Since the dawn of Islam, the Muslim woman has recognized her divinely assigned role. Her influence was evident in many historical events, most notably in the great Prophetic migration (Hijrah), where women played an essential part in energizing and preparing the journey—from departing Mecca to reaching Abyssinia. The women of the Hijrah formed the first cornerstone of a generation that contributed immensely to the making of Islamic history.
There is no doubt that the Muslim community thrives only when both genders (man and woman) fully cooperate. For this reason, the Muslim woman understood the limits of her responsibility—as the nurturer of generations and the maker of men—and acted accordingly, guided by the sound nature, enlightened intellect, and conscious thought bestowed upon her by Allah, the Exalted and Glorious.
When the Prophet ﷺ addressed his companions in the fifth year of his mission—and around the tenth year, when the migration to Abyssinia occurred for several reasons (the foremost being the protection of Muslims from harm and the preservation of the Islamic call)—new doors were opened, and Muslims migrated by the command of the Messenger ﷺ.
It is mentioned in the book Ar-Raheeq Al-Makhtum (“The Sealed Nectar”) by Safiur Rahman Mubarakpuri that:
“In Rajab of the fifth year of Prophethood, the first group of companions migrated to Abyssinia. It consisted of twelve men and four women, led by Uthman ibn Affan, accompanied by the lady Ruqayyah, the daughter of the Messenger ﷺ. The Prophet ﷺ said about them: ‘They are the first household to migrate in the way of Allah after Ibrahim and Lut, peace be upon them.’”
The Prophet ﷺ ordered these migrants—both men and women—to remain in the place to which they migrated and to propagate the Islamic call there. In this article, we discuss the women of the Hijrah who migrated to Abyssinia in the first migration.
Principles Embedded in the Souls of the Migrant Women
Had it not been for the firmly established principles within the hearts of the women of the Hijrah and all early Muslim women, they would not have left behind their families and homes in pursuit of Allah’s religion and His Messenger.
These principles can be summarized as follows:
- Complete Awareness and Absolute Conviction:
The Muslim woman fully understood that, in those circumstances, her place was alongside her male brethren in elevating the word of Allah and raising the voice of truth. - Deep-Rooted Faith:
The roots of faith were firmly established in minds, hearts, and souls, resulting in a decisive separation from the era of ignorance and clarifying the path of loyalty to faith and disavowal of falsehood. - Absolute Conviction in Islam:
There was complete belief that Islam is the true religion of Allah, and that to raise its banner, absolute striving in all its forms and requirements was necessary. - Certainty that Muslims Can Only Thrive Under an Islamic State:
They were convinced that Muslims could only truly prosper under the auspices of an Islamic state; hence, they migrated to contribute to its establishment in Abyssinia and later in Medina.
Through these trials, the woman proved that she was more than capable of fulfilling her divine responsibilities. This legacy demonstrates that, in every age, a woman—if she so desires—can offer much in the cause of spreading Allah’s religion among the nations.
The Migrant Women Who Accompanied the Prophet ﷺ
Among the migrant women in the first migration to Abyssinia, four women left accompanied by their husbands. Each played a role in propagating the Islamic call alongside the men, enduring significant hardships for the sake of Islam. Some of these women later returned to Mecca or Medina after the Prophet’s migration ﷺ, while others died in Abyssinia or on the journey back.
1. Ruqayyah, the Daughter of the Messenger ﷺ
Ruqayyah, the daughter of the Messenger ﷺ, migrated with her husband Uthman ibn Affan, who was the first to migrate to Abyssinia. Ruqayyah is the daughter of the Messenger ﷺ from Khadijah bint Khuwaylid and embraced Islam at the tender age of seven. Initially, she was married to her paternal cousin Utbah ibn Abi Lahab, but he abandoned her after the revelation of verses regarding his father. Later, she married Uthman ibn Affan and migrated with him to Abyssinia and subsequently to Medina. She died young, at the age of 22, and was buried in Al-Baqiʿ.
Known by the kunya Umm Abdullah and as “the one of the two Hijrah” (referring to both the migration to Abyssinia and the migration to Medina), Ruqayyah’s story is significant. Her mother, Khadijah bint Khuwaylid, embraced Islam simultaneously with the other early believers, and Ruqayyah, along with her sisters, pledged allegiance to the Messenger ﷺ. Ruqayyah was seven years old when she embraced Islam.
When Uthman ibn Affan intended to depart for Abyssinia, the Messenger ﷺ said, “Take Ruqayyah with you.” Uthman replied, “May one of you be patient on behalf of the other.” Then the Prophet ﷺ sent Asma bint Abi Bakr (may Allah be pleased with both of them) and said, “Bring me news of them.” Asma returned with Abu Bakr (may Allah be pleased with him) and said, “O Messenger of Allah, take a well-equipped donkey so that she may be carried upon it,” and they set off toward the sea. The Messenger ﷺ then said, “O Abu Bakr, they are the first to migrate after Lut and Ibrahim, peace be upon them.”
By Allah’s decree, Ruqayyah was destined, after her long patience, to be granted a righteous and noble husband among the eight who preceded her to Islam—one of the ten who were given the glad tidings of Paradise: Uthman ibn Affan (may Allah be pleased with him), known for his ancient lineage, radiant appearance, abundant wealth, and noble character.
2. Umm Salamah
Umm Salamah, one of the Mothers of the Believers, belonged to the Banu Umayyah and was among the early converts to Islam. She migrated to Abyssinia with her husband Abu Salamah; after his death, she married the Prophet ﷺ. She narrated several hadiths about the Messenger ﷺ and was the last of the Mothers of the Believers to pass away—some accounts state that she died during the caliphate of Yazid ibn Muawiyah.
The story of Umm Salamah’s migration is filled with profound lessons. The hardships she endured during her migration were such that few women today could withstand them. For example, when she intended to migrate with her husband Abu Salamah and her son Salamah, members of the Banu al-Mughirah (her tribe) obstructed their path by snatching the camel’s reins from her husband’s hand and separating her from him. Then the Banu ‘Abd al-Asad (the tribe of Abu Salamah) declared, “By Allah, we will not leave our son with her if you have taken our companion.” They wrestled over the child Salamah until his hand was dislocated. Subsequently, they went off to their respective homes—with the Banu al-Mughirah holding Umm Salamah captive, while Abu Salamah continued on, leaving his son behind with a dislocated shoulder.
In Ibn Hisham’s Sirah, Umm Salamah recounts:
“I used to go out every morning and sit on the outskirts, crying until evening, for about a year or so. Then one day, a man from my own tribe—one of the Banu al-Mughirah—passed by, and seeing my distress, took pity on me. He said to the Banu al-Mughirah, ‘Are you not ashamed of mistreating this poor woman?’ They then separated me from my husband and my son, saying, ‘Take your husband if you wish.’ The Banu ‘Abd al-Asad then retrieved my son. I saddled my camel, took my son, placed him in his enclosure, and set off in search of my husband in Medina. I had no one among Allah’s creations to rely upon.”
3. Sahla bint Suhail
Sahla, the companion from the Banu ‘Amr al-Quraysh, migrated to Abyssinia with her husband, Abu Hudhayfah ibn ‘Utbah. After the death of her first husband, she married the companion ‘Abd al-Rahman ibn ‘Awf, with whom she bore a son named Salim.
According to the scholarly edition of Asad al-Ghabah fi Ma’rifat al-Sahabah (“The Lion of the Forest in the Knowledge of the Companions”) by Ibn al-Athir, it is recorded:
“Sahla bint Suhail ibn ‘Amr al-Quraysh, from Banu ‘Amir ibn Lu’ayy—whose lineage is traced through her father—was the wife of Abu Hudhayfah ibn ‘Utbah ibn Rabī‘ah. She migrated with him to Abyssinia, where she gave birth to Muhammad ibn Abu Hudhayfah. ‘Ubayd Allah ibn Ahmad, narrating on the authority of Yunus from Ibn Ishaq, mentions among those who migrated to Abyssinia: ‘Abu Hudhayfah ibn ‘Utbah ibn Rabī‘ah ibn ‘Abd Shams. His wife was Sahla bint Suhail ibn ‘Amr, the sister of Banu ‘Amir ibn Lu’ayy. She bore him Muhammad ibn Abu Hudhayfah in Abyssinia. She was also the mother of Sulayt ibn ‘Abd Allah ibn al-Aswad al-Qurayshi al-‘Amiri, and of Bakir ibn Shumakh ibn Sa‘id ibn Qayif, and of Salim ibn ‘Abd al-Rahman ibn ‘Awf,” as recorded by Abu ‘Umar al-Zubayr.
Sahla bint Suhail was among the early converts in Mecca; she embraced Islam early and pledged allegiance when the women did. She migrated to Abyssinia in both migrations. Sahla is also remembered for a famous incident involving breastfeeding. Her husband, Abu Hudhayfah, had adopted a freed slave named Salim, whom he considered his own son.
One day, Sahla went to the Messenger ﷺ and said, “Salim has reached the age and maturity of a man; he mingles with us, and I suspect that there is something of Abu Hudhayfah in him.” The Prophet ﷺ replied, “Breastfeed him so that you deprive him of what is in the likeness of Abu Hudhayfah.” She asked, “How can I breastfeed him when he is already grown?” Later, she returned and said, “I have breastfed him, and thus that which was in the likeness of Abu Hudhayfah has departed.”
4. Layla bint Abi al-Hakam
Layla bint Abi al-Hakam, a Qurayshi from the Adawiyyah and the daughter of Abi Hathmah ibn Hudhayfah ibn Ghanim ibn Abdullah ibn ‘Ubayd ibn ‘Uwayj ibn ‘Adi ibn Ka‘b, the sister of Suleiman ibn Abi Hathmah, and the mother of Abdullah ibn ‘Amir ibn Rabī‘ah, was one of the four women who migrated to Abyssinia in the first migration, accompanying her husband, the noble companion ‘Amir ibn Rabī‘ah (may Allah be pleased with him).
Layla bint Abi al-Hakam was among the migrant women who participated in both migrations—to Abyssinia and later to Medina, thereby reaching the Qiblah. She is also known as a narrator of hadith; the companion al-Shifa’ bint Abdullah and her son Abdullah ibn ‘Amir narrated from her. Layla migrated, fleeing the persecution of her faith, along with her husband ‘Amir ibn Rabī‘ah.
Just before departing for Abyssinia, she met ‘Umar ibn al-Khattab, who asked her, “Is it time to depart, O Umm Abdullah?” She replied, “Yes, by Allah, we are leaving for the land of Allah; you have wronged and oppressed us so much that we see no other way out until Allah provides us an escape.” ‘Umar responded, “May Allah be with you.” She later recalled that moment: “I saw in him a tenderness I had never seen before; then he left, sorrowful at our departure.” Although she feared ‘Umar’s severity, she also saw compassion in his eyes—a sign that he was saddened by our departure and did not oppose us.
Layla and her husband embraced Islam even before the Prophet ﷺ entered the house of Arqam and before he began inviting people there. She bore him a son, Abdullah ibn ‘Amir—by whom she was known. Layla was clever and discerning, as is typical of the Arabs. This was evident in the conversion of ‘Umar ibn al-Khattab, which occurred after an encounter with her just before the migration to Abyssinia. She recounted:
“When we intended to migrate for our faith to Abyssinia, ‘Amir went out to procure some necessities. At our house, ‘Umar ibn al-Khattab arrived with his retinue. He was one of the most vehement opponents of Islam, having inflicted much harm and torment upon us. He asked, ‘Are you departing, O Umm Abdullah?’ I replied, ‘Yes, by Allah, we are leaving to the land of Allah where we will not be harmed in the worship of Him, for you have wronged and oppressed us until Allah provides an escape for us.’ Although I was inwardly fearful of ‘Umar’s harshness, when I looked at him I saw sorrow on his face and compassion in his eyes—he was saddened by our departure and did not object.”
After ‘Umar left, he could not forget the look on his face as he departed our house. I then asked, “Did you perceive his desire to embrace Islam?” He replied, “Yes,” and I added, “By Allah, whoever saw what you saw will not be safe until even al-Khattab’s camel is safe.” He said this in despair over his own stubbornness and severity. It was only a few days later that ‘Umar went to the Messenger ﷺ and declared his conversion. Thus, she was among the first groups to migrate to Abyssinia.
Layla held a prestigious position with the Messenger ﷺ; he would visit her and check on her, and she continued to play an active role among the female companions. She was a role model for other women. Although historical records do not specify the date of her death, her legacy remains fragrant, and her insight was attested by the conversion and satisfaction of Al-Farouq (may Allah be pleased with him).
The Role of the Woman in the Prophetic Hijrah
From the endeavors of these four women in the first migration to Abyssinia, we clearly understand the role of the Muslim woman in bearing the burdens of the call and the migration. The determination of a woman to migrate for her faith is evident in both the migration to Abyssinia and that to Medina.
The noble role of the Muslim woman in the Prophetic Hijrah is manifested in her support and assistance throughout the migration. She did not betray her father, son, or husband; she safeguarded the secret of the migration and did not divulge the details of the journey to anyone. Every one of the migrant women spared no effort in fully preparing for the journey.
Because the Prophetic migration is the most important event in Islamic history, Muslims commemorated it throughout their lives. Everyone who contributed to its success—man or woman—has their role recorded in history. This monumental event would not have been complete without the prominent role played by the Muslim woman—a role that has been honored by women throughout the ages.
Regarding the contribution of the women of the Hijrah and the role played by the Muslim woman in the Prophetic migration, Sheikh Ahmed Rabee al-Azhari—one of the scholars of Al-Azhar and religious endowments—states:
“During her sacrifices and dedication in the migration, the Muslim woman drew inspiration from the sacred spirit that descended upon Lady Hajar, peace be upon her, who was granted a share of honor through her name. Her migration to a place described as ‘a land without vegetation’ serves as a model and example for all the women of the world.”
Dr. Ilham Muhammad Shaheen, Professor of Aqeedah and Philosophy at the Faculty of Arab and Islamic Studies in Cairo, also confirms that the woman had a tremendous role in the Prophetic migration—as a child, as a young woman, and as an elder—and that we should learn from the endurance, resilience, and strength of the women of the Hijrah in facing the challenges of migration.
And this is a message for today’s women: a reminder that a woman will continue to work, fulfill her role, and serve her religion no matter what happens or regardless of her age.
By Nooraldin Qallalah
