From Arendt to Agamben, the concept of ‘refugee’ pieced together a set of liminal problematics decisive for a savage genealogy of sovereignty in Europe. Refugee's nakedness was coupled with 'its' contentless presence. Refugee has no bearings; he is abandoned by God and Nation-State. In this paper, I will journey back in time to traverse ruins of Europe in order to to challenge the European identity machine. Starting with the occupation of Bosnia-Herzegovina in 1862 and ending with the Balkan Wars of 1912-3, Muslims were not only purged but also became 'muhajirs'. Ottoman archives deliberately make a distinction between refugee (mülteci) and muhajir populations. Muhajir is the person who migrates because he is not able to exist in his homeland as a Muslim. Refugee and Muhajir, and the latter’s invisibility, are this paper's subjects. Refugee, presented as a zero-point, is a creature of a political-theology like Muhajir. History remained indifferent to Muhajir. When Europe was returned to its ‘rightful owners’, ‘Muhajir’s were left without a history only to take upon themselves garbs of new nationalities. I will draw out the contours of an assemblage that is buried under the nationalization of Muhajir and the universalization of Refugee. Thus, Muhajir goes through a double abandonment: Muhajir, reduced to a transitional situation, gets erased from national histories. Secondly, for Muhajir to secure a future in the time of nation-states, he has to forget where he came from. But what made this forgetting possible? Why ‘Muhajir’ turned into an impossible name to bear? This paper is a study in concept history that thinks with Skinner and Foucault with a view to ‘emergence’ (Rheinberger and Haverkamp). Emergence theory starts not with conclusions, but historically intensive moments that reveal, in a nutshell, potentialities surrounding an event. Rather than retroprojecting from the national histories ‘a history of state formation’, I disenclose the historiographic conventions and givens. Muhajir gives us a chance to resist sociological reductionism of everything to social, and allows us to penetrate the historical ways of knowing oneself and others that are lost to present.