London Elections

Introduction

The series of persecutions started late in the 4th year of Prophethood, slowly at first, but steadily accelerated and worsened day by day and month by month until the situation got so extremely grave and no longer tolerable in the middle of the 5th year, that the Muslims began to seriously think of feasible ways liable to avert the painful tortures meted out to them.

The Prophet (pbuh) had already known that Ashamah Negus (al-Najashi), king of Ethiopia (Abyssinia), was a fair ruler who would not wrong any of his subordinates, so he permitted some of his followers to seek asylum there in Ethiopia.

In Rajab of the 5th year of Prophethood, a group of 12 men and 4 women left for Ethiopia. Among the emigrants were ‘Uthman bin ‘Affan and his wife, Ruqaiyah – the daughter of the Prophet (pbuh). They sneaked out of Mecca under the heavy curtain of dark night and headed for the sea where 2 boats happened to be sailing for Ethiopia – their destination. News of their intended departure reached the ears of Quraisy, so some men were despatched in their pursuit, but the believers had already left towards their secure haven where they were received warmly and accorded due hospitality.

Ashamah Negus (al-Najashi), King of Ethiopia

Quraisy could not tolerate the prospect of a secure haven available for the Muslims in Ethiopia, so they despatched 2 staunch envoys to demand their extradition. They were ‘Amr bin Al-‘Ash and ‘Abdullah bin Abi Rabi‘a (before they embraced Islam). They had taken with them valuable gifts to the king and his clergy, and had been able to win some of the courtiers over to their side. The pagan envoys claimed that the Muslim refugees should be expelled from Ethiopia and made over to them, on the ground that they had abandoned the religion of their forefathers, and their leader was preaching a religion different from theirs and from that of the king.

The king summoned the Muslims to the court and asked them to explain the teachings of their religion. The Muslim emigrants had decided to tell the whole truth whatever the consequences were. Ja’far bin Abi Talib 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 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; 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, out 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.”

The king was very much impressed by these words and asked the Muslims to recite some of Allah’s Revelation. Ja’far recited the opening verses of Surah Maryam (Chapter 19: Mary) wherein is told the story of the birth of both John and Jesus Christ, down to the account of Mary having been fed with the food miraculously. Thereupon the king, along with the bishops of his realm, was moved to tears that rolled down his cheeks and even wet his beard. Here al-Najashi exclaimed:

“It seemed 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 crest-fallen envoys of Quraisy, 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 marrow, the 2 envoys again went to the king and said that Muhammad (pbuh) and his followers blasphemed Jesus Christ. Again the Muslims were summoned and asked what they thought of Jesus. Ja’far stood up and replied: “We speak of Jesus as we have been taught by our Prophet (pbuh), that is, he is the servant of Allah, His Messenger, His spirit and His Word breathed into Virgin Mary.” The king at once remarked, “Even so do we believe. Blessed be you, and blessed be your master.” Then turning to the following envoys and to his bishops who got angry, he said: “You may fret and fume as you like but Jesus is nothing more than what Ja’far has said about him.” He then assured the Muslims of full protection. He returned to the envoys of Quraisy, the gifts they had brought with them and sent them away. The Muslims lived in Abyssinia (Ethiopia) unmolested for a number of years till they returned to Medina [1].

A clip of the Muslim’s first migration to Abyssinia (Ethiopia) from Muhammad: The Last Messenger

Lessons to be Learned

A researcher may learn the following lessons from studying the events described above:

If someone who calls to Islam finds out that his group is in deadly danger or that their beliefs are exposed to trials, then he must prepare for them a place where they can be safe from the enmity of the followers of falsehood. For if the callers are few, the followers of falsehood could finish them off with one blow and put an end to their call. If the callers are in a safe place, this guarantees that the da’wah will continue to spread [2].

It is permissible for Muslims to accept protection from non-Muslims if necessary, whether those providing the protection are “People of the Book”, such as al-Najashi, the King of Ethiopia at that time – who was a Christian, though it needs to be stated here that he later embraced Islam [3] – or even polytheists. However, this provision of course does not apply if such protection entails harm to the Islamic mission or requires changing the precepts of the religion or remaining silent about the commission of certain forbidden acts etc [4].

Mayor of London & London Assembly Elections

Now, you might be wondering what does the article has to do with the coming elections in London.

Majlis Syura Muslimun (MSM) London would like to encourage all Londoners (especially Commonwealth Malaysian Muslims) to participate in the coming 1st of May, Mayor of London & London Assembly Elections by voting the suitable ‘al-Najashi’ candidates who are running for the election.

Click here to find out more about the candidates who are running for the elections.

“Your vote, your voice, your choice”

Allahua’lam,

Majlis Syura Muslimun (MSM) London

p/s: Don’t forget to check out these sites campaigning for the election as well:

• Muslim Association of Britain
• British Muslim Initiative
• Muslims 4 Ken Blog

References

[1] The Sealed Nectar by Sheikh Safiyyu Al-Rahman Al-Mubarakfuri

[2] The Life of Prophet Muhammad: Highlights & Lessons by Dr Mustafa as-Syibaie

[3] Yahya bin Yahya spoke with us, he was saying: “I read upon Malik (a narration) from Ibn Shihab from Sa‘id ibn al-Musayyab from Abu Hurairah that Rasulullah (pbuh) announced the death of al-Najashi to the people on the day of which he died, and then he (pbuh) went out with them to the prayer place and performed 4 takbir’s” (narrated by Muslim)

[4] The Jurisprudence of the Prophetic Biography by Dr Muhammad Sa‘id Ramadan al-Buti

Seen here Mr Ken Livingstone (centre) campaigning to urge Muslims to vote in the coming 1st of May London elections at North London Central Mosque. Also present Dr Kamal Helbawy (second from right) and Sheikh Ahmed Saad (3rd from right)