worship Allah openly and live without fear of persecution.
The Negus honoured his promise to protect them.
He neither surrendered them to the Quraysh nor permitted anyone within his kingdom to oppress them because of their faith.
Many of the emigrants remained in Abyssinia for several years.
Some would eventually return to Makkah, while others remained there until after the Prophet ﷺ had migrated to Madinah.
The Significance of the Migration
The migration to Abyssinia occupies an important place in the history of Muhammad's ﷺ prophetic mission.
It was the first migration undertaken for the preservation of faith.
It demonstrated that Islam permitted believers suffering religious persecution to seek safety in another land rather than remain where they were prevented from practising their religion.
It also illustrated the importance Islam places upon justice.
Muhammad ﷺ entrusted his Companions to the protection of a Christian ruler because he knew that the Negus judged people fairly and did not oppress those who sought refuge.
The conduct of the Negus became an enduring example of justice towards religious minorities and those seeking asylum from persecution.
While the Muslims found safety across the Red Sea, those who remained in Makkah continued to endure increasing hostility.
The Quraysh had failed to stop the spread of Muhammad's ﷺ message through persecution, negotiation and diplomacy.
Their opposition would now intensify further, eventually leading to one of the most difficult periods in the Prophet's life—the social and economic boycott imposed upon Banū Hāshim and the believers.
The Boycott of Banū Hāshim and Banū al-Muṭṭalib
Despite years of opposition, the Quraysh had failed to halt Muhammad's ﷺ prophetic mission. Ridicule had not silenced him. Persecution had not broken the resolve of the believers. Negotiation had failed, and the diplomatic mission to Abyssinia had ended in humiliation when the Negus refused to surrender the Muslim emigrants.
The leaders of the Quraysh therefore agreed upon a far more severe course of action.
If they could not persuade Muhammad ﷺ to abandon his mission, they would isolate him completely from the rest of Makkan society.
A Collective Punishment
The Quraysh recognised that Muhammad ﷺ continued to enjoy the protection of his clan, Banū Hāshim, under the leadership of Abū Ṭālib.
Although many members of Banū Hāshim had not accepted Muhammad's ﷺ prophethood, they refused to surrender one of their own to his enemies.
According to the long-established customs of Arabia, this tribal protection prevented the Quraysh from attacking Muhammad ﷺ openly.
Unable to overcome that protection by force, the leaders of the Quraysh decided to exert economic and social pressure upon the entire clan.
Their intention was clear.
If Banū Hāshim suffered sufficiently, they might eventually abandon Muhammad ﷺ in order to end their hardship.
The Written Pact
According to the earliest Sīrah, the leading clans of the Quraysh met and drafted a formal written agreement.
The document declared that no member of the Quraysh would:
- Conduct trade with Banū Hāshim or Banū al-Muṭṭalib.
- Buy from them or sell to them.
- Marry members of the two clans or permit marriage into them.
- Maintain social or commercial relations with them.
- Offer them assistance or protection.
- End the boycott until Muhammad ﷺ was surrendered to the Quraysh.
Once the agreement had been completed, it was written down and, according to the Sīrah, hung inside the Ka'bah to demonstrate the determination of the Quraysh to enforce its terms.
The boycott applied not only to those who had embraced Islam but to almost the entire clans of Banū Hāshim and Banū al-Muṭṭalib, including many who had not accepted Muhammad's ﷺ prophethood.
Their offence, in the eyes of the Quraysh, was simply that they continued to protect one of their own.
Withdrawal into the Valley
With the boycott now in force, Banū Hāshim and Banū al-Muṭṭalib withdrew into a narrow valley on the outskirts of Makkah known as Shiʿb Abī Ṭālib.
This valley belonged to Abū Ṭālib and became the refuge for the Prophet ﷺ, his family and those members of the two clans who remained loyal to one another.
The only notable exception was Abū Lahab, who openly sided with the Quraysh and refused to join his own clan.
Life within the valley soon became extremely difficult.
The boycott prevented normal trade.
Food became increasingly scarce.
Commercial caravans arriving in Makkah were often warned not to sell provisions to Banū Hāshim.
If members of the clan attempted to purchase food, influential leaders of the Quraysh sometimes offered higher prices to the merchants so that the goods would be sold elsewhere, leaving the people in the valley without essential supplies.
The Beginning of Hardship
As the months passed, the effects of the boycott became increasingly severe.
Families exhausted the provisions they had managed to take with them.
Food became so scarce that many survived on little more than leaves and whatever meagre sustenance they could obtain.
The cries of hungry children could sometimes be heard beyond the valley.
Despite these hardships, Banū Hāshim did not surrender Muhammad ﷺ.
Abū Ṭālib remained steadfast in his determination to protect his nephew.
The believers likewise remained firm in their faith, trusting that Allah would ultimately provide relief.
The boycott, intended to destroy Muhammad's ﷺ mission, instead became one of the greatest tests of patience, loyalty and perseverance faced by the Prophet ﷺ and those who stood beside him.
The boycott imposed by the Quraysh continued for approximately three years.
Throughout this period, Banū Hāshim and Banū al-Muṭṭalib remained confined to Shiʿb Abī Ṭālib, enduring severe deprivation while refusing to surrender Muhammad ﷺ to his enemies.
Although the conditions were extremely difficult, the solidarity displayed by the clans became one of the most remarkable episodes of loyalty in the Sīrah.
Life Within Shiʿb Abī Ṭālib
The valley offered protection, but little comfort.
Food was scarce, commercial activity had virtually ceased and the normal means of earning a livelihood had disappeared.
Whenever merchants brought provisions into Makkah, influential members of the Quraysh often intercepted them and offered inflated prices for their goods to prevent supplies from reaching Banū Hāshim.
As a result, food became increasingly difficult to obtain.
The Sīrah records that the cries of hungry children could sometimes be heard from beyond the valley.
The hardship affected everyone.
The elderly, women and children suffered alongside the men.
Those who had not embraced Islam endured the same deprivation as those who had accepted Muhammad's ﷺ prophethood because the boycott was directed against the clans as a whole.
Secret Acts of Compassion
Despite the determination of the Quraysh leadership, not every resident of Makkah supported the boycott.
Several individuals, moved by family ties and compassion, quietly sought ways to assist those confined within the valley.
Among them was Ḥakīm ibn Ḥizām, the nephew of Khadījah رضي الله عنها.
According to the earliest Sīrah, he occasionally attempted to transport food to his aunt despite the restrictions imposed by the Quraysh.
On one occasion he was confronted by Abū Jahl, who attempted to prevent the supplies from reaching the valley.
The dispute became heated until Abū al-Bakhtarī ibn Hishām intervened, rebuking Abū Jahl and insisting that a man should not be prevented from delivering food to his own relatives.
Although such assistance was limited and often carried out secretly, these acts of humanity eased some of the suffering endured by those inside the valley.
Abū Ṭālib's Vigilance
Throughout the boycott, Abū Ṭālib remained constantly concerned for the safety of Muhammad ﷺ.
He understood that the isolation of Banū Hāshim created opportunities for those who wished to assassinate his nephew under cover of darkness.
According to the earliest Sīrah, Abū Ṭālib adopted careful precautions each night.
After everyone had settled to sleep, he would sometimes instruct Muhammad ﷺ to move from one sleeping place to another.
A different member of the family would then occupy the Prophet's original place, making it difficult for any would-be assassin to know where Muhammad ﷺ was resting.
These measures reflected both Abū Ṭālib's deep affection for his nephew and his determination to fulfil his responsibility as protector of Banū Hāshim.
Even after years of pressure, threats and deprivation, he never considered surrendering Muhammad ﷺ to the Quraysh.
Patience During the Trial
For the believers, the boycott became a profound test of faith.
The Qur'an continued to be revealed, reminding them that hardship had accompanied the missions of previous prophets and that Allah's help would come at the time He had decreed.
Muhammad ﷺ remained among his people throughout the ordeal.
He shared their hunger, their uncertainty and their suffering.
He did not seek comfort for himself while others endured hardship on his behalf.
His leadership during these years strengthened the resolve of the believers and deepened the respect that even many non-Muslim members of Banū Hāshim held for him.
Doubts Begin to Emerge
As the years passed, some among the Quraysh began to question whether the boycott had gone too far.
The suffering inflicted upon Banū Hāshim was becoming widely known throughout Makkah.
Many recognised that punishing entire families—including women, children and those who had not accepted Islam—was inconsistent with the honour and sense of justice upon which the Arabs prided themselves.
Quiet discussions began among several respected members of the Quraysh.
Although they had not embraced Muhammad's ﷺ prophethood, they believed that the boycott had become an act of injustice that could no longer be defended.
These conversations would soon lead to a coordinated effort to end the boycott.
At the same time, Allah was preparing another sign that would mark the approaching end of this prolonged period of hardship.
After nearly three years of hardship, the boycott imposed upon Banū Hāshim and Banū al-Muṭṭalib began to unravel.
Although the leaders of the Quraysh had intended to force Muhammad ﷺ into surrender, the boycott had instead become a source of growing unease within Makkah itself. Increasing numbers of respected Quraysh questioned whether it was honourable to allow their own relatives—many of whom had not even accepted Muhammad's ﷺ prophethood—to continue suffering from hunger and isolation.
A Sign from Allah
According to the earliest Sīrah sources, Allah informed Muhammad ﷺ of an extraordinary event concerning the written document of the boycott that had been hung inside the Ka'bah.
The Prophet ﷺ informed his uncle, Abū Ṭālib, that Allah had sent insects to consume the document.
Nothing had remained of it except the words referring to the Name of Allah.
Abū Ṭālib listened carefully to what his nephew told him.
Having known Muhammad ﷺ throughout his life, he trusted that he would not speak falsely.
He immediately decided to confront the leaders of the Quraysh.
Abū Ṭālib Challenges the Quraysh
Abū Ṭālib went to the Ka'bah, where many of the chiefs of the Quraysh were gathered.
He addressed them before the assembled people.
According to the Sīrah, he proposed an agreement.
He informed them that Muhammad ﷺ had told him that the written boycott had been consumed except for the Name of Allah.
He then challenged them:
If Muhammad ﷺ had spoken falsely, Banū Hāshim would withdraw their protection and surrender him to the Quraysh.
However, if Muhammad ﷺ had spoken truthfully, then the Quraysh should immediately end the boycott and abandon their unjust agreement.
Confident that the document hanging within the Ka'bah would expose Muhammad ﷺ as mistaken, the leaders of the Quraysh accepted the challenge.
The document was brought down and examined before those present.
According to the earliest Sīrah, it was found exactly as Muhammad ﷺ had described.
The insects had consumed the entire document except the portions containing the Name of Allah.
Despite witnessing this, several of the leading opponents refused to accept Muhammad's ﷺ prophethood, accusing him of sorcery as they had done on previous occasions.
Others, however, were deeply affected.
The Honourable Men of Quraysh
Even before the document had been examined, several respected members of the Quraysh had secretly agreed that the boycott must come to an end.
Among them were Hishām ibn ʿAmr, Zuhayr ibn Abī Umayyah, al-Muṭʿim ibn ʿAdī, Abū al-Bakhtarī ibn Hishām and Zamʿah ibn al-Aswad.
These men were not acting because they had accepted Muhammad's ﷺ prophethood.
Rather, they believed that punishing entire families through prolonged starvation and social isolation violated the honour and justice expected of the Quraysh.
According to the Sīrah, they met privately and agreed to act together.
The following morning, Zuhayr ibn Abī Umayyah, whose mother belonged to Banū Hāshim, circumambulated the Ka'bah before addressing the assembled Quraysh.
He declared that it was disgraceful for them to eat, drink and conduct business while their own relatives were dying from hunger because of an unjust agreement.
Abū Jahl immediately objected.
At that moment, one after another, the remaining members of the group stood and openly supported Zuhayr's call.
Until then, Abū Jahl had believed himself to be speaking for the majority.
Instead, he found that several influential leaders had united in opposition to the boycott.
The agreement collapsed.
The End of the Boycott
With the written pact destroyed and growing opposition among the Quraysh, the boycott was finally brought to an end.
Banū Hāshim and Banū al-Muṭṭalib left Shiʿb Abī Ṭālib and returned to their homes in Makkah.
The long years of hunger, isolation and hardship had come to an end.
The believers once again mixed openly among the people of Makkah, although the hostility of the Quraysh towards Muhammad ﷺ remained unchanged.
A Trial That Strengthened the Believers
The boycott remains one of the most severe collective trials endured by Muhammad ﷺ during the Makkan period.
For nearly three years, he shared every hardship experienced by his family and supporters.
He endured hunger alongside them.
He refused every opportunity to save himself by compromising the message entrusted to him.
Likewise, Banū Hāshim demonstrated extraordinary loyalty by protecting Muhammad ﷺ despite the immense personal cost, while the believers displayed remarkable patience and trust in Allah throughout the ordeal.
Although the boycott had ended, the Prophet ﷺ was about to face two personal losses far greater than the years of deprivation he had just endured.
Within a short period, two people who had supported and protected him more than any others—his beloved wife Khadījah رضي الله عنها and his uncle Abū Ṭālib—would both pass away.
Their deaths would usher in one of the most painful chapters in the entire Sīrah, a year remembered throughout Islamic history as ʿĀm al-Ḥuzn—The Year of Sorrow.
The Year of Sorrow (ʿĀm al-Ḥuzn)
Soon after the boycott came to an end, Muhammad ﷺ entered one of the most painful periods of his life.
For many years he had endured rejection, ridicule, persecution and the hardship of the boycott with patience and complete trust in Allah. Yet the trials that now awaited him were deeply personal.
Within a relatively short period, two of the people who had supported him more than anyone else passed away.
The first was his beloved wife, Khadījah bint Khuwaylid رضي الله عنها.
The second was his uncle and protector, Abū Ṭālib ibn ʿAbd al-Muṭṭalib.
The loss of these two individuals affected both the personal life of the Prophet ﷺ and the course of his mission in Makkah.
For this reason, the year became known in the Sīrah as ʿĀm al-Ḥuzn—The Year of Sorrow.
The Death of Khadījah رضي الله عنها
Khadījah رضي الله عنها had been the first person to believe in Muhammad's ﷺ prophethood.
From the night of the first revelation until her final days, she remained his closest companion and strongest source of comfort.
She never wavered in her faith.
When others rejected the Prophet ﷺ, she believed him.
When others accused him of falsehood, she affirmed his truthfulness.
When many withheld their support, she devoted her wealth, her home and her entire life to the service of Allah and His Messenger.
During the years of the boycott, Khadījah endured the same hunger and deprivation as the rest of Banū Hāshim despite her advancing age and the comfort she had once known as one of Makkah's most respected merchants.
The physical hardship of those years weakened her health considerably.
Not long after the boycott ended, Khadījah رضي الله عنها passed away.
According to the earliest Sīrah, this occurred approximately ten years after the beginning of Muhammad's ﷺ prophethood.
She was approximately sixty-five years of age.
Her death was an immense personal loss to the Prophet ﷺ.
For twenty-five years they had shared a marriage founded upon faith, trust, affection and mutual respect.
Throughout her lifetime, Muhammad ﷺ never married another woman.
Her place in his life was unique.
Her Lasting Legacy
The influence of Khadījah رضي الله عنها upon the early history of Islam cannot be overstated.
She was the first believer.
She was the first to hear the Qur'an from the lips of the Messenger of Allah.
She stood beside him when the Muslim community consisted of only a handful of believers.
Her home became the first centre from which the final revelation spread.
She endured persecution without complaint and spent her wealth in support of the believers until little remained.
Years later, even after Allah had blessed Muhammad ﷺ with other wives, he continued to remember Khadījah with deep affection.
The authentic Hadith record that he frequently spoke of her virtues, maintained ties with her relatives and honoured her friends.
On one occasion, Aishah رضي الله عنها remarked that she had never felt jealous of any of the Prophet's wives as much as she felt jealous of Khadījah, despite never having met her.
She said this because of the frequency with which Muhammad ﷺ remembered and praised her.
The Prophet ﷺ replied:
"She believed in me when people disbelieved in me. She accepted me as truthful when people rejected me. She supported me with her wealth when others deprived me, and Allah granted me children through her and through no other wife."
The passing of Khadījah رضي الله عنها deprived Muhammad ﷺ not only of a beloved wife but also of the companion who had shared every stage of his mission from the very beginning.
Her death marked the end of one of the most remarkable marriages recorded in history.
Yet another profound loss was soon to follow.
Only a short time later, Muhammad ﷺ would lose the man who had protected him from the hostility of the Quraysh since childhood—his uncle, Abū Ṭālib.
The Final Illness of Abū Ṭālib
Not long after the death of Khadījah رضي الله عنها, Muhammad ﷺ suffered another devastating loss.
His uncle, Abū Ṭālib ibn ʿAbd al-Muṭṭalib, who had protected him faithfully since the death of his grandfather ʿAbd al-Muṭṭalib, became seriously ill.
For more than forty years, Abū Ṭālib had cared for Muhammad ﷺ with the affection of a father.
He had welcomed him into his home as a child, shared his limited resources with him, defended him against the hostility of the Quraysh and, throughout the years of prophethood, had refused every demand that he surrender his nephew.
During the years of the boycott, he endured hunger and hardship alongside Banū Hāshim rather than abandon the Messenger of Allah.
His protection had prevented the Quraysh from openly attacking Muhammad ﷺ for many years.
As news spread that Abū Ṭālib's illness had become severe, several of the leading men of the Quraysh gathered near his home.
They recognised that if reconciliation between Muhammad ﷺ and the Quraysh was ever to occur through Abū Ṭālib's influence, it would have to happen before his death.
The Prophet's Final Appeal
Muhammad ﷺ visited his uncle during his final illness.
Present in the room were a number of prominent leaders of the Quraysh, including Abū Jahl and ʿAbdullāh ibn Abī Umayyah.
Seeing his uncle approaching the end of his life, the Prophet ﷺ made one final appeal.
According to the authentic Hadith, he said:
"O my uncle, say: 'There is no god but Allah'—a statement by which I may plead for you before Allah."
Before Abū Ṭālib could respond, the leaders of the Quraysh intervened.
They urged him to remain upon the religion of his forefathers and not to abandon it in his final moments.
The discussion continued as each side addressed him.
Muhammad ﷺ lovingly invited his uncle to affirm the Oneness of Allah.
The leaders of the Quraysh continued urging him to remain upon the ancestral religion.
According to the authentic narrations, the final words spoken by Abū Ṭālib reflected his decision to remain upon the religion of ʿAbd al-Muṭṭalib.
He did not pronounce the testimony of faith.
Shortly afterwards, he passed away.
The Prophet's Grief
The death of Abū Ṭālib deeply affected Muhammad ﷺ.
He had lost not only the uncle who had raised him but also the man whose protection had shielded him throughout the most difficult years of the Makkan mission.
From childhood until his final illness, Abū Ṭālib had never abandoned his nephew.
Even when faced with threats, economic hardship and the boycott imposed by the Quraysh, he remained loyal to Muhammad ﷺ and refused to surrender him.
His passing therefore marked the end of an era.
With Abū Ṭālib gone, the tribal protection that had restrained many of the Quraysh from attacking the Prophet ﷺ was significantly weakened.
Leadership of Banū Hāshim passed to Abū Lahab, whose attitude towards Muhammad ﷺ differed greatly from that of his brother.
Unlike Abū Ṭālib, Abū Lahab openly opposed the Prophet ﷺ and showed little interest in maintaining the same level of protection that his predecessor had provided.
The consequences soon became apparent.
Revelation Concerning Abū Ṭālib
The authentic Hadith record that the Prophet ﷺ loved his uncle deeply and wished for his salvation.
After Abū Ṭālib's death, Muhammad ﷺ hoped to seek Allah's forgiveness for him.
Allah then revealed:
"It is not for the Prophet and those who believe to seek forgiveness for the polytheists, even if they are close relatives, after it has become clear to them that they are the companions of the Fire."
Qur'an 9:113
The Qur'an also revealed concerning the limits of human guidance:
"Indeed, you do not guide whom you love, but Allah guides whom He wills. And He knows best those who are rightly guided."
Qur'an 28:56
These verses established an enduring principle.
Even the Messenger of Allah ﷺ could faithfully convey the truth, advise those whom he loved and sincerely desire their guidance, but ultimate guidance belongs to Allah alone.
Every individual remains personally responsible for responding to Allah's call.
The End of an Important Chapter
The deaths of Khadījah رضي الله عنها and Abū Ṭālib occurred within a short period of one another.
Together, they deprived Muhammad ﷺ of the two people who had provided him with the greatest emotional support and worldly protection during the first ten years of his prophetic mission.
The grief was immense.
Yet the mission entrusted to him by Allah continued.
Indeed, the challenges facing the Prophet ﷺ were about to become even greater.
Without the protection of Abū Ṭālib, the hostility of the Quraysh intensified noticeably.
Seeking a new audience for the message of Islam, Muhammad ﷺ soon undertook a journey beyond Makkah to the nearby city of Ṭā'if.
What followed would become one of the most painful, yet spiritually profound, episodes in the entire Sīrah.
The Marriage to Sawdah bint Zamʿah رضي الله عنها
Following the death of Khadījah bint Khuwaylid رضي الله عنها during the Year of Sorrow, the Prophet Muhammad ﷺ remained without a wife for a period. The loss of Khadījah had left him not only grieving the death of his lifelong companion but also without someone to care for his household and daughters while he continued carrying the immense responsibilities of conveying Allah's message.
Recognising these circumstances, Khawlah bint Ḥakīm رضي الله عنها, the wife of ʿUthmān ibn Maẓʿūn رضي الله عنه, approached the Prophet ﷺ and suggested that he remarry.
She asked whether he would consider taking another wife.
The Prophet ﷺ replied that he would.
Khawlah then proposed two women: Sawdah bint Zamʿah رضي الله عنها and ʿĀʾishah bint Abī Bakr رضي الله عنها.
Sawdah bint Zamʿah رضي الله عنها was among the earliest Muslims. She and her husband, al-Sakrān ibn ʿAmr رضي الله عنه, had migrated to Abyssinia to escape the persecution of Quraysh. After returning to Makkah, her husband passed away, leaving her a widow.
Khawlah first visited Sawdah and conveyed the Prophet's ﷺ proposal of marriage.
Sawdah accepted, and her family also agreed to the marriage.
The Prophet Muhammad ﷺ then married Sawdah رضي الله عنها in Makkah during the tenth year of prophethood.
The marriage provided stability for the Prophet's household during one of the most difficult periods of his mission.
Sawdah رضي الله عنها was known for her piety, generosity and cheerful character. She devoted herself to caring for the Prophet's household and remained one of the Mothers of the Believers after the Hijrah to Madinah.
The marriage also reflected the Prophet's ﷺ longstanding practice of marrying for reasons of faith, compassion and social responsibility rather than worldly considerations. Sawdah was a widowed believer who had endured persecution for the sake of Islam, and through this marriage she became part of the Prophet's household during the closing years of the Makkan period.
The Betrothal to ʿĀʾishah bint Abī Bakr رضي الله عنها
Khawlah's Proposal and the Beginning of a New Chapter
Following the passing of Khadījah bint Khuwaylid رضي الله عنها, the Prophet Muhammad ﷺ entered one of the most difficult periods of his life. He had lost his wife of approximately twenty-five years, his closest companion and the first person to believe in his prophethood. At the same time, Quraysh intensified their persecution of the Muslims, while the Prophet ﷺ continued carrying the responsibilities of conveying Allah's message and caring for his household.
For a period after Khadījah's death, the Prophet ﷺ did not remarry.
Recognising both his personal circumstances and the practical needs of his household, Khawlah bint Ḥakīm رضي الله عنها, the wife of the Companion ʿUthmān ibn Maẓʿūn رضي الله عنه, approached the Prophet ﷺ.
She asked:
"O Messenger of Allah, will you not marry?"
The Prophet ﷺ replied:
"Whom?"
Khawlah answered:
"If you wish, a virgin; and if you wish, a previously married woman."
When the Prophet ﷺ asked who they were, she said:
"The virgin is ʿĀʾishah, the daughter of the most beloved of Allah's creation to you, Abū Bakr. The previously married woman is Sawdah bint Zamʿah, who has believed in you and followed you."
The Prophet ﷺ replied:
"Go and mention me to them."
Khawlah first visited Sawdah bint Zamʿah رضي الله عنها.
Sawdah was among the earliest Muslims and had endured persecution in Makkah for her faith. She had migrated with her husband, al-Sakrān ibn ʿAmr رضي الله عنه, to Abyssinia before returning to Makkah. Following her husband's death, she remained a widowed believer without support.
After consulting her family, Sawdah accepted the Prophet's ﷺ proposal, and the marriage was concluded.
Khawlah then proceeded to the home of Abū Bakr al-Ṣiddīq رضي الله عنه to discuss the second proposal.
Unlike the marriage to Sawdah, this proposal involved the young daughter of the Prophet's closest Companion and lifelong friend. The discussions that followed would lead to one of the most significant marriages in Islamic history, a marriage that would later preserve an unparalleled body of knowledge concerning the private life, worship and teachings of the Prophet Muhammad ﷺ.
Explanatory Note: Why Were Two Marriages Proposed?
Historical Context
The proposal of Sawdah bint Zamʿah and ʿĀʾishah bint Abī Bakr رضي الله عنهما at the same time reflected two distinct circumstances in the life of the Prophet Muhammad ﷺ.
The marriage to Sawdah رضي الله عنها addressed the immediate needs of the Prophet's household following the death of Khadījah رضي الله عنها. As a widowed believer who had endured persecution for the sake of Islam, she brought maturity, stability and practical support to the household during one of the most difficult periods of the Prophet's mission.[1][2]
The proposal concerning ʿĀʾishah رضي الله عنها served a different purpose. It established a family relationship between the Prophet ﷺ and Abū Bakr al-Ṣiddīq رضي الله عنه, his earliest adult supporter and closest Companion. At this stage, however, only the marriage contract (nikāḥ) was concluded. ʿĀʾishah رضي الله عنها remained in her father's household in Makkah, and the marriage was not consummated until after the Hijrah, when the Prophet ﷺ had settled in Madinah.[1][3][2][4]
The Proposal and Marriage Contract
After Khawlah bint Ḥakīm رضي الله عنها had suggested ʿĀʾishah رضي الله عنها to the Prophet Muhammad ﷺ, the proposal was conveyed to her father, Abū Bakr al-Ṣiddīq رضي الله عنه.
At this time, ʿĀʾishah had already been proposed to by Jubayr ibn Muṭʿim, the son of Muṭʿim ibn ʿAdī. The proposal had been discussed between the two families, but the marriage had not taken place.
Abū Bakr رضي الله عنه went to Muṭʿim ibn ʿAdī and spoke with him about the proposed marriage. Muṭʿim's wife expressed concern that ʿĀʾishah might influence their son to abandon the religion of his ancestors and accept Islam. The proposal therefore did not proceed, and ʿĀʾishah was no longer committed to that arrangement.
Khawlah then conveyed the Prophet's ﷺ proposal to Abū Bakr رضي الله عنه.
Abū Bakr accepted the proposal, and the marriage contract between the Prophet Muhammad ﷺ and ʿĀʾishah رضي الله عنها was concluded in Makkah.
At this stage, ʿĀʾishah did not move into the Prophet's ﷺ household. She remained with her parents, Abū Bakr and Umm Rūmān رضي الله عنهما, while the Prophet ﷺ continued his mission in Makkah.
The marriage therefore existed as a completed marriage contract, but the household itself had not yet been established. The Prophet ﷺ continued living in Makkah, while ʿĀʾishah remained in the care of her parents.
The authentic reports transmitted from ʿĀʾishah رضي الله عنها preserve the chronology of the marriage. She later stated that the Prophet ﷺ married her while she was six years old and that she was taken to his household when she was nine.
The Prophet ﷺ therefore concluded the marriage contract during the Makkan period, while the consummation and establishment of the marital household occurred later, after the Hijrah to Madinah.
The marriage contract also brought ʿĀʾishah into the household of the Prophet ﷺ while her father, Abū Bakr رضي الله عنه, remained one of his closest Companions and supporters.
At this stage of the Sīrah, however, ʿĀʾishah remained in Makkah with her parents. The Prophet ﷺ continued his mission, facing the persecution of Quraysh and preparing for the events that would eventually lead to the migration to Madinah.
The Period Before the Hijrah
After the marriage contract had been concluded in Makkah, ʿĀʾishah رضي الله عنها continued living with her parents, Abū Bakr and Umm Rūmān رضي الله عنهما.
The marriage contract did not immediately result in her moving into the Prophet's ﷺ household. She remained under the care of her parents while the Prophet ﷺ continued his life in Makkah.
During this period, ʿĀʾishah رضي الله عنها remained a young member of the household of Abū Bakr رضي الله عنه. Her relationship with the Prophet ﷺ was that of a wife whose marriage contract had been concluded, but whose marital household had not yet begun.
The Prophet ﷺ continued to maintain his relationship with Abū Bakr رضي الله عنه, and the two families remained closely connected.
The marriage therefore remained in this state until the Muslims eventually migrated from Makkah to Madinah.
After the Hijrah, ʿĀʾishah رضي الله عنها travelled with her family to Madinah. Her marriage to the Prophet ﷺ would then enter a new stage, as she would leave her parents' household and be taken into the household of the Messenger of Allah ﷺ.
The Marriage Household in Madinah
After the Hijrah, ʿĀʾishah رضي الله عنها eventually joined her father Abū Bakr رضي الله عنه in Madinah.
The Prophet Muhammad ﷺ had by then established his household in Madinah, and the circumstances of the marriage had changed from those that existed when the contract was concluded in Makkah.
ʿĀʾishah رضي الله عنها later narrated that Abū Bakr رضي الله عنه sent for the Prophet ﷺ regarding the completion of the marriage.
The Prophet ﷺ subsequently came to the household of Abū Bakr رضي الله عنه.
ʿĀʾishah was brought to him, and the marriage was consummated.
She was nine years old at the time according to her explicit narration preserved in the authentic Hadith.
ʿĀʾishah رضي الله عنها said:
"The Prophet ﷺ married me when I was six years old, and consummated the marriage with me when I was nine years old."
Ṣaḥīḥ al-Bukhārī (Hadith 5133); Ṣaḥīḥ Muslim (Hadith 1422)
Another authentic narration states:
"The Messenger of Allah ﷺ married me when I was six years old, and I was taken to his house when I was nine years old."
Ṣaḥīḥ Muslim (Hadith 1422)
The consummation therefore took place after the Hijrah, several years after the original marriage contract in Makkah.
ʿĀʾishah رضي الله عنها then became a member of the Prophet's household in Madinah.
The marriage marked the beginning of a relationship that would become particularly significant for the preservation of knowledge about the Prophet's ﷺ private life, worship and conduct.
ʿĀʾishah رضي الله عنها lived with the Prophet ﷺ until his death and subsequently became one of the most important transmitters of his Sunnah.
Explanatory Notes
Historical and Legal Context of the Marriage to ʿĀʾishah
The Proposal Came Through Khawlah
The marriage to ʿĀʾishah رضي الله عنها was not originally suggested by Muhammad ﷺ. Following the death of Khadījah رضي الله عنها, Khawlah bint Ḥakīm رضي الله عنها approached Muhammad ﷺ and suggested both Sawdah bint Zamʿah رضي الله عنها and ʿĀʾishah bint Abī Bakr رضي الله عنها. Muhammad ﷺ then asked her to approach their families. [5]
ʿĀʾishah Had Already Been Considered for Marriage
Before Muhammad ﷺ proposed to ʿĀʾishah رضي الله عنها, she had already been considered for marriage to Jubayr ibn Muṭʿim, the son of Muṭʿim ibn ʿAdī. The arrangement did not proceed because Muṭʿim's family feared that ʿĀʾishah might influence their son to accept Islam. [6]
This is significant because it shows that the possibility of ʿĀʾishah marrying at a young age was not introduced by Muhammad ﷺ. Her family had already been involved in a marriage arrangement for her.
Her Parents Did Not Object Because of Her Age
The reports concerning the marriage do not record Abū Bakr رضي الله عنه or Umm Rūmān رضي الله عنها objecting that ʿĀʾishah was too young.
The recorded discussion concerns Abū Bakr's relationship with Muhammad ﷺ and whether their brotherhood prevented the marriage. Once Muhammad ﷺ explained the matter, the marriage contract proceeded. [7]
Muhammad's Opponents Did Not Use Her Age Against Him
Muhammad ﷺ had numerous opponents who sought every opportunity to criticise and discredit him. Yet the surviving sources do not record Quraysh attacking or humiliating him because of his marriage to ʿĀʾishah on account of her age.
This is significant historical evidence concerning the social norms of the period. The marriage was not recorded as an unusual scandal within the society in which it took place. [8]
Young Girls Assumed Household Responsibilities Earlier
The social expectations surrounding young girls were also different from those of today. Girls commonly began learning and performing household duties such as cooking, cleaning and caring for younger children at much earlier ages. They were therefore prepared for the responsibilities of marriage and running a household considerably earlier than is customary in many modern societies. [9]
Puberty and Islamic Law
Classical Islamic law recognised puberty as an important stage of physical maturity. Menstruation is one of the recognised signs of puberty in females. However, Islamic law did not establish a universal numerical minimum marriage age such as eighteen. The marriage contract and consummation were also treated as separate legal questions. [10]
The Qur'an refers to reaching "marriageable age" in Qur'an 4:6 and separately mentions rushd, sound judgment. It does not establish a specific numerical age.
Qur'an 65:4 also refers to women "who have not menstruated" in establishing rules of ʿiddah. This became part of the classical legal discussion concerning marriage and females who had not yet reached menstruation. [11]
Allah Did Not Rebuke Muhammad ﷺ for the Marriage
The Qur'an contains occasions where Allah corrected Muhammad ﷺ concerning particular matters. For example:
"May Allah pardon you; why did you give them permission before it was evident to you which of them were truthful and which were liars?"
Qur'an 9:43
The Qur'an also records:
"He frowned and turned away."
Qur'an 80:1
And:
"O Prophet, why do you prohibit yourself from what Allah has made lawful to you, seeking the approval of your wives?"
Qur'an 66:1
Yet the Qur'an contains no rebuke of Muhammad ﷺ concerning his marriage to ʿĀʾishah رضي الله عنها. Within Islamic theology, this is significant: Allah did not prohibit the marriage or instruct Muhammad ﷺ to end it. [12]
The Biblical Evidence
The Bible itself does not establish a universal numerical minimum age for marriage.
Exodus describes the marriage of a virgin without specifying her numerical age or stating that she must already have menstruated:
"If a man seduces a virgin who is not pledged to be married and sleeps with her, he must pay the bride-price, and she shall be his wife. If her father absolutely refuses to give her to him, he must still pay the bride-price for virgins."
Exodus 22:16–17
The passage refers specifically to a virgin and regulates the circumstances of marriage, but it does not provide a minimum numerical age or explicitly state that menstruation must already have occurred. [13]
Therefore, a Christian criticism cannot reasonably assume that the Bible itself establishes a universal numerical marriage age that is clearly stated in Scripture.
The Historical Context
The marriage of ʿĀʾishah رضي الله عنها therefore needs to be understood within the social and legal circumstances of seventh-century Arabia rather than judged solely according to modern standards. Marriage at young ages was not prohibited in that society, and similar practices existed in many other pre-modern societies. Young girls also commonly began assuming household responsibilities such as cooking, cleaning and caring for younger children at considerably earlier ages than is customary today. [9]
From the Islamic perspective, the determination of biological development ultimately belongs to Allah, the Creator. Human societies may establish additional legal restrictions concerning marriage, but the Qur'an itself does not establish a universal numerical minimum age. The Qur'an also does not contain a rebuke of Muhammad ﷺ concerning his marriage to ʿĀʾishah رضي الله عنها. [10][11][12]
Modern Muslims, however, are required to obey the marriage laws of the countries in which they live. The historical circumstances of seventh-century Arabia and the legal requirements of modern states must therefore be distinguished from one another. [14]