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Negus, King of Ethiopia: Protector of the Earliest Muslim Emigrants
LETTER TO NEGUS, KING OF ETHIOPIA :
In the name of Allah, the Compassionate, the Merciful.
From Muhammad (peace be upon him) Prophet of Allah to Negus King of
Ethiopia.
I praise Allah, except Whom there is none to be worshipped, who is the Ruler
of the world. He is innocent and pure free from all blemishes, defects, flaws,
or shortcomings). He gives refuge and sustains all.
I do admit that Isa (Jesus) (peace be upon him) son of Mariam (Mary), was
the soul from Allah and His word (Order), he was infused to Mariam, who was
clean and proof against evil. And Isa (peace be upon him) was born of
Mariam. Allah created him from His soul and breath in the same manner as
He created Adam (peace be upon him) with His own hand. I invite you
towards Allah the One who has no associate. Believe in Him and join me in
obedience to Him. Follow me and accept my prophethood because I am the
Messenger of Allah. I have wished - you well in conveying the message of
Allah in all sincerity. It is up you to accept my sympathetic advice. Extend the
same invitation to your subjects. I am sending my cousin Jaffer (R.A.A.) with
the other Muslims. When they reach you, treat them hospitably, by setting
aside the vanity and pride of a ruler.
Peace be on him, who followed the right path.
Note: As mentioned earlier, after the Holy Prophet began to preach Islam, the
Quraish became the bitterest enemies of Islam. In the beginning they
taunted, teased and maltreated the Muslims. But by and by their opposition
took the shape of tyranny. Their treatment of the Muslims, particularly of the
poorer ones was so brutal, that they felt extremely unsafe in Mecca and
feared annihilation at the hands of the Quraish. At that stage, (6th year
before Hijri i.e. 614 A.D.) the Holy Prophet (peace be upon him) allowed the
Muslims to temporarily migrate to Ethiopia, as he expected a good treatment
by the King of Ethiopia. The Muslims began to migrate to the neighboring
country of Ethiopia. This continued till the famous Migration of the Holy
Prophet, after which the migrants began to return to Medina The last caravan
returned from Ethiopia in 7th Hijra - about 629 A.D. when the second
Caravan went to Ethiopia, the Holy Prophet (peace be upon him) addressed a
letter to the King of Ethiopia.
The Quraish could not tolerate that the Muslims should live in peace even in
Ethiopia. They sent a delegation to Negus and pointed out to him that the

Muslims had a strange faith which was altogether new and requested that
the Muslims should be sent back. The King concluded from the Muslims
about their beliefs. On that occasion Jaffar (R.A.) made a very impressive
speech, saying.
"They were an extremely ignorant and pagan nation who worshipped selfmade idols. Debauchery, cruelty and eating the dead was their way of life,
but Allah sent a Prophet (peace be upon him) who changed their lives
altogether. He admonished them to worship Allah only and to regard Him as
their Master. He preached to them always to be truthful; and not to
misappropriate a trust, treat neighbors kindly, avoid bloodshed and all that
Allah has prohibited. Worship Allah, the One observe fasts and pay Zakat.
This was the crime, for which their countrymen forced them to leave their
hearths and homes and they had to take refuge in Ethiopia."
The King of Ethiopia was highly moved by the speech and clearly announced
that he would not allow such pious people to be tyrannized.
The Muslims, thereafter, always had a deep regard for Ethiopia and never did
they think of attacking that country. They conquered big countries like Iran,
but never touched the neighboring Ethiopia.
Sahih Bukhari Volume 5, Book 58, Number 217:
Narrated Jabir:
When Negus died, the Prophet said, "Today a pious man has died. So get up
and offer the funeral prayer for your brother Ashama
Sahih Bukhari Volume 5, Book 58, Number 218:
Narrated Jabir bin 'Abdullah Al-Ansari:
Allah's Apostle led the funeral prayer for the Negus and made us stand in
rows behind him and I was in the second or third row.
Sahih Bukhari Volume 5, Book 58, Number 219:
Narrated Jabir bin 'Abdullah:
The Prophet offered the funeral prayer for Ashama, the Negus, with four
Takbir.
Sahih Bukhari Volume 5, Book 58, Number 220:
Narrated Abu Huraira:
that Allah's Apostle informed them (i.e. his companions) of the death of
Negus, the king of Ethiopia, on the very day on which the latter died, and
said, "Ask Allah's Forgiveness for your brother" Abu Huraira further said,
"Allah's Apostle made them (i.e. the Muslims) stand in rows at the Musalla
(i.e. praying place) and led the funeral prayer for the Negus and said four
Takbir."
M u h a m m a d ( PB UH ) a n d Ne g u s - th e k in g o f Ab ys s i n ia
Prophet of Mercy Team

Throughout history, without a doubt, we find that the kings role was vital in shaping the society, which he ruled over.
Those kings whom history has not branded with any form of infamy, those that are fondly remembered, have been
remembered by the isolation of certain qualities which they possessed; intellect, wealth and power. Such qualities
served as a means for betterment for the people which they ruled over and earned them a place in history. Whilst
discussing the life of the Prophet Muhammad  it would only serve as prudent to make mention of his
interaction with one of the greatest kings of his time, one whose piety served as a greater source of prosperity for his
people than any kind of wealth, privilege or power; Ashama bin Al-Abjar otherwise known as Negus
(نجاشي) Ruler of Abyssinia.
It may come as a surprise to some that although there was mutual respect on behalf of both the Prophet r and Negus,
neither of the two actually met, their interaction was formed by means of a third party or through written messages
which the Prophet r dictated for one of his followers to write. In order for one to understand the interaction between
Muhammad r and Negus t we must first understand the condition of the early Muslims, for it was in fact the condition of
the early Muslim which lead to Negus being permanently remembered within the realm of Islamic history.
In the middle of the fifth year of Prophethood, the Muslims, the followers of Muhammad r sought ways in which to rid
themselves of the painful torture meted out to them by their idolatrous persecutors. In this grim period Surat Az-Zumar
(Chapter 39 The Crowds) was revealed, it directed the Muslims towards the concept of migration outside of Makkah
and away from the violence, which they suffered:
"Good is (the reward) for those who do good in this world, and Allahs earth is spacious (so if! Only those who are
patient shall receive their rewards in full without reckoning." [39:10].
Muhammad r permitted those of his followers that did migrate to seek asylum in Abyssinia, he knew its king, Negus, a
Christian, was a just ruler, one that would do no wrong to those that lived in his kingdom. The Muslims sneaked out of
Makkah in the darkness of the night and headed for the sea where two boats were to sail to Abyssinia. News of their
intended departure reached the ears of the Makkah idol worshippers, orders were made to bring them back, such
efforts, however, were unsuccessful.
Some time after this migration Negus received a message from the Prophets r, according to historians it was either late
in the sixth year or early in the seventh year A.H. One of its sentences read: "I have dispatched my cousin, Jafar with a
group of Muslims, to you. Do be generous towards them and give up haughtiness." Negus, being the fair-minded king
that he was, answered the call for aid giving Jafar and the Muslims that accompanied him, the security which they
required.
This development, however, did not go unnoticed, the idol worshippers of Makkah detested the very prospect of
secure haven available for the Muslims, they sent two envoys from amongst themselves to demand their return.
envoys had taken with them valuable gifts and had won over some of his clergy, they claimed that those Muslim
kingdom should be handed over to them because they had abandoned the religion of their forefathers, and their
was preaching a religion different from their own and of that of the king.

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Having given a chance for the envoys to explain their objections, the king summoned the Muslims to the court and
ordered them to explain the teachings of their religion. Jafar, the cousin of the Prophet r stood up and addressed the
king in the following words: O king! we were plunged in the depth of ignorance and barbarism; we adored idols, we
lived in unchastity, we ate the dead bodies, and we spoke abominations, we disregarded every feeling of humanity, and
the duties of hospitality and neighbourhood were neglected; we knew no law but that of the strong, when Allah raised
among us a man, of whose birth, truthfulness, honesty, and purity we were aware; and he called to the Oneness of
Allah, and taught us not to associate anything with Him. He forbade us the worship of idols; and he enjoined us to
speak the truth, to be faithful to our trusts, to be merciful and to regard the rights of the neighbours and kith and kin; he
forbade us to speak evil of women, or to eat the substance of orphans; he ordered us to fly from the vices, and to
abstain from evil; to offer prayers, to render alms, and to observe fast. We have believed in him, we have accepted his
teachings and his injunctions to worship Allah, and not to associate anything with Him, and we have allowed what He
has allowed, and prohibited what He has prohibited. For this reason, our people have risen against us, have persecuted
us in order to make us forsake the worship of Allah and return to the worship of idols and other abominations. They
have tortured and injured us, until finding no safety among them, we have come to your country, and hope you will
protect us from oppression.
As a Christian, the king was very much impressed by these words and asked the Muslims to recite something from their
holy book, the Quran. As a response Jafar recited the opening verses of Surat Maryam (Chapter 19 Mary), a
chapter which relates the story of the birth of both John and Jesus Christ (peace be upon them both) as well as a
remembrance of how Mary, out of her piety, was miraculously fed with food. Upon hearing the recital, the king, along
with the bishops of his realm, were moved to tears, so much so that tears rolled down his cheeks, wetting his beard, he
exclaimed: "It seems as if these words and those which were revealed to Jesus are the rays of the light which have
radiated from the same source." Turning to the two envoys from Makkah, he said, "I am afraid, I cannot give you back
these refugees. They are free to live and worship in my realm as they please."
On the very next day, the two envoys again went to the king again with the same goal as the day before, the expulsion
of Muslims from Abyssinian lands, they aimed to spark enmity in the heart of the king by claiming that Muhammad r and
his followers blasphemed against Jesus Christ u. Again the Muslims were summoned and asked were asked, this time
over what they claimed of Jesus. Jafar, the very man who had spoken on behalf of the Muslims the day before, stood
up again and replied: we speak about Jesus as we have been taught by our Prophet (peace be upon him) , that is, he
is the servant of Allah, His Messenger, His spirit and His Word breathed into Virgin Mary. Upon hearing this reply, the
king at once remarked, even so do we believe. Blessed be you, and blessed be your master. He then turned to the
envoys, whose hopes had been agitated once more saying: you may fret and fume as you like but Jesus is nothing
more than what Jafar has said about him. The gifts which the envoys had brought with them were returned and they
were sent away. Thus, the Muslims lived in Abyssinia undisturbed for a number of years till they returned to Madinah.
The discourse which took place between Jafar and Negus is but an example of the teachings which were revealed to
the Prophet r: "Say (O Muhammad (peace be upon him)): O people of the Scripture (Jews and Christians), come to a
word that is just between us and you, that we worship none but Allah, and that we associate no partners with Him, and

that none of us shall take others as lords besides Allah. Then, if they turn away, say: Bear witness that we are
Muslims. [3:64]
Eventually, the Prophet r invited Negus to Islam through a messenger, Amr bin Omaiyah Ad-Damari. As a response,
Negus took the parchment and placed it on his eye, he descended to the floor, confessed his faith in Islam and wrote
the following reply to the Prophet r:
In the Name of Allah,
the Most Beneficent, the Most Merciful.
From Negus Ashama to Muhammad, the Messenger of Allah. Peace be upon you, O Messenger of Allah! and mercy and
blessing from Allah beside Whom there is no god. I have received your letter in which you have mentioned about Jesus
and by the Lord of heaven and earth, Jesus is not more than what you say. We fully acknowledge that with which you
have been sent to us and we have entertained your cousin and his companions. I bear witness that you are the
Messenger of Allah, true and confirming (those who have gone before you), I pledge to you through your cousin and
surrender myself through him to the Lord of the worlds.
Negus later died in Rajab 9 A.H. The Prophet r announced his death and observed prayer in absentia for him. He died
not being able to see the spread of Islam into other nations or even seeing it flourish within his own. The lessons one
may be able to learn from his association with Prophet r are beneficial. One finds it quite touching that a sovereign of a
country, an individual who has complete power over his subjects can be moved by the message of a single man, even
without meeting him in person. It is said that it was not only Negus who was moved to tears by the words of the Quran,
but also those bishops who were in his company. This, in itself, is worthy of contemplation. The fact that a learned king
willingly humbles himself to a parchment in public, speaks volumes of not only the message but the messenger.
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