HIJRAH: MIGRATION FOR THE CAUSE OF ALLAH
Shaikh Muhammad Saeed al-Qahtaani
Wednesday, August 02, 2006
HIJRAH: MIGRATION FOR THE CAUSE OF ALLAH AZZA WA JALL).
This is one of the most important facets of our discussion, since alliance and dissociation are always among the primary motivating factors of migration for the sake of Allah. We will divide our discussion of this into two broad areas:
1. Living among the disbelievers and its ruling.
2. Migrating from the abode of disbelief to the abode of Islam.
1. Living in the abode of disbelief
The jurists have explained the complimentary concepts of the “Abode of Disbelief’ and that of “Islam” as follows:
The Abode of Disbelief is whatever land is ruled by the disbelievers, in which the laws of the disbelievers are supreme and political power is in their hands. These lands may be of two types. One which is at war with the Muslims and one which enjoys a truce with them. The determining factor is that it is ruled by the laws of the disbelievers; for it is the “Abode of Disbelief’ or “Dar ulKufr”, even if a large majority of Muslims live there. 
The Abode of Islam is any land that is ruled by the Muslims, where the Shari’ah is the supreme law and the Muslims hold political power. It is Dar ul-Islam, even if the majority of the population are disbelievers, so long as the Muslims rule it according to the Shari’ah. 
As Islam is the religion of dignity and authority, it was impossible to think of any Muslim submitting himself to the disbelievers; indeed it is forbidden for a Muslim to go to live amongst them and acknowledge their authority over him, because his presence amongst them would make him feel weak and isolated, and, then he would become docile and apologetic before them. He would first be called upon to approve of them, and then to follow them. But Muslims should be filled with morale and confidence, they should be leaders, not followers. They should hold the reins of power; no power should be above them but that of Allah. Therefore Muslims were forbidden to remain in countries where Islam is of no account, except when they are able to freely practice their religion and to observe it without any impediment, and without any fear that their presence there could damage them in any way. If this is not the case, then they must migrate to a better place where the authority of Islam is of some account. If they refuse to do so, while they are able, then they would have no further claims on this religion. About this Allah has spoken in Surat an-Nisa:
Verily! As for those whom the Angels have taken (in death) while they are wronging themselves (as they stayed among the disbelievers even though emigration was obligatory to them), they (angels) asked them, “In what condition were you?”. They replied, “We were weak and oppressed on earth”. The Angels asked, “Was not the earth of Allah spacious enough for you to migrate therein?” Such men will find their abode in Hell – what an evil destination! Except the weak ones among men, women and children who were unable to devise a plan, nor are they able to direct their way 
The Prophet (peace be upon him) said, “I am not responsible for any Muslim who stays among polytheists. They asked: ‘Why, Apostle of Allah? He said: ‘Their fires should not be visible to one another.’, and he (peace be upon him) said, “Who joins the polytheists and lives with them then he is like them” and he (peace be upon him) said: “Migration will not end until repentance ends, and repentance will not end until the sun rises in the west.”
Al-Hassan Ibn Salih said: “whoever remains in the land of the enemy, will be treated like the disbelievers, so long as he was able to join the Muslims but did not do it. If one of the disbelievers accepts Islam, but still remains with the disbelievers, even though he was able to go to join the Muslims, he is to be treated like them; neither his blood nor his property will be protected. , 
Al-Hassan said: “If a Muslim emigrates to the land of the disbelievers, yet does not renounce Islam, he will be an apostate by virtue of his abandonment of ‘Dar ul-Islam”‘ . (The Arabic text of the preceding passage refers to the land of the disbelievers as ‘dar ul-harb’ and ‘Ard ul-Adu’, that is: the ‘land of the enemy’; this indicates an active military opposition to the Muslims, as if in a state of war).
Ibn Hazm states that: “Whoever joins the ‘land of war and disbelief, of his own free will and in defiance of whoever amongst the Muslims calls him to his side, is by virtue of this act an apostate, by all the laws of apostasy, in Islam. Whoever is able to kill him must do so. His property is unprotected, his marriage null and void, all his rights are swept away.
But whoever flees to the ‘land of war’ for fear of oppression, who neither opposes the Muslims in anything nor bears any malice towards them, and who was not able to find any refuge among the Muslims, is free of any guilt since he was compelled to leave.
As for someone who takes the Muslims as his enemies, offering his help and his service to the disbelievers, he is a disbeliever. But those who would emigrate to non-Muslim lands in search of wealth or prosperity to live under their protection, while they were able to go to live amongst the Muslims in their own land, but still do not withdraw themselves from the disbelievers; such people are not far from the fold of disbelief, and we can find no possible excuse for them, so we ask Allah’s Forgiveness.
As for the person who lives in the land of Karmathians by his own free will, he is without doubt a disbeliever, because they are avowed enemies of Islam, disbelievers and apostates who only long for the destruction of the Muslims. Concerning those who live in a land where some heretic tendencies, leading to disbelief, are manifested, they are not considered disbelievers, as Islam is supreme in the land where it is possible to practice Islam openly; to confirm the message of the Prophet Muhammad (peace be upon him), read the Qur’an, establish the prayer, perform the fast of Ramadan and fulfil one’s obligations entirely.
The words of the Prophet (peace be upon him), “I am not responsible for any Muslim who stays among polytheists” should clarify what we have said so far. It is clear that the Prophet (peace be upon him) refers here to the ‘Dar ul-Harb’, and because he (peace be upon him) appointed some Companions as governors of Khaibar (Jewish land), even though everyone who lived there were Jews.
If a disbeliever conquers a Muslim country, then acknowledges their religion (Islam), but assumes authority over them, and then claims any other religion than Islam, whoever lives with him, supports, or serves him in any way is a disbeliever, even if he claims to be a Muslim, as aforementioned. ,
Sheikh Hamad Ibn Ateeq, may Allah have mercy upon him, divided those Muslims who live in nonIslamic countries into three groups: Those who prefer to live amongst Non-Muslims because of their affection for them; those who live amongst non-Muslims yet ignore their obligation to denounce disbelief; and those who live amongst the non-Muslims but uphold their obligation to denounce disbelief.
The first group: stays amongst the disbelievers by choice and inclination, they praise and commend them, and are happy to disassociate themselves from the Muslims. They help the disbelievers in their struggle against the Muslims in any way they can, physically, morally, and financially. Such people are disbelievers, their position is actively and deliberately opposed to religion. Allah says,
The believers shall not take the disbelievers as allies in preference to the believers. Whoever does this shall never be helped by Allah in any way 
At-Tabari remarks that such a person would have washed his hands of Allah, and that Allah would have nothing to do with a person who actively rejects Him and denies His Religion. Allah , says:
0 you who believe! Do not take the Jews and the Christians as protectors, they are protectors of one another, whoever takes them as protectors is one of them.
Then, in the words of the Prophet (peace be upon him): “Whoever joins the,disbelievers and lives amongst them is one of them’
Abdullah Ibn Omar said: “Whoever settles amongst the disbelievers, celebrates their feasts and joins in their revelry and dies in their midst will likewise be raised to stand with them on the Day of Resurrection.  .
Muhammad Ibn Abdul Wahhab, may Allah have mercy upon him, mentioned that in the case of a Muslim whose people remained bound to disbelief and followed the enemies of Islam, he too would become a disbeliever if he refused to abandon his people, just because he found it difficult. He would end up fighting against the Muslims alongside his nation, with his money and life. And if they were to order him to marry his father’s wife, but could not prevent that unless he migrates from his country, he would be forced to marry her. His alliance and participation with them in their campaign against Islam and their struggle against Allah and His Messenger is far worse than marrying his father’s wife. He is also a disbeliever, about whom Allah has said:
You will find others who hope for your protection, and for that of their own people. But whenever they are sent to temptation, they yield thereto. If they do not withdraw from you, nor offer you peace, nor restrain their hands, then seize them and kill them wherever you may find them. In their case, We have given you a clear warrant against them. 
The second group: are those who remain amongst the disbelievers because of money, family or homeland. He does not demonstrate a strong attachment to his religion (Islam), nor does he emigrate. He does not support the disbelievers against the Muslims, whether in word or deed. His heart is not bound to them, nor does he speak on their behalf. Such a person is not considered a disbeliever merely because he continues to live among the disbelievers, but many would say that he has disobeyed Allah and His Messenger by not going to live among the Muslims, even though he may secretly hate the disbelievers. Allah has said,
Verily! As for those whom the Angels have taken (in death) while they are wronging themselves (as they stayed among the disbelievers even though emigration was obligatory to them), they (angels) asked them, “In what condition were you?”. They replied, “We were weak and oppressed on earth”. The Angels asked, “Was not the earth of Allah spacious enough for you to migrate therein?”
Such men will find their abode in Hell – what an evil destination!”
Ibn Kathir remarks: They were (wronging themselves) by refusing to emigrate. He continues by saying that this verse establishes a general rule which applies to anyone who is prevented from practising his religion, yet willingly remains among the disbelievers. There is no disagreement among the scholars, and the sources all state that this course of action is prohibited. 
Al-Bukhari relates that Ibn Abbas said that this verse was about “Some people from among the Muslims who stayed with the Pagans of Makkah, swelling their ranks, in the days of the Prophet. When fighting broke out some of them were killed and some wounded. Then Allah revealed the verse:
(Verily! As for those whom the Angels have taken (in death) while they are wronging themselves)”
Whatever excuses they may have offered were rejected by the revelation,
Say, ‘If your fathers, your sons, your brothers, your wives, your kinsmen, the wealth which you have acquired, the commerce in which you fear a decline, or the houses you love – if these are dearer to you than Allah and His Messenger, and striving hard and fighting in His cause, then wait until Allah brings about His Decision (Torment). Allah does not guide those who are AI-Faasiqun.
Anyone who refuses to emigrate uses one of these eight excuses. But these excuses have already been rejected by Allah, Who has said that those who make such claims are disobedient to Him, and this was specifically with regard to those who chose to remain in Makkah which is the holiest place on earth. Allah required the believers to quit this place, and even love for it was not an acceptable excuse for refusal. How would such an excuse fare then for places other than Makkah? 
The third group: are those who may remain among the disbelievers without impediment, and they are two categories:
1. Those who are openly able -to proclaim their religion and dissociate themselves from disbelief. When they are able, they clearly disassociate themselves from the disbelievers and tell them openly that they are far from truth, and that they are wrong. This is what is known as ‘Izhar ad-Din’ or ‘assertion of Islam’. This is what exonerates a person from the obligation to emigrate. As Allah has said: (Say, “0 Disbelievers, I do not worship what you worship and you are not worshipers of what I worship.. ).
Thus, Muhammad (peace be upon him), was commanded to tell the disbelievers of their clear disbelief and that their religion was not the same, nor was their worship, nor what they worshipped. That they could not be in the service of Allah, so long as they remained in the service of falsehood. He was commanded to express his satisfaction with Islam as his religion and his denial of the faith of the disbelievers. Allah SWT says:
Say (0 Muhammad): “0 mankind! If you are in doubt about my religion (Islam), then know that I do not worship what you worship besides Allah, rather I worship Allah Who causes you to die, and I am commanded to be among the believers. And (it is inspired to me): Direct your face (0 Muhammad) towards the religion Hanifan (Islamic Monotheism), and never be one of the Mushrikeen. 
Therefore, Whoever does this is not obliged to emigrate.
Asserting one’s religion does not mean that you simply leave people to worship whatever they please without comment, like the Christians and the Jews do. It means that you must clearly and plainly disapprove of what they worship, and show enmity towards the disbelievers; failing this there is no assertion of Islam.
2. Those who live amongst the disbelievers, and have not the means to leave nor the strength to assert themselves, have a license to remain. Allah SWT, says,
Except for the weak ones among men, women and children who are unable to devise a plan, nor to direct their way.
But the exemption comes after a promise to those who remain among the disbelievers, that,
Such men will find their abode in Hell – What an evil destination!
It is an exemption to those who could not devise a plan nor find any other way out. Ibn Kathir remarks: “These were people who could not rid themselves of the disbelievers, and even had they been able to do so, they would not have been able to direct their way” 
And what is wrong with you that you fight not in the Cause of Allah, and for those weak, ill-treated and oppressed among men, women, and children, whose cry is: “Our Lord! Rescue us from this town whose people are oppressors; and raise for us from You one who will protect, and raise for us from You one who will help’
So in the first verse, Allah swt mentions their situation, their weakness and inability to find any way to extricate themselves, and in the second, He mentions their plea to Allah to deliver them from their oppressors and to give them a protector, a helper and guide to victory. For these people Allah swt says:
For these there is hope that Allah will forgive them, and Allah is Ever Oft-Pardoning, OftForgiving.
Al-Baghawi commented that: “A Muslim who becomes a captive of the disbelievers must flee, if he is able, as he would not be permitted to remain under them. If they make him give his word that he would not run away if they were to release him, he should give them his word, but then he must try to escape; there would be noguilt upon him for his lie, since they had obligated him themselves. But if he had given them his promise, in order to ingratiate them to himself, he would be obliged to escape, just the same, but must also offer penance for his wilful deception of their trust”
The rulings about travel to disbelieving countries (Dar ul-Harb) for purposes of trade are broadly detailed. If you are able to assert your faith, while not supporting the disbelievers, then this is permitted. Indeed, some of the Companions of the Prophet (peace be upon him) travelled to some countries of disbelievers in search of trade, among them Abu Bakr as-Siddiq. The Prophet (peace be upon him) did not prevent them from this, as Imam Ahmad points out in his Musnad and elsewhere. 
If you are unable to assert your religion or avoid supporting them, then it is not permitted to venture amongst them for trading purposes. The subject has been addressed by the scholars and the relevant support for their position will be found in the Prophet’s Ahaadeeth. Allah has required all believers to uphold their faith and to oppose the disbelievers. Nothing is allowed to undermine or interfere with these obligations.
While this is quite clear from many different sources, we still find a carefree attitude among many Muslims today with regard to this subject. The forming of friendships with those who are rightly our enemies, and establishing communities in their countries has been trivialised. Remarkably, some Muslims even send their children to the West to study Islamic Law and Arabic in European and American universities! This will stand as an absurd monument to the foolishness of those Muslims of the twentieth century, who sent their children to the disbelievers to study Islamic Law and Arabic!
Our scholars have warned us enough of the dangers which these questions raise, and they have carefully explained the perils of such educational exchanges, and of the desire of the disbelievers to corrupt the minds of our youth to turn them away from Islam, so we should take time to consider what we are doing. 
2. Emigration from the Abode of Disbelief to
“Hijrah” is the Arabic word for emigration. It means, ultimately, to separate or abandon. In religious terminology it means to move from a non-Muslim place of abode to a place where there is a presence of Islam . It is a fact that those whose religion is Islam; which is based on directing all kinds of worship to Allah, rejecting and showing hatred to polytheism and disbelievers; will never be left at peace by the antithesis of Islam, as Allah has said:
They will not stop fighting you until they turn you away from your religion, if they are able 
and He says about the people of the Cave:
For if they come to know of you, they will stone you or turn you back to their religion, then you will never prosper 
and finally, about the disbelievers declared aim, Allah says:
Those who disbelieved said to their Messengers: “We will drive you out of our lands, or you shall return you to our religion”. So their Lord revealed this to them: “Surely We shall destroy the Zaalimun (disbelievers)”
Likewise, Waraqah Ibn Nawfal said, anticipating the mission of the Prophet “1 wish I could be young at the time when you will be driven away by your people.” He said, “Will they throw me out?”. “Yes, Nawfal replied, no one has ever come with a thing such as this who was not then driven away by his own people”. So it was that the Quraish first drove the Prophet (peace be upon him) from Makkah to Ta’if, then to Madinah; and some of his Companions emigrated twice to Abyssinia. 
The Hijrah is a vitally important aspect of Islam; it is at once the guiding principle of alliance and dissociation and the supreme example of it. The Muslims could never have abandoned their homes and families, exposing themselves to the pain of separation and the hardship of migration if it had not been indispensable to the practice of their religion and the assertion of Islam in the land. Allah promised these emigrants a great reward in this world and the next, saying:
Those who left their homes for the sake of Allah after having suffered persecution shall be settled in comfort in this world but in the next is the greater reward if they but knew. Those who were steadfast and who upon their
Lord totally depend.
Hijrah has a comprehensive meaning as understood in Islam. It is not simply just the act of moving from one place to another; from a non-Muslim country to a Muslim country. Ibn al-Qayyim explains that it is, in fact, an emigration of the body and the spirit. A physical movement from one place to another and a spiritual migration to Allah and His Messenger (peace be upon him). It is this second migration which constitutes the real migration, as the body simply follows the soul. Thus, the meaning of moving from one thing to something else is that the heart moves from the love of something other than Allah to love of Allah; from servitude of something or other to the service and worship of Allah; from fear of something or other to hope in and reliance upon Allah. It is Allah Who is the object of one’s hope and fear; prayers are addressed to Him; and He is the One before Whom one feels humility and awe. This is the meaning of flight which Allah mentions in the command: (So flee to Allah). 
This is the essence of monotheism (Tawhid); that you abandon all else and flee to Allah. Flight is from something to something else, and in this case it is from whatever is odious in the sight of Allah to whatever He loves. This is essentially an expression of either love or revulsion. Whoever flees a thing exchanges an undesirable thing for something better, in response to his own preference. This kind of migration may be more or less strongly motivated depending upon the degree of love in one’s heart. The stronger or deeper the love, the more complete and secure is the migration. If this love is shallow then the migration is less secure, and this may continue to the point of complete indifference. 
The rulings regarding actual physical migration from the lands of the disbelievers to a land of Islam is as follows:
Imam al-Khattabee  points out that in the early days of Islam physical migration was recommended but not required, as Allah says:
Whoever migrates for the sake of Allah will find refuge and great bounty in the earth . 
This was revealed when the pagan persecution of the Muslims at Makkah was on the rise, after the Prophet has left for Madinah. But after this they were subsequently commanded to follow him there in order to be with him. They were required to cooperate as a single community, to learn their religion from the Prophet and to get an understanding of it directly from him. At this time the greatest threat to the Muslim community was posed by the Quraish, who were the masters of Makkah. After Makkah fell, the obligation was again lifted and migration became once again a matter of preference. Bearing this in mind, we are in a better position to understand the report of Muawiyah who related that the Prophet (peace be upon him) said: “Migration will not end until repentance ends, and repentance will not end until the sun rises in the west”. And that of Ibn Abbas who said: “The Prophet (peace be upon him) said, on the day of the conquest of Makkah, ‘There is no migration (after the conquest), except for Jihad and good intentions, and when you are called for Jihad, you should immediately respond to the call” . The chain of narrators in Ibn Abbas’s Hadith is Sahih, but that of Muawiyah is disputed by some. 
Because of the significance of the Hijrah, especially in the early days of Islam, Allah swt severed the ties of mutual support between the Muslims who migrated to Madinah and those who chose to remain in Makkah, saying:
Indeed those who believe and who migrated and who struggle in the Path of Allah with their wealth and their lives, and those who gave them shelter and who gave them help, these are allies of one another. But those who believe yet did not migrate have no part in this alliance until they too migrate. If they seek your assistance in faith you must help them except against a people with whom you have a treaty. Allah is well aware of what you do 
Following this, Allah praises the migrants and the Helpers (Muhajirun and Ansar) saying:
Those who believe and who migrated and who struggled in the Path of Allah, and those who gave shelter and aid, these are the true believers. Forgiveness and bountiful provision are theirs. 
We have already discussed the Muhajirin and the Ansar, what we will look at now are those believers who did not make the Hijrah, but who stayed in Makkah the time of conflict. Allah says:
Verily! As for those whom the angels take (in death) while they are wronging themselves (as they stayed among the disbelievers even though emigration was obligatory for them), they (angels) say to them: “In what condition were you?” They reply: “We were weak and oppressed on earth”. The angels say: “Was not the earth spacious enough for you to emigrate therein?” Such men will find their abode in Hell – What an evil destination. Except for the weak ones among men, women and children who are unable to devise a plan, nor to direct their way. For these there is hope that Allah will forgive them, and Allah is Ever Oft Pardoning, Oft-Forgiving. 
Al-Bukhari relates that Ibn Abbas said that some Muslims used to live among the disbelievers, increasing their population during the Prophet (peace be upon him) era. They were killed or injured in the fighting, so Allah swt revealed: (Verily! As for those whom the angels take (in death) while they are wronging themselves).
Therefore, the believers who did not emigrate but who remained in their homes had no share in the war booty, nor in its fifth part, except in the battles in which they took part, as Imam Ahmad has stated. This is indicated by a Hadith mentioned by Imam Ahmad and also reported by Muslim on the authority of Sulaiman Ibn Buraida, on the authority of his father, that: “Whenever the Prophet (peace be upon him) appointed a commander over an army or a detachment, he advised him privately to be mindful of his duty to Allah and to guard the welfare of the Muslims who were under his command. Then, he said, “Fight in the name of Allah, and for His Sake. Fight whoever disbelieves in Allah. Do not embezzle the spoils, nor break your pledge, nor mutilate the dead bodies, nor kill children. When you meet your enemies, the polytheists, invite them to three things and if they make a positive response to you, accept it and withhold yourselves from doing any harm to them. Then invite them to migrate from their lands to the land of the Emigrants and tell them that if they will do so, they will have (all the privileges and obligations) that the Emigrants have; but if they refuse to migrate, tell them that they will be like the Bedouin Muslims and will be subjected to the Commands of Allah swt which are applicable to other Muslims and they will not be entitled to any booty nor Fai’ unless they perform Jihad along with the Muslims. If they should refuse, demand Jizyah from them; but if they agree to pay Jizyah, accept it from them and restrain your hands from them. But if they refuse to pay Jizyah,seek Allah’s Succour and fight against them…” 
The preceding discussion about Hijrah may be summarised as follows:
1. Migration from the lands of disbelievers to the lands of Muslims was mandatory in the time of the Prophet (peace be upon him), and it is still obligatory till the Day of Judgement. The obligation which the Prophet (peace be upon him) lifted after the conquest of Makkah was that of taking up residence near him. Whoever accepts Islam while living among those who are at war with Muslims must leave to make his home among the Muslims. 
This is supported by the Hadith of Mujaashi’ Ibn Mas’ud who said: “I took my brother to the Prophet after the Conquest of Makkah, and said, “0 Allah’s Apostle! I have come to you with my brother so that you may take a pledge of allegiance from him for migration.” The Prophet (peace be upon him) said, “The people of migration (i.e. those who migrated to Madinah before the Conquest) enjoyed the privileges of migration (i.e. there is no need for migration anymore).” I said to the Prophet (peace be upon him), “For what will you take his pledge of allegiance?” The Prophet (peace be upon him) said, “I will take his pledge of allegiance for Islam, Belief, and for Jihad” 
2. It is obligatory to leave the lands of the Bidah(innovation). Imam Malik said: “None of you may remain in a country where the Companions are cursed’ .
3. It is obligatory to leave a place where forbidden practices are rife since it is mandatory for Muslims to demand observance of the Law . In this regard, Ibn Taymiyyah said, “The state of a place reflects the state of a person. It is possible to be sometimes a Muslim and at other times a disbeliever; sometimes sincere and at other times hypocritical; sometimes good and pious and at other times rotten and corrupt. Thus, a person becomes like the place of his abode. The migration of a person from a land of disbelief and profanity to one of faith and probity is an expression of repentance and of his turning away from disobedience and perversion to belief and obedience. This is so until the Day of Resurrection.”
4. One must flee persecution and oppression. This is to be counted as one of the many blessings of Allah swt that he has given His license, to whoever fears for himself and his own safety, to go and find some sanctuary for himself. The first to do this was Abraham,~ who, when he was threatened by his own people said: (1 will emigrate for the sake of my Lord), (29:26), and, (1 am going to my Lord, He shall guide me), (37:99). Then there was Moses: (So he escaped from there, vigilant and fearing for his life, and said “My Lord deliver me from these oppressors” ), (28:21 ).
5. In times of epidemic, people were required to leave the city and remain in the hinterland until the threat of disease had passed. The exception to this is in times of plague. 
6. If one fears for the safety of his family or the security of his property then he must also flee since security of one’s possessions is like the safety of one’s person. 
Finally, migration, like anything else, is in the first instance a matter of intention, for the Prophet (peace be upon him) said: “Indeed actions are but by intention, and each will be rewarded according to his intent. So whose goal is to migrate for Allah and His Messenger, his migration is for Allah and His Messenger, and whose aim is to migrate to some worldly gain or to take the hand of a woman in marriage, his migration is to that which he has sought.”
Oh Allah please accept my hijrah and expiate my sins ameen
 Abdur Rahman Ibn Sa’dee, “Al-Fatawee as-Sa’diyya”, Vol. 1/92, 1st Edition, 13 8 8 A.H., Dar al-Hayat, Damascus.
 Ibid. Vol. 1/92.
 An-Nisa’: 97-98.
 “Al-Musnad”, Vol.4/99, Abu Dawud, Kitab al-Jihad, Vol.3/7, Hadith 2479, and ad-Darami, Kitab as-Siyyar, Vol.2/239. Albani classifies it as Sahih. See: “Sahih al-Ja’mi’ as-Sagheer”, Vol.6/186, Hadith 7346.
 Al-Jasaas, “Ahkam al-Qur’an”, Vol.3/216.
 Ibn Hazm, al-Muhalla’: Vol. 13/139-140
 Aal-Imran: 28.
 ‘Al-Ma’idah: 51.
 Ibn Ateeq, “Ad-Difaa “‘, p, 10- 12.
 Ibn Taymiyyah said in his book: “Iqtidha’ as-Sifat alMustaqeem”, p.200, that the chain of narration of this Hadith is Sahih.
 An-Nisa’: 91.
 An-Nisa’: 97
 “Tafsir Ibn Kathir”, 2/343, and Ibn Ateeq, “Ad-Difaa “‘, p. 13.
 “Sahih al-Bukhari”, Vol.8/262, Hadith 4596.
 AI-Ma’idah: 24.
 Ibn Ateeq, “Ad-Difaa “‘, p. 13-14, and see also, Ibn Ateeq’s “Bayan an-Najaat wal Fakak”, p.70-72.
 Yunus: 104-105.
 An-Nisd: 98
 An-Nisa’: 97
 “Tafsir Ibn Kathir”, Vol.2/343
 An-Nisa’: 75
 An-Nisd: 99
 Al-Baghawi, “Sharh as-Sunnah”, Vol. 10/246.
 This is quoted from the “al-Jami’ al-Farid’, but the author was unable to find any such reference in the Musnad.
 See: “al-Jami’ al-Farid” p.382, 2nd Edition.
 Two of these scholars are Muhammad Muhammad Hussein in his valuable books: “Al-Ittijaahaat al-Wataniyyah”, “Al-Islam wal Hadaara al-Gharbiyya” and “Husununa Muhaddada min Dakhilihaa”; also there is a valuable study by Sheikh Muhammad Lutfi as-Sabaagh called “Al-Ibtia’th wa Makhaatiruhu”.
 “Fath al-Bari”, Vol.1/16.
 Al-Baqarah: 217.
 Al-Kahf: 20
 Ibrahim: 13
 Ibnu Ateeq, “ad-Difaa “‘, pp. 18, 19, and “Seerat Ibn Hisham”, Vol. 1, p.254.
 ‘An-Nahl: 41-42
 Az-Zariyat: 50
 Ibn al-Qayyim, “Ar-Risaalat at-Tabuqiyyah” , pp. 14-18, 2nd edition, 1394, Egypt.
 His full name is Imam Hamad Ibn Muhammad Ibn Ibrahim Ibn alKhaftab, of the descendants of Zayd Ibn al-Khattab, he is known as Abu Sulayman. He was a jurist, narrator of Hadith, a poet, and a linguist Among his students, al-Hakim an-Nisaaburi. Al-Khattabee was born in Kabul in 319 A.H. and died in 388 A.H. For more information, see: the introduction of “Maalim as-Sunan” published . with “Sunan Abu Dawud’, Vol. 1/11, and az-Zarkali’s “Al-A’laam”, Vol.2/273,4th edition.
 at An-Nisa’: 100
 “Sahih al-Bukhari”, The Book of Jihad, Vol.6/37, hadith 2825
 Al-Khattabee, “Maalim as-Sunan”, Vol.3/352, revised by Ahmad Shakir and Muhammad Haamid al-Faqee, see also: “An-Naasikh wal Mansukh”, p.207.
 “Al-Anfal: 72.
 AI-Anfal: 74.
 An-Nisa’: 97-99.
 “Tafsir Ibn Kathir”, Vol.4/40.
 “Musnad Ahmad”, Vol.5/352, and “Sahih Muslim”, “The Book of Jihad’, Vol.3/1357, Hadith, 1731.
 Ibn al-Arabi, “Ahkaam al-Qur’an”, Vol.1/484, and an-Nawawi’s “Sharh Muslim”, Vol. 13/8, and “Ta/sir al-Qurtubi” Vol.5/308.
 “Sahih Al-Bukhari”, “The Book of Jihad’, 6/189, Hadith 3079
 Ibn al-Arabi, “Ahkaam al-Qur’an”, Vol. 1/484-485.
 Ibn al-Arabi, “Ahkaam al-Qur’an”, Vol. 1/484-485
 “Majmu’al-Fatawa”, 18/284
 Ibn al-Arabi, “Ahkaam al-Qur’an”, Vol. 1/485.
 “Sahih al-Bukhari”, “The Book of at-Tib”, Vol.10/142, Hadith :5686, and “Sahih Muslim”, The Book of al-Qisama”, Vol.3/1296, Hadith 1271. For the Hadith of plague, see: “Sahih al-Bukhari”, “The Book of at-Tib”, Vol. 10/179, Hadith 5728, and Muslim “The Book of as-Salam”, Vol.4/1741, Hadith 2219.
 Ibn al-Arabi, “Ahkaam al-Qur’an”, Vol. 1/486.
 “Sahih al-Bukhari”, “The Book o Bad’al-Wahy”, Vol.1/9, Hadith 1, and “Sahih Muslim”, “The Book of al-Imaara”, Vol.3/1515, Hadith 1907.
MAKING HIJRAH FROM ONE MUSLIM COUNTRY TO ANOTHER
By Shaykh Mashhoor Hasan Aal Salmaan (hafidhahullaah)
There has been an inundation of questions from Tunisia, this brother asks: O our Shaykh we request to know the ruling of making hijra from Tunisia to another Muslim country, because our land of Tunisia has become restricted for the Salafis within all affairs. It has become restricted for them in terms of provision, governmental bodies urge that they be sacked from employment, barriers are placed in front of them when they try to enter into free trade, they are also prevented from education, the beard is banned, the Gandoorah is also banned (2) (or the dishdaasha, (3) i.e. the Divinely Legislated clothes for males as mentioned within the Islamic texts), and so whoever does any of these things becomes monitored every week and books are also banned such as the books of tafseer and ’aqeedah. In short, Ahl us-Sunnah and tawheed are harmed and what happened in regards to the wearing of the jilbaab is not hidden from you.(4) They do not allow the Shari’ jilbaab they rather speak of the mutabarrij “jilbaab” which is prohibited. The Sufis and the Tablighis are respected while the people of Sunnah are constricted to the extent that many of the Salafees are put in prison oppressively.
Answer from Shaykh Mashhoor: It is obligatory for a Muslim to establish his deen, so when he is not able to establish his deen in a certain country then he should leave that place and go to another nearby country wherein he can establish his deen, or he can move from city to another city in this way. Which is more valuable the deen or the country? When the Prophet (sallallaahu ’alayhi wassallam) was not able to establish his deen in Makkah, he left it and went to Madeenah even though Makkah was the most beloved city to him. Hijra will remain until the Hour is established, so whoever is not able to establish his deen within a particular country should move to another country because the deen takes precedence over love of the nation and rather the deen takes precedence over everything. A man
who is unable to establish his deen, his prayer and is unable to cover his wife should move if he is able. If he is unable to move then he should shorten his beard and his wife should not go out much. By Allaah brothers a woman called me and said “I am in fear of the police in Tunisia, so all I can wear are long trousers and a shawl on my head, I’m unable to do more than this because the police are not sure if I’m uncovering my heard.” I have no idea where this “democracy” is?! Where is the freedom? You want democracy, so then leave the people on their religion! (5) By Allaah if the Salafees knew the reality of the Salafee da’wah then they would not be harmed for it is a da’wah to eemaan not a da’wah to bombings, causing explosions and killing people. It is a da’wah that calls to obedience to the rulers in that which is good, so I am so surprised that people can prohibit this da’wah. What is the benefit in prohibiting this da’wah? Individual rights are not from the Sharee’ah but are found within international laws and constitutions so then they have to leave people to what they do in terms of dress, keeping the beard and the likes. So it is waajib for a Muslim to reside within a country wherein he is able to establish his deen, prayer and the apparent actions, if he is unable then the Divine Legislation does not burden a slave with more
than he can bear.
1. From the Shaykh’s question and answer session dated 8 June 2008 CE: http://www.mashhoor.net
2. Translator’s Note: the Gandoorah is a term used in Morocco, Tunisia and Algeria for the long thobe worn by men, yet the term is also applied to the woman’s similar dress in those countries. ‘Gandoorah’ is also the applied to what is worn in North and West Africa by the practising Ahl us-Sunnah and usually has an embroided pattern on the chest and is baggy with the sleeves going up to the wrists or just passed the elbows and the sleeves are also baggy. There is a style which has shorter sleeves aswell, but what are mainly worn by Ahl us-Sunnah have baggy sleeves which go up to the wrists or just passed the elbows. It is more baggy than the average thobe yet not as baggy as that worn in Mauritania, similar to what is worn in Sudan but more baggy overall:
3. Translator’s Note: this is the common term for ‘thobe’ in Jordan.
4. Translator’s Note: Over the last ten years Tunisia has banned the wearing of hijab within public spaces and for government employees, the tyrannical regime claims that it is doing this in order to avoid “sectarianism”?! Tunisia also has a record of having rulers that the major scholars have had to advise over the decades. Imaam Bin Baaz (rahimahullaah) wrote a letter advising the former leader of Tunisia, Habeeb Bourguiba over his appearance on TV during Ramadaan in 1960 CE wherein Bourguiba openly drank on TV during Ramadaan saying that the economy is doing too well for the workforce to fast!? He stated on Tunisian TV on 5 February 1960: At a time when we are doing everything possible to increase our production, how can we resign ourselves to give up our efforts and permit the production level to descend to the zero mark? I do not believe that Islam should be able to impose such a sacrifice…this is an abusive interpretation of Islam. When fasting, man’s physical forces are so depleted that he is obliged to cease all activity. No dogma is justification for such a rhythm…all practices of this religion are issues of logical intentions. But when they become incompatible with the necessary struggles of this life, Islam must be corrected. See Clement Henry Moore, Tunisia Since Independence: The Dynamics of One-Party Government (Berkeley and Los Angeles: University of California Press, 1965), pp.56-57. One of the ministers wrote to Imaam Bin Baaz (rahimahullaah) thanking him for the advice saying that Islam is the religion of the state, Imaam Bin Baaz said that this is not enough and Bourguiba has to openly proclaim his tawbah and Islam, as he openly and boldly opposed Islam. This correspondence between Imaam Bin Baaz and Bourguiba and his aides was published and widely circulated. Bourguiba had also made heretical statements about the Qur’an. Refer to Majmoo’ al-Fataawaa Shaykh Bin Baaz, vol.1, p.84. Other scholars wrote to him requesting him to make tawbah and pronounce his Islam again. The name “Bourguiba” is spelt in Arabic as “Borqeebah” derived from “Booraqeebah” which itself is a name which is originally derived from the fus-ha “Aboo Raqeebah”, the name of one of his ancestors.
5. Translator’s note: what is hypocritical is that the Western media in particular love to regurgitate stories about women being forced to wear the hijab yet remain oddly silent when Muslim women are forced to take it off and are banned from studying due to covering! Such double standards are clear to those with justice. Tunisia is also a country which bends over backwards for the West, this seems to be the criterion in assessing human rights for some!
THE RELATIONSHIP BETWEEN HIJRAH AND JIHAAD
By Shaikh Husayn Al-’Awaayishah
From Al-Fasl-ul-Mubeen fee Mas’alat-il-Hijrah wa Mufaaraqat-il-> Mushrikeen (pg. 32-36)
Translated by Isma’eel Alarcon
It is essential for us to know that Hijrah done for the sake of Allaah, goes hand in hand with Jihaad, there being no difference between the two. In fact, it is the first stage from the (many) stages of Jihaad. This is because the person that migrates as a result of being harmed by the disbelievers, he will never sit down and stay lazy in the world. Instead, his yearning will be for Jihaad and he will make it his goal to fight in the Way of Allaah, hoping to gain Allaah’s pleasure.
And whoever reflects on the Book of Allaah will see that there is a close link between the word “Jihaad” and the word “Hijrah”. Just look at the following ayaat: “Verily, those who have believed, and those who migrated and waged Jihaad in the Cause of Allaah, all these hope for Allaah’s Mercy. And Allaah is Oft-Forgiving, Most Merciful.” [Surah Al-Baqarah: 218]
So the association between Hijrah and Jihaad is evidently clear, as there is no separation between the words “migrated” and “waged Jihaad”, since both are relative to the same pronoun (i.e., those). This is since Allaah did not say: “Verily those who have believed, and those who migrated and those who waged Jihaad in the Cause of Allaah.”
Allaah says: “So those who migrated and were driven out from their homes, suffering harm in My Cause, and who waged Jihaad and were killed (in My Cause), then verily, I will expiate for them their evil deeds and admit them into Gardens under which rivers flow (in Paradise). A reward from Allaah and with Allaah is the best of rewards.” [Surah Aali-'Imraan: 195]
And He says: “Verily those who believed and migrated (made Hijrah) and strove hard in Jihaad with their wealth and their lives in the Cause of Allaah, as well as those who gave them asylum and help – they are all allies to one another. And as for those who believed but did not migrate, you owe no duty of protection to them until they migrate. But if they seek help from you in Religion, then it is your duty to help them, except against a people with whom you have a treaty of mutual alliance. And Allaah sees all that you do.” [Surah Al-Anfaal: 72]
And He says: “And those who believed and migrated and strove hard in Jihaad in the Cause of Allaah, as well as those who gave them asylum and assistance – they are true believers. They will have forgiveness and a generous provision (in Paradise).” [Surah Al-Anfaal: 74]
And He says: “And those who believed afterwards and migrated and strove hard in Jihaad alongside you, they are all from you. But kindred by blood are nearer to one another (regarding inheritance) in the decree mentioned by Allaah. Verily, Allaah has knowledge over all things.” [Surah Al-Anfaal: 75]
And He says: “Those who believed and migrated and fought in Jihaad for the Cause of Allaah, with their wealth and their lives, they have the greatest rank in the sight of Allaah. They are the successful ones.” [Surah At-Tawbah: 20]
And Allaah says: “Then verily your Lord – regarding those who migrated after they had been put to trials and thereafter fought in Jihaad and were patient – verily, your Lord afterward is Most Forgiving, Most Merciful.” [Surah An-Nahl: 110]
So the foundation (asl) is to link the word “Jihaad” with “Hijrah”. As for the ayaat that do not mention the link between Hijrah and Jihaad, then they are very few and they contain reprimanding and condemnation of those who don’t migrate. An example of this is Allaah’s statement: “Was not earth of Allaah spacious enough for you to migrate therein?” [Surah An-Nisaa: 97]
This individual has not even complied with the smallest of requirements, so is it possible that something greater (such as Jihaad) can be sought from him?
Another example of this is found in Allaah’s saying: “So do not take any supporters from amongst them until they migrate in the Cause of Allaah.” [Surah An-Nisaa: 89]
And His statement: “And as for those who believed but did not migrate, you owe no duty of protection to them until they migrate.” [Surah Al-Anfaal: 72]
So is it likely that participation in Jihaad can be sought from one who doesn’t migrate?!
In some places, the incitement for performing Hijrah is mentioned only, and so it is not linked to the word “Jihaad”. An example of this is found in Allaah’s saying: “And whosoever migrates in the Cause of Allaah, he will find many dwelling places and plenty (of sustenance) to live by.” [Surah An-Nisaa: 100]
A majority of these kind of ayaat are mentioned in Surat-un-Noor because the context of their wordings relate to the one who refuses to make Hijrah. And Allaah knows best.
Also, when the scholars gave the reasons why Hijrah is recommended for an individual that is able to openly demonstrate and practice his Religion while not fearing fitnah, they mentioned that one of these reasons was so that the Muslims could have larger numbers and so that they could be prepared for Jihaad in the Cause of Allaah.
Furthermore, anyone that wants to research this issue of Hijrah will find the sources in the books of the scholars under the sections concerning Jihaad. And this is only because of the link and close relation between the two.
AUTHOR: Shaykh Husayn Al-’Awaayishah
SOURCE: His book Al-Fasl-ul-Mubeen fee Mas’alat-il-Hijrah wa Mufaaraqat-il-Mushrikeen
Chapter Six: Some Statements of the Scholars regarding Hijrah
Know, may Allaah have mercy on me and you, that there are many statements of the scholars  regarding the obligation of Hijrah on the person that:
1. Has the ability to make Hijrah,
2. Fears from fitnah, and
3. Does not have the ability to openly manifest his Religion amongst the disbelievers.
I will only mention those statements that I am able to. And I will also mention what I can from the statements of those (scholars) who viewed that Hijrah was recommended for the individual that:
1. Has the ability to make Hijrah, but
2. Also has the ability to openly manifest his Religion amongst the disbelievers.
The opinion of the majority of the scholars concerning Hijrah:
The great scholar Abu At-Tayyib Sideeq Ibn Hasan Ibn ‘Alee Al-Husaynee Al-Qinnawjee Al-Bukhaaree said in his book Al-‘Ibrah: “Al-Mawza’ee  said in Tayseer-ul-Bayaan : ‘The majority of the scholars have stated that performing Hijrah (migrating) from the Lands of Harb to the Lands of Islaam is obligatory. This ruling applies to a person that is not able to openly manifest his Religion. It is not obligatory on a person that is able to do that (manifest his Religion), whether through his relatives or through the leadership, just as it was permitted for ‘Abbaas (radyAllaahu ‘anhu) [to remain in Makkah]. However, performing Hijrah is much more preferable. This is how the ruling concerning Hijrah is in our time – it is obligatory on an individual that does not have the ability to manifest his Religion outwardly, and it is recommended for someone that does have the ability to manifest it outwardly. Innovations take the same status as disbelief, with regard to the obligation or recommendation of performing Hijrah. As for the remaining types of sins, then it is recommended that one perform Hijrah from them. In spite of this, Hijrah is not obligatory upon him for that purpose solely, unless the unlawful threatens to overtake him, for indeed seeking the lawful (halaal) is an obligation.”  Imaam As-Sana’aanee said in Subul-us-Salaam after mentioning the hadeeth: “I am free from every Muslim that establishes his residence amongst the disbelievers”: “The hadeeth is evidence for the obligation of making Hijrah (migration) from all of the lands of the disbelievers, and not just from Makkah. This is the opinion of the majority of the scholars.” Abu Bakr Muhammad Ibn ‘Abdillaah, better known as “Ibn Al-‘Arabee” (d. 543H), said concerning Hijrah : “It is divided into six categories:
The First: Leaving from the Land of War (Daar-ul-Harb) to the Land of Islaam.
The Second: Leaving from the land of innovation. Ibn Al-Qaasim said: ‘I heard Imaam Maalik say: ‘It is not permissible for anyone to reside in a land where the Salaf (predecessors) are reviled.’ This is correct, for if one is not able to change an evil, he must withdraw himself away from it. Allaah says: ‘And when you see those who engage in false conversation concerning Our Ayaat, by mocking at them, then stay away from them until they change their speech to another topic. But if the Devil causes you to forget, then after remembering, do not sit in the company of those who are wrong-doers.’ [Surat-ul-Ana’aam: 68] I once said to my Shaikh, the ascetic Abu Bakr Al-Fahree: ‘Why don’t you migrate from this land of Egypt to your own country?’ So he responded: ‘I do not like to enter a land in which ignorance is vastly predominant and intelligence is minimal.’ I said: ‘Then go to Makkah and establish residence in the proximity of Allaah and His Messenger, for I have come to learn that leaving this country is obligatory due to the innovation and haraam that exists in it.’ He then said: ‘There is much guidance and direction for the creatures, that lies in my hands, in this land, as well as teaching Tawheed, restraining others from deviant beliefs and supplicating to Allaah, the Most High.’
The Third: Leaving from the land in which the unlawful is dominant and widespread, for indeed seeking the lawful is obligatory upon every Muslim.
The Fourth: Fleeing from those things that are harmful to one’s body. This is a bounty from Allaah in which He has given us an allowance. So if a person fears danger for himself by staying in a place, then Allaah has permitted him to leave from it and to flee for his life’s sake, in order to free himself from that danger. 
The Fifth: Leaving for fear of getting sick in a land that has an unhealthy atmosphere and coming out from there to a land in which one can walk freely outside (without getting sick).
The Sixth: Fleeing from a land out of fear of harm being inflicted to one’s wealth. Indeed, the sacredness of a Muslim’s property is like the sacredness of his blood. And his family is equal in that respect, if not greater.” 
Ibn Qudaamah Al-Maqdisee (d. 630H) said: “People are divided into three categories with regard to Hijrah:
The First: This includes the one who it is obligatory upon and he is the one that has the ability to do it (i.e. perform Hijrah) while not being able to manifest his Religion in that land. Nor is he able to establish the obligatory requisites of his Religion due to his position of being in the midst of the disbelievers. This type of individual is obligated to make Hijrah due to Allaah statement: ‘Verily, as for those whom the angels take (in death) while they are wronging themselves, they (angels) say (to them): In what (condition) were you? They will reply: We were weak and oppressed on the earth. They (angels) will say: Was not the earth of Allaah spacious enough for you to migrate therein? Such men will find their abode in Hell – what an evil destination!’ [Surat-un-Nisaa: 97] The severe threat that is mentioned in this ayah is proof for the obligation (of Hijrah). Also, establishing the obligatory aspects of one’s Religion is an obligation in itself, for the one who is able to do that. And Hijrah is from the prerequisites of the obligatory and it is that which makes it complete. And whatever is essential for the completion of an obligation becomes obligatory in itself.
The Second: The one who is not obligated to make Hijrah. This is the one who has difficulty in doing it, whether it is due to a sickness, his being forced to keep his residence, or a weakness, as is the case with women, children and their likes. Hijrah is not obligatory upon this type of individual due to Allaah’s statement: ‘Except the weak ones among men, women and children who cannot devise a plan, nor are they able to direct their way. These are the ones whom Allaah is (most) likely to forgive, and Allaah is Ever Oft-Pardoning, Most Forgiving.’  And it is not described as being recommended because the one in this category is not able to do it.
The Third: The one who is recommended to do it, even though it is not obligatory upon him. He is the one who has the ability to make Hijrah, but yet he is also able to outwardly manifest his Religion while establishing his residence in the Land of Kufr. Thus it is recommended for him (to migrate to the believers), so that he may fight in Jihaad alongside them, add to the Muslim population and so that he can assist and support them. It is also so that he can free himself from adding to the population of the disbelievers, interacting with them and seeing the evil that occurs amongst them. Hijrah is not obligatory on him due to his ability to establish the obligatory aspects of his Religion, without having to migrate. This was the case with Al-’Abbaas (radyAllaahu ‘anhu), the paternal uncle of the Prophet (sallAllaahu ‘alayhi wa sallam), who used to reside in Makkah while he was Muslim.” 
Imaam Majd-ud-Deen Abul-Barakaat (d. 652H) said in his book Al-Muharrir: “Migrating from the Land of War (Daar-ul-Harb) is recommended for a person that is able to openly display his Religion while residing in a Land of Kufr.” 
Imaam Muhammad Ibn Ahmad Al-Ansaaree Al-Qurtubee (d. 671H) said after quoting Allaah’s saying: “And whosoever migrates in the Way of Allaah, he will find many dwelling places and plenty (of sustenance) to live by”: “Maalik said: ‘This ayah indicates that it is not (permissible) for anyone to reside in a land in which the Salaf are reviled and abused, without due right.’” 
Imaam An-Nawawee (d. 676H) said: “If it is the case that a Muslim is weak whilst residing in a Land of Kufr and he is not able to outwardly display and exercise his Religion, then it is forbidden for him to take residence there. In fact, he is obligated to migrate to a Land of Islaam. And if he is not able to do so, then he is excused until he attains the ability.” 
The following occurs in the Majmoo’-ul-Fataawaa of Shaikh-ul-Islaam Ibn Taimiyyah (d. 728H), where he (rahimahullaah) was asked on the land of Maarideen: “Is this a land at war with the Muslims or at peace with them? And is it obligatory for the Muslim who resides there to perform Hijrah from there to a Muslim land or not? If he is obligated to perform Hijrah, yet doesn’t migrate, and he assists the enemies of the Muslims with his body and his wealth, is he sinning by doing that? Is a person that accuses him of hypocrisy and who reviles him sinning or not?” So he (rahimahullaah) responded: “All praise is due to Allaah. The blood and property of a Muslim are forbidden (i.e. for other Muslims to abuse), even if they reside in Maarideen or elsewhere. Likewise supporting those who are outside the fold of the Religion of Islaam is forbidden, regardless if they are inhabitants of Maarideen or elsewhere. As for the one who resides there, if he has difficulty in establishing the application of his Religion, then he is obligated to make Hijrah from there. And if it is not this way, then it is recommended for him and not obligatory.” 
Al-Haafidh Ibn Hajr (d. 852H) (rahimahullaah) said in Al-Fath commenting on the hadeeth: “There is no (more) Hijrah after the Conquest”: “So whoever resides there,  from the Muslims, then he falls into either one of the following three categories:
The First: He has the ability to migrate from there. And he cannot openly display his Religion nor can he perform his obligatory duties. So making Hijrah from this land is obligatory on him.
The Second: He is able to make Hijrah, however, he also has the ability to openly demonstrate his Religion and fulfill his religious obligations. In this case, it is recommended for him to make Hijrah, since he will be increasing the number of Muslims in the land he migrates to, he will be assisting them and he will be able to make Jihaad against the disbelievers. Likewise, he will be safe from the betrayal and treachery of the disbelievers and he will free himself from seeing the evil that occurs amongst them.
The Third: He doesn’t have the ability to perform Hijrah. Thus he has an excuse for not migrating. Examples of this category are people such as those who are imprisoned or sick or other than that. In this case, his residing in that land is permitted. And if he encourages and forces himself to leave from there, then he will be rewarded.” 
The great scholar ‘Alaa-ud-Deen Abul-Hasan ‘Alee Ibn Sulaymaan Al-Mardaawee  (d. 885H) said: “Hijrah is obligatory on the one who is not able to openly display his Religion in a Land of War (Daar-ul-Harb), without any disagreement. A Land of War (Daar-ul-Harb) is any land in which the laws of the disbelievers are superior. Some scholars, such as the author of Ar-Ri’aayatain and Al-Hawaayatain, have added to this by stating that it includes any land that has an oppressive ruler governing it or any land of innovation (bid’ah), such as that which contains Raafidah and Mu’tazilah ideologies. I say that this is what is most correct. And this (obligation) is restricted to only the one who has the ability to do it (i.e. perform Hijrah). So if he is able to do it, then Hijrah is obligatory on him.”  Then he (rahimahullaah) said commenting on the phrase: “It is (only) recommended for the one who has the ability to do it (i.e. openly manifest and practice his Religion in that land)”:”This is the opinion that a majority of the scholars adhere to and it is that which has been absolutely asserted in the books Al-Hidaayah, Al-Mudhahhab, Masbook-udh-Dhahab, Al-Khulaasah, Al-Mughnee, Ash-Sharh, Al-Muharrir, Al-Wajeez and others. And it has been mentioned in the introduction of Al-Furoo’ and other books. However Ibn Al-Jawzee said that it was obligatory on him.” 
The great scholar Al-Manaawee (d. 1031H) mentioned the words of Al-Haafidh Ibn Hajr, while agreeing with them and he did not mention any statements that opposed or rejected them. 
Imaam Mar’ee Ibn Yoosuf Al-Karmee (d. 1033H) said in Daleel-ut-Taalib: “Hijrah is obligatory upon every individual that is not able to openly display his Religion in a place in which the laws of the disbelievers or misguided innovations are superior. But if he is able to openly practice and exercise his Religion, then it is (just) recommended.” 
The great scholar Mansoor Ibn Yoonus Ibn Idrees Al-Buhwatee (d. 1051H), the legal jurist of the Hanbalee school of thought in his time, said: “Hijrah is obligatory on a person that is not capable of openly demonstrating and exercising his Religion in an area in which the laws of disbelief are dominant and superior, or in which the laws of misguided innovations are dominant, such as that of the Mu’tazilah. Hijrah, meaning leaving from that land to go to the land of Islaam and the Sunnah, must be performed. This is due to Allaah’s statement: ‘Verily, as for those whom the angels take (in death) while they are wronging themselves, they (angels) will say: In what (condition) were you? They will reply: We were weak and oppressed in the earth. They (angels) will say: Was not the earth of Allaah spacious enough for you to migrate therein?’
Also the Prophet (sallAllaahu ‘alayhi wa sallam) said, ‘I am free from every Muslim that establishes his residence amongst the disbelievers. Their two (camp) fires should not be visible to one another.’ Abu Dawood and At-Tirmidhee reported this hadeeth and its understanding is: that one should not remain in an area filled with evil sinning people. Hijrah is recommended for the one who has the ability to openly display and exercise his Religion, while in the regions of a disbelieving land. This (recommendation) is in order that he may extract himself from adding numbers to the ranks of the disbelievers and so that he can be able to make Jihaad against them.” 
The great scholar Imaam Ash-Shawkaanee (d. 1255H) said: “If the main point of benefit (in this hadeeth) is the obligation of migrating from the Land of Kufr, then (know that) this obligation is not limited to just the Land of Kufr. Rather, this obligation of Hijrah is an instituted legislation and an established Sunnah. It is to be implemented when evil is openly proclaimed, when there is a lack of ability to stand up to enjoin the good and forbid the evil, and when there is a lack of people that are able to take away what is in the hands of those who consume the things that Allaah has made unlawful.
So it is an obligation upon the believer to save his soul and flee for the sake of his Religion, if he has the ability to do that. And he must look for a land that is void of the open manifestation of disobedience to Allaah, and (a land) that will result in no evil befalling him. If he cannot find such a place, then he is not able to do any better than what he is able to do. He must, however, enjoin the good and forbid the evil with his hand. And if he cannot do so, then with his tongue and if he cannot do that, then with his heart, as the most truthful of people (sallAllaahu ‘alayhi wa sallam) has advised us to do. And if he is able to isolate himself by closing his door and placing a barrier between himself and the evil-doers, then this is from the least of matters that is binding upon him.” 
He (rahimahullaah) also said: “If the open manifestation of disobedience found in another land is less than that found in his own land, that land becomes a prospective place for him to perform Hijrah to.”
Then he (rahimahullaah) commented on the words of Al-Mahdee (rahimahullaah) “except for a beneficial reason”, by saying: “Its meaning is apparent in that if the ‘beneficial reason’ is so that one can benefit a group of Muslims, so that they may remain victorious, such as by his participating in some events of enjoining good and forbidding evil or by his teaching the people the characteristics of good. If it is such that these things outweigh the benefit of him making Hijrah and fleeing for the sake of His Religion, then indeed (at that point) he is obligated to abandon Hijrah, in compliance with this legitimate beneficial reason.” 
Some comments on these last words of Ash-Shawkaanee (rahimahullaah): 1. Ash-Shawkaanee, in his commentary and compliance with the statement of Al-Mahdee, does not mention that this view applies to all of the Muslims, since it is obligatory upon everyone that is not able to openly manifest his Religion amidst the disbelievers to migrate. Rather, what he states here, is directed for a specific group of people and a particular party from amongst the Muslims, who possess a strong foundation in the practice of their Religion, their calling (da’wah) towards it and their knowledge of its affairs. This is why the conditions of enjoining good and forbidding evil and teaching the characteristics of good were mentioned. 2. These people will naturally serve to assist those that have difficulty in making Hijrah as well as those who are not obligated to migrate. 3. If this (view) is realized by being put into practice practically, and not theoretically, then indeed there is soundness to this view with regard to leaving off Hijrah. This is contrary to what has been stated by Al-Wanshareeshee (rahimahullaah) in his essay, which I have included separately in this research, as shall soon follow, with the Will of Allaah. 4. This opinion is one of the two opinions of Ash-Shawkaanee (rahimahullaah) for he has stated something contradictory to it in Nail-ul-Awtaar, in his refutation of Al-Maawiridee’s (rahimahullaah) statement: “If one is able to openly manifest his Religion in one of the Lands of Kufr, then this land becomes a ‘Land of Islaam’ due to it. Thus, taking residence in that land is better than leaving it for another, due to what can be expected from his causing others to enter into the fold of Islaam.”
Ash-Shawkaanee refutes him by saying: “And it is not hidden what is in this opinion from its conflicting with the ahaadeeth of the previous chapter, which indicate the forbiddance of residing in the ‘Land of Kufr’.” 
A summary of Ash-Shawkaanee’s words: In this fatwa (ruling) there is room for ijtihaad (further investigation) as well as a vast amount of discussion left to this matter. This (fatwa) does not apply to every Muslim, but rather to an exclusive group among them that consist of members that are strong in their Religion, knowledge and calling. And who can serve those that are not obligated to perform Hijrah or those that do not have the ability to do it. However, when any of these individuals is engulfed by or he fears the occurrence of affliction in his Religion, then indeed, he becomes obligated to make Hijrah from the Land of Kufr. Ash-Shawkaanee (rahimahullaah) also said: “Chapter: The permanence of performing Hijrah from the Land of War to the Land of Islaam: It has been related in Al-Bahr that migrating from the Land of Kufr is obligatory, according to the consensus of the scholars. This is such that if it is not done, it would be an encouragement to commit disobedience by doing the unlawful or abandoning the obligatory. Or the leader (Imaam) can seek it in order to strengthen his authority.” 
Al-Hijrah is of two categories, obligatory in one circumstance and highly recommended in another circumstance. The proof that it is obligatory under the first circumstance is the statement of Allah,عز و جل : ( إن الذين توفاهم الملائكة ظالمي أنفسهم قالوا فيم كنتم قالوا كنا مستضعفين في الأرض قالوا ألم تكن أرض الله واسعة فتهاجروا فيها فأولئك مأواهم جهنم و ساءت مصيرا * إلا المستضعفين من الرجال و النساء و الولدان لا يستطيعون حيلة و لا يهتدون سبيلا * فأولئك عسى الله أن يعفو عنهم و كان الله عفوا غفورا )
” Verily, as for those whom the angels take (in death) while they are wronging themselves, they say, ‘ In what condition were you?’ They reply, ‘ We were weak and oppressed on earth.’ They say, ‘ Was not the earth of Allah spacious enough for you to emigrate therein? ‘ Those will find their abode in Hell, and what an evil destination. Except the weak ones among men, women and children who cannot devise a plan, nor are they able to direct their way. For these there is hope that Allah will forgive them, and Allah is Ever Oft-Pardoning, Oft-Forgiving. “(An-Nisaa:97-99)
Ibn Katheer,رحمه الله تعالى, said in the explanation of this verse, “This noble verse is general for everyone who resides amongst the polytheists while he is able to make hijrah and he is not able to perform his deen, and in so, he is wronging himself and committing something forbidden by ‘Ijmaa’ (universal agreement of the Scholars) and by the explicit evidence of this verse.” Therefore, whoever does not leave the lands of disbelief while he is able to leave, and while he is not able to perform the deen, nor openly perform the deen and announce this deen and show pride in it, then he, and Allah’s refuge is sought, if he dies, he dies as a sinner committing a major sin.
 There are many statements of the scholars on this topic that I have not mentioned here due to my having already mentioned them in the previous chapter “Some of the texts related to Hijrah and Separating from the Lands of Shirk and Disbelievers”. However, this does not include the opinion of Ibn Al-’Arabee since I only mentioned it there in abridged form.
 This is an ascription to Mawza’, a large town in Yemen on the road from ‘Adan. Al-Mawza’ee died on 820H as is stated in Al-A’alaam (6/687). As-Saakhaawee described him in his book Ad-Daw-ul-Laami’ as: “The Imaam, the Usoolee.”
 This is the book Tayseer-ul-Bayaan Li-Ahkaam-il-Qur’aan of Jamaal-ud-Deen Muhammad Ibn ‘Alee Ibn ‘Abdullaah, better known as Ibn Noor-ud-Deen. He completed it in 808H as is stated in Idaah-ul-Maknoon (1/343). It has been preserved. The first volume of it is located in Basrah and it has 500 pages.
 Al-’Ibrah (page 233)
 Subul-us-Salaam (4/79)
 From the most important types of Hijrah is that which is done for the sake of seeking knowledge. And how many are the sincere and hard working ones who rose to fulfill this duty – and history is filled with this – leaving behind their families and close ones and their homelands and comfort, seeking to get closer to Allaah and rushing to Paradise, the width of which is like the width of the heavens and the earth. They travel through he lands, crossing past deserts and barren lands and enduring hardships and afflictions.
 He uses as proof for this, the fleeing of Ibraaheem and Moosaa.
 Ahkaam-ul-Qur’aan (1/484)
 Surat-un-Nisaa 98-99
 Al-Mughnee (10/515)
 Al-Muharrir (2/170)
 Al-Jaami’ Li-Ahkaam-il-Qur’aan (5/348)
 Raudat-ut-Taalibeen (10/282)
 Majmoo’-ul-Fataawaa (28/240)
 Meaning in a land that has not been conquered by the Muslims
 Fath-ul-Baaree (6/190)
 Abukl-Falaah ‘Abdul-Hayy Ibn Al-‘Imaad Al-Hanbalee said in his biography of him in Shadharaat-udh-Dhahab (7/340) concerning those who died in 885H: “In this year, among those who died was, ‘Alaa-ud-Deen Abul-Hasan ‘Alee Ibn Sulaymaan Ibn Ahmad Ibn Muhammad Al-Mardaawee As-Sa’adee, who later became As-Saalihee, Al-Hanbalee. He was the Shaikh, the Imaam, the great scholar, the Muhaqqiq, the Expert in his field, the marvel of his time, the Shaikh, Imaam and Rectifier of his madh-hab. Rather, he was the Shaikh-ul-Islaam without exception and the source in Islamic sciences by consensus.
 Al-Insaaf fee Ma’arifat-ir-Raajihi min Al-Khilaaf ‘Alaa Madh-hab Al-Imaam Ahmad Ibn Hanbal (4/121)
 Faid-ul-Qadeer (6/438)
 See Manaar-us-Sabeel fee Sharh Ad-Daleel (1/271)
 Sharh Muntahaa Al-Iraadaat (2/94)
 As-Sail-ul-Jaraar (4/576) of Imaam Ash-Shawkaanee
 As-Sail-ul-Jaraar (4/577)
 Here is the differing with regard to distinguishing the land of Islaam from the Land of Disbelief. Al-Maawiridee placed as a condition “one’s ability to manifest his Religion.” He says: “Then this land becomes a ‘Land of Islaam’ due to it.” So with this, the differing comes to an end. From that which the scholars defined the “Land of Islaam” with was: “The land in which the two Shahaadahs and the Prayer are manifest and in which an event of disbelief does not take place except with the permission of the Muslim authorities. It can be understood from his statement that the Muslims must be many and possessing power in that land and that there is a lack of disbelief and its people. This is how they will be able to make their Religion apparent and manifest and by that the land will turn into a Land of Islaam. And I don’t think anyone would say: “Traveling from the Land of Islaam is better than Residing in it.” This is why the scholars have made it recommended to perform Hijrah for the one who is able to manifest his Religion in the Land of Disbelief, so that he can add to the numbers of the Muslims and prepare for Jihaad in the Way of Allaah.
 Nail-ul-Awtaar (8/178)
 Nail-ul-Awtaar (8/179)
HIJRAH FEESABEELILLAAH: GETTING OUT OF DODGE!
By Beatrice Jordan
This is a compelling set of first hand accounts of brothers and sisters who have made, or attempted to make hijrah feesabeelillaah out of western lands over to Muslim countries. The accounts portray the realities from conception to the hardships of implementation.
A large percentage of the Muslims in North America and Europe are converts to Islam and because of their enthusiasm for the deen, they are interesting in exploring the possibility of moving to a Muslim country. The problem with moving to a Muslim country is that there are no clear guidelines as to what can happen, outside of a few stories that people may hear from those who have been there. Unfortunately, these stories are either over glorified fairy tales or sad stories of despair that may not tell the entire story.
“Getting Out of Dodge”, the second edition, is a compelling 122 page downloadable E-Book which provides first hand accounts from Muslims who have made, or attempted to make hijrah (migration) for the sake of Allah out of western lands over to Muslim countries. Getting Out of Dodge provides insight into the realities of hijrah from conception to the hardships of implementation. It fills that gap by providing detailed insight into one family’s journey from London to the United Arab Emirates, and two other families’ who moved from America to Sudan and Lebanon. It is a must read for anyone considering moving to a Muslim country or anyone interested in finding out how life is as a westerner in a Muslim country. The second edition of the book includes additional insights into two of the primary methods of making hijrah to a Muslim country.
Finding a job in a field that is in demand – insights on teaching English, jobs in the medical field, typical salaries and benefits, and more.
Entrepreneurship in Muslim countries – hard to find information on setting up a business enterprise in Saudi Arabia, United Arab Emirates, Qatar, and Bahrain. Information about residency visas, business licenses, taxation, legalities, financial investment requirements, foreign ownership of land, entrepreneurship in the Gulf, free trade zones, legal resources, business etiquette, and more… “Entrepreneurship is one surefire way of establishing yourself and your family in a Muslim country without having to worry about getting fired or upsetting your sponsor. If you lose your job, not only do you lose your source of income, but in many cases they also kick you out of the country. Brothers with financial backing and business acumen should explore this option and read up on the new regulations that are making it easier to become an entrepreneur in some countries in the Gulf…”
“Getting Out of Dodge”2nd edition is a 122 page E-Book. An E-Book is a book that is emailed to you that you can download and read on your hard drive or print at your convenience. This book is copyrighted and it should not be emailed to someone who has not paid for the book. The cost of the E-Book is $5.00
This link CLICK HERE will take you to a secure server where you will be able to order by Credit Card. If you do not have a credit card and would like to order by check or money order in dollars or pounds. Please make the check payable to ‘Beatrice Jordan’ and mail to :
c/o Getting Out of Dodge
1624 East Fayetteville Road
Riverdale, GA 30296
After the payment has been received, you will be emailed the E-book within 24 hours inshallah in standard RTF format which is a widely used format compatible with WordPad, Word, WordPerfect … on PCs and Macintosh. Please send an email to me at email@example.com advising me that the check has been mailed to ensure a timely response, in case the check has been lost in the mail.
~~~*~~~*~~~*~~~*~~~*~~~*~~~*~~~*~~~*~~~*~~~GETTING OF AMERICA
By Mark Ehrman (firstname.lastname@example.org)
Please forgive the form email, but my contact list has grown so large that this is the only way to keep everyone updated.
I wanted to thank you all for contacting me regarding the “Getting Out of America” guide. For those who haven’t been updated in a while, I have set up a webpage at http://www.gettingoutofamerica.com, which outlines what the project is all about and lists questions and topics we’re particularly interested in receiving input about. We’ve just updated it this week so there are some new questions that you might want to take a look at. If you’ve sent back your responses, thank you. If you haven’t yet sent back your responses, there is still time and we’d love to hear from you. If you want to add to what you’ve sent, please do. And if you know of other Americans living abroad — from students doing a semester in a foreign country to lifers who never want to return — please feel free to pass this info along.
Many of you have asked how your answers are going to be used. So here goes: We have been researching as much relevant information in regard to moving out of the country and living abroad as humanly possible. But because we do not wish to present a dry resource guide, we would like to “illustrate” it, if you will, with as many first-person dispatches as possible. These will be inserted into relavant sections of the book so that people can read about, and hopefully be inspired and instructed, by people who are actually living the life that is presented in that section. What we are NOT doing is putting together some kind of literary anthology.
We are still planning to release the book in 2006.
If you have any questions about where things are at, please don’t hesitate to get in touch and I will get back to you as soon as possible. If you are wondering about something you sent or just want an update or have emailed me and haven’t heard anything, by all means get in touch. I’ve gotten hundreds of emails and sometimes, unintentionally, people do fall through the cracks. There is only me and a part time assistant working on this, so please bear with.
If I have included you on this email list by accident or you don’t want to receive emails from me for any reason, I apologize. Please let me know and I’ll take you off the list.
All best wishes…
~~~*~~~*~~~*~~~*~~~*~~~*~~~*~~~*~~~*~~~*~~~HIJRAH: BEGINNING OF THE MUSLIM SOCIETY
Taken from Al-Ibaanah.com
The disbelieving chiefs of Makkah conspired to assassinate the last Messenger of Allah, Muhammad (sallallahu alaihe wa-sallam). Allah, the Most High sent Jibreel (alaihis salaam) to inform His Messenger (sallallahu alaihe wa-sallam) about the plots of the Qur’aish and to grant him the permission to leave Makkah and migrate to Madinah. The Qur’aish posted eleven assassins outside the Messenger’s house. They were to keep a vigil throughout the night and attack the Messenger of Allah (sallallahu alaihe wa-sallam) as soon as he would leave home. BUT, the One in Whose Hands lie all affairs of the heavens and the earths did not allow this devilish plan to succeed. “And (remember) when disbelievers plotted against you (O Muhammad (sallallahu alaihe wa-sallam) to imprison you, or to get you out (from your home, i.e. Makkah); they were plotting and Allah too was planning, and Allah is the Best of planners.” [Soorah Al-Anfal (8): 30]
Despite of their (Quraish’s) siege they laid to the Prophet’s house, their plan failed; Prophet (sallallahu alaihe wa-sallam) came out of his room and cast a handful of dust at the assassins and managed to escape in the protection of Allah through them reciting the verses: “And We put a barrier before them, and a barrier behind them, and We have covered them up, so they cannot see.” [Soorah Ya-sin (36): 9]
Prophet (sallallahu alaihe wa-sallam) proceeded to the house of Abu Bakr (radiyallahu anhu) and both set out southwards, clambered up the lofty peak of Mountain Thawr, and decided to take refuge in a cave. They confined themselves to the cave for three nights. The Quraish continued their frantic efforts to get hold of them, they declared that whosoever would seize Muhammad (sallallahu alaihe wa-sallam) will receive a hundred camels as reward, this spurred many people to try their luck, but none could succeed.
Prophet (sallallahu alaihe wa-sallam) reached Madinah safely in the protection of Allah, the Mighty and Majestic. The joyful news soon spread through the city, the shouts of “Alahu Akbar’ resounded and the Muslims rushed out of their houses to greet their noble guest. Though not wealthy, every Ansar was wholeheartedly eager and anxious to receive the Prophet of Allah (sallallahu alaihe wa-sallam) in his house. It was genuinely an unprecedented day in Madinah, a triumphal (victorious) procession.
This emigration of Prophet Muhammad (sallallahu alaihe wa-sallam) to Madinah marks the beginning of the Islamic calendar and the beginning of a New Society “the Muslim Society” A Society that could stand for the Islamic Call for whose sake the Muslims had been put to unspeakable tortures for 10 years.
No doubt, the construction of a society cannot be accomplished overnight or a year, indeed it requires a long time to build during which legislations and legalizations will run gradually in a complementary process with mind cultivation, training and education. Allah, the All-Knowing undertook legislations and His prophet (sallallahu alaihe wa-sallam) implementation and orientation.
The Prophet (sallallahu alaihe wa-sallam) established a code of brotherhood among the believers. It was by the Grace of Allah that he (sallallahu alaihe wa-sallam) erected the pillars of the new society, by wisdom and dexterity (skillfulness). He led the believers into the light of Islam, sanctified their selves, enjoined them to observe righteousness and praiseworthy manners and was keen on infusing into them the ethics of friendship, glory, honor, worship and first and foremost obedience to Allah and His Messenger (sallallahu alaihe wa-sallam). He inculcated in the minds of the followers clusters of virtues:
Abdullah ibn Salam (radiyallahu anhu) said: “When the Prophet (sallallahu alaihe wa-sallam) arrived in Madinah, I went to see him and I immediately recognized through his features that he would never be a liar. The first thing he said was: “Extend peace greetings among yourselves, provide food to the needy, maintain upright relations, observe prayer at night while people are asleep, then you will peacefully enter the Gardens (Paradise).” [Tirmidhee, Mishkat Al-Masabih (1/168)]
Once a man asked the Messenger of Allah (sallallahu alaihe wa-sallam) which of the merits is superior in Islam? He (sallallahu alaihe wa-sallam) remarked: “That you provide food and extend greetings to one whom you know or do not know.” [Saheeh al-Bukharee]
“The Muslim is that; one from whose tongue and hand the Muslims are safe.” [Saheeh al-Bukharee]
“He will not enter Paradise, he whose neighbor is not secure from his wrongful conduct.” [Muslim, Mishkat Al-Masabih (2/422)]
“None amongst you believes till one loves for his brother that which he loves for himself.” [Bukharee 1 /6]
“A Muslim is the brother of a Muslim; he neither oppresses him nor does he fail him. Whosoever removes a worldly grief from a believer, Allah will remove from him one of the griefs of the Day of Judgement. Whomsoever shields a Muslim, Allah will shield him on the Day of Resurrection.” [Mishkat Al-Masabih, (2/422), Saheeh al-Bukharee and Saheeh Muslim]
“He is not a perfect believer, who goes to bed full and knows that his neighbour is hungry.” [Mishkat Al-Masabih, (2/424)]
“The bonds of brotherhood between Muslims are like parts of a house, one part strengthens and holds the other.” [Saheeh al-Bukharee (2/890)]
“Believers in mutual love, are like the human body where, when the eye is in agony, the entire body feels pain, when the head aches, all the body will suffer.” [Saheeh Muslim]
“Do not have malice against a Muslim, do not be envious of other Muslims, do not go against a Muslim and forsake him. O the slaves of Allah! Be like brothers with each other. It is not violable for a Muslim to desert his brother for over three days.” [Bukharee (2/896)]
“Show mercy to people on earth so that Allah will have mercy on you in heavens.” [Mishkat Al-Masabih (2/424) ]
Abdullah ibn Mas’ud (radiyallahu anhu) once said: “If you are willing to follow a good example, then you can have a recourse in the tradition of the deceased, because the living are likely to fall in easy victims to oppression. Follow the steps of the Muhammad’s (sallallahu alaihe wa-sallam) Companion. They were the best in the nation, the most pious, the most learned and the least pretentious. Allah chose them to accompany the Prophet (sallallahu alaihe wa-sallam) and establish His religion. Therefore, it is imperative to get to know their grace, follow their righteous way and adhere as much as you can to their manners and assimilate (study, understand) their biography. They were always on the orthodox path. There is then the great Prophet (sallallahu alaihe wa-sallam) whose morals visible attributes, aspects of perfection, talents, virtues, noble manners and praiseworthy deeds, entitle him to occupy the innermost cells of our heart, and become the dearest target that the self yearn for. Hardly did he utter a word when his companions would race to assimilate it and work in its light.” [Mishkat Al-Masabih (1/32)]
These are some of the practices with which Prophet (sallallahu alaihe wa-sallam) build a new society, the most wonderful, and the most honorable society ever-known in history, so that they could become models of virtue to be copied by subsequent generations. On theses grounds, he strove to resolve the longstanding problems, and later gave mankind the chance to breathe a sign of relief after a long wearying journey in dark and gloomy avenues. Such lofty morale lay at the very basis of creating a new society with integrated components immune to all fluctuations of the time, and powerful enough to the whole course of humanity.
Today, as his (sallallahu alaihe wa-sallam) followers and the Muslim Ummah, it rests upon us to be in the lead and step forward in guiding the Muslims of today in establishing a well-built, powerful, and effective Muslim society on the basis of the Book of Allah and the traditions of our beloved Prophet (sallallahu alaihe wa-sallam). We are also responsible for extending this Muslim society throughout the human race. May Allah guide us in building and extending this Muslim Society and may He make our actions sincerely for His Face
QUESTIONS AND ANSWERS ON HIJRAH: EMIGRATING TO THE LANDS OF ISLAM
By Shaykh ‘Abdur-Rahman al-’Adanee
ADVICE TO MUSLIMS LIVING IN NON-MUSLIM COUNTRIES
By Imaam Muhammad Ibn Saalih al-’Uthaymeen
Overview: A much needed advice to the Muslims, and the Salafiyyeen specifically, concerning the many dangers and downfalls of living the disbelieving western society. The speaker vividly proves the obligation of migrating and residing in the lands of the Muslims.
~~~*~~~*~~~*~~~*~~~*~~~*~~~*~~~*~~~*~~~*~~~THE OBLIGATION OF HIJRAH FROM THE LANDS OF SHIRK AND KUFR
By Imaam Muhammad Naasirud-Deen al-Albaanee
Overview: Much needed advice of the muhaddith of the era to the Salafiyyeen in Holland concerning their situation in that country and the obligation upon them to migrate to the land of the Muslims. The Noble Scholar also covers many principles and foundations for the Muslim who wishes to migrate for the sake of Allaah.
~~~*~~~*~~~*~~~*~~~*~~~*~~~*~~~*~~~*~~~*~~~HIJRAH OF THE HEART AND PERSON
By Shaykh Ibn Al-Qayyim
The Shaykh distinguished between two main general types of hijrah:
1. Hijra of the Heart (or spiritual hijra)
2. Hijra of the Person (or the physical hijra)
The first and most important Hijrah is the Spiritual Hijrah or the Hijrah of the Heart, and this comes before the physical. This Hijrah is waajib and never ends even after performing the physical hijra. This Hijrah means to flee to Allah as Allah said “And flee to Allah”. Hijrah has two places, origin and destination. So one flees from the place of origin to the place of destination. How can this be with the heart? Well one flees from Shirk to Tawheed. From loving other than Allah, to loving Allah. From fearing other than Allah to fearing Allah. Fleeing from sins to the obedience of Allah. Fleeing from Bid’ah to the Sunnah.
The Physical Hijrah is a natural result of the Spiritual Hijrah. When a person performs the Spiritual Hijrah, he/she will eventually be fleeing from so much that his/her body physically can’t take staying where he is and will naturally yearn a place where it can worship it’s Lord comfortably. Not everybody is able to perform this physical Hijrah for any number of reasons, even though their hearts desire it. So what of those who remain in the lands of Sin, Kufr and Bid’ah? Are they to be forgotten? Are they bad muslims? Do they give up? No.
There is always a group of muslims in the non-muslim lands, these people are referred to by the scholars as the al-Aqalliyyaat. These people are necessary for supporting their own communities and to help spread Islam among the non-muslim people. The spiritual Hijra must continue always. Muslims need mosques, we need Halal Butchers, we need muslim schools etc.
Also, those who perform Hijra, is that it? Have they achieved everything? Do they stop performing Hijra since they are now where they want to be??? No. The spiritual Hijra must continue until death.
THE RULING OF RESIDING IN THE LANDS OF DISBELIEF
By Shaykh Muqbil ibn Haadee Al-Waadi’ee
Ash-Sheikh Muqbil was asked when he went to America for treatment the following question as is mentioned in Umm Salamah’s book: ‘Ar-Rihlah Al-Akheerah li Imaam Al-Jazeerah’ pages 189-190: “What is the ruling of residing in the lands of disbelief like America?”
The Sheikh answered: “That which I am on the opinion of, may Allaah protect you all, is that residing in this land is not permissible except for he who fears destruction for himself, someone fleeing from an oppressive ruler or someone who is sick while the doctors of other than this land are not capable of treating him, the point is he who fears destruction for himself.
We, when we used to hear in Yemen, and hearing about something is not like witnessing for verily it has been authentically reported on the Prophet, may the peace and blessings be upon him and his family, that he said: ‘News is not like eyewitnessing’ we used to hear and it is not like that which we have seen with our own eyes from the women.
So whoever is able to set out to an Islamic land, because it, despite the evil therein, especially Yemen and Saudia, there is much good therein especially in Najd and the land of the two harams (Makkah and Madeenah) and likewise in other lands like the villages in Yemen, for, all praise is due to Allaah, you don’t hear anything about this and that.
As for here (America) immorality and corruption as you all can see. And the Messenger, may the peace and blesssings of Allaah be upon him and his family, says: ‘I have not left a fitnah after me more harmful upon the men than the women.’ And he also says: ‘I have not seen from those deficient in intellect and deen she who has more ability to take away the heart of a man of resolve than one of you.’ And he says: ‘Verily the first fitnah of the children of Israa’eel was with the women, so beware of the dunyaa and beware of the women.’ And Allaah the most high says (the english meaning is) ‘…then be not soft in speech lest he in whose heart is a disease should be moved with desire…’ (Al-Ahzaab:32)
This (is the case) so what do you think about that which we witness from that which you know better than me. While I was in the airplane going from that land to this land which we arrived, I don’t memorize the names, and we found on the television (the screen on the plane) scenes to the point, by Allaah, I indeed wished for death, by my Lord, I indeed wished for death because of the scenes which we saw and the immorality and corruption. Allaah will not leave you to waste.
How many students of knowledge are patient upon 3,000 (Yemeni Riyals) and 4,000 and 5,000. Allaah the most high glorified be he blesses him in that (small amount of money) and the blessing is from Allaah the mighty and sublime. And Allaah is the one whose help is sought.”
HIJRAH CAN BE WAAJIB OR HARAAM
Taken from Hijrah Rulings by the Lajna ad-daa ima lil iftaa
1. The hijrah is Waajib: Where the rulers and those in authority do not uphold the limits set by Allaah and do not govern those who are under their care by the rules of Islaam, and in which the Muslims are not able to establish the rituals of Islaam.( From Hijrah Rulings by the Lajna ad-daa ima lil iftaa )
The hijrah is Haram: For those who are able to establish the rituals of Islam within their family and establish evidence against the rulers and people in authority, and bring about reform, making them change their ways, then it is prescribed for him to stay among them, because there is the hope that by staying there he may be able to convey the message and reform them so long as he is safe from temptation and fitnah..( From Hijrah Rulings by the Lajna ad-daa ima lil iftaa )
A BRIEF DISCUSSION ON HIJRAH
Shaikh ‘Abdur-Rahmaan bin Qaasim An-Najdee
Taken from his explanation of “Thalaathat-ul-Usool”
In his explanation (sharh) of Imaam Muhammad bin ‘Abdil-Wahhaab’s treatise Thalaathat-ul-Usool, Shaikh ‘Abdur-Rahmaan bin Qaasim [Died 1392H], may Allaah have mercy on him, said:
The author states: “Hijrah means: Moving from a Land of Shirk to a Land of Islaam.” This is in order to preserve one’s religion. The Muhaajireen (migrants) were called by this name because they left behind their lands and homes where they had grown up, for the sake of Allaah, and instead joined a land in which they had no family or wealth. This was the case when they migrated to Madeenah. Therefore, everyone that separates himself from his homeland is a Muhaajir (migrant). The root of the word “Muhaajarah” comes from breaking away, separating oneself and remaining far away from somebody.
The author says: “It is obligatory upon this ummah to migrate from a Land of Shirk to a Land of Islaam.” This is affirmed by the Book, the Sunnah and the unanimous consensus of the scholars. The one who abandons Hijrah is threatened with punishment. Several scholars have relayed that there is consensus on the obligation of Hijrah from the Land of Shirk to the Land of Islaam. In fact, Allaah obligated the Hijrah upon His Messenger (sallAllaahu ‘alayhi wa sallam) and his Companions before He obligated fasting and Hajj, as is agreed upon in the books of principles and subsidiary issues, and well known from the Religion by necessity.
His statement: “And this is everlasting until the (Final) Hour is established” is based on the unanimous agreement of the trustworthy scholars. Shaikh-ul-Islaam (Ibn Taimiyyah) said: “One cannot be safe from Shirk unless he remains far away from its adherents.”
The author continues: “The proof for this is Allaah’s saying: “Verily, as for those whom the angels take (in death) while they are wronging themselves…” i.e. by residing amidst the disbelievers. This ayah was revealed concerning a group of people from the inhabitants of Makkah who professed Islaam but yet did not migrate. So Allaah says: “Verily, as for those whom the angels take (in death).” He is either referring to the Angel of Death and his supporters or just the Angel of Death alone, since the Arabs would speak to one person using the plural form. “…while they are wronging themselves…” by abandoning Hijrah. “They (angels) will say (to them): ‘In what (condition) were you?’” Meaning: Why did you keep living here and not make Hijrah? This is a rebuking, reprimanding, and scolding type of question. Its meaning is: Why did you continue to live here and not make Hijrah? Which side were you on? This is even though the angels know well what side those who didn’t make Hijrah, after it was obligated on them, were on.
Allaah’s saying: “We were weak and oppressed in the earth” means: “We were not able to make Hijrah. We did not have the ability to leave our land nor to travel through the earth.”
“They (angels) will say: ‘Was not the earth of Allaah spacious enough for you to migrate therein?’” This refers to Madeenah – such that they migrate to it and abandon the people of Shirk. The angels did not accept their excuse. And in a hadeeth, it states: “Whoever commingles with a polytheist and resides with him, then he is indeed like him.” [Reported by Abu Dawood and others in various ahaadeeth]
Concerning Allaah’s statement: “…Such men will find their abode in Hell – what an evil destination”, this means: What an evil path to Hell. This shows that the one who abandons Hijrah after it has been made obligatory on him is committing one of the major sins.
Allaah’s saying: “…Except the weak ones among men, and women and children…” refers to those who are unable to perform the Hijrah. The word “children” here refers to both male and female children before the age of puberty.
“Who cannot devise a plan” means: To separate themselves from the polytheists. So these types of people cannot devise a plan or do not have monetary means or power to leave. “Nor are they able to direct their way” means: They do not know of any way to leave from Makkah to Madeenah, since it had become a land of Islaam.
“These are the ones whom Allaah is (most) likely to forgive” meaning: He will pardon those who failed to make Hijrah due to weakness and valid excuses. When Allaah uses “likely” for Himself, it is binding since it is something He desires.
“And Allaah is Ever Oft-Pardoning, Most Forgiving.” This means that He is Oft-Pardoning, overlooking their trespasses, and Most Forgiving to those who turn to Him in repentance. He does not burden a soul with a responsibility except that He gave it the ability to handle it.
Ibn ‘Abbaas said: “My mother and I used to be from among the weak ones, and the Prophet (sallAllaahu ‘alayhi wa sallam) would supplicate for the weak ones while in prayer.”
Allaah says: “O My servants who believe (in Me)! Verily, My earth is spacious.” Allaah orders His believing servants to migrate from the land in which they are not able to establish the Religion to His vast earth. So He informs us that the earth is not constricted, but rather vast, encompassing all of the creatures. If a person is in a land in which he cannot openly practice his Religion, then indeed Allaah has made the earth vast for him so that he could worship him in it as He has commanded him.
Hijrah is likewise obligatory upon everyone that resides in a land in which sins are openly committed and he is not able to change that. Allaah then says: “So to Me alone, perform your worship.” This means: “Single Me out in worship in My vast earth, which I created as well as everything upon it for you. And I created you upon it to worship Me.”
In a qudsee hadeeth, Allaah says: “Son of Aadam, I created you for My sake (i.e. to worship Me.), and I created all things for your sake.”
The author states: “Al-Baghawee, may Allaah have mercy on him, said…” His nickname was Muhyee-us-Sunnah, Abu Muhammad Al-Husayn bin Mas’ood Al-Faraa’. He was the author of the Tafseer, Sharh-us-Sunnah and other books. He passed away in 516H.
He (i.e. Al-Baghawee) said: ‘The reason for the revelation of this ayah was due to some Muslims who had resided in Makkah and did not migrate (to Madeenah). Allaah called out to them using the title of Eemaan (for them).” He reported this on a group amongst the Taabi’een. So he is implying that the one who abandons Hijrah after it has been made obligatory on him is not a disbeliever. Rather, he is sinful and disobedient by having abandoned it. So he is still a believer, but yet has deficient Eemaan. Therefore, he is one of the sinful believers.
The author (i.e. Muhammad bin ‘Abdil-Wahhaab) continues: “The proof for Hijrah from the Sunnah is…”, i.e. proof for the obligation of performing Hijrah from the Land of Shirk to the Land of Islaam from the Sunnah of Muhammad (sallAllaahu ‘alayhi wa sallam), which we were ordered to follow.
The Prophet (sallAllaahu ‘alayhi wa sallam) said: “Hijrah will not cease until repentance ceases…” This means: Migrating from the Land of Shirk to the Land of Islaam will not come to an end until the repentance comes to an end, i.e. until repentance ceases to be accepted from those who repent. This hadeeth shows that so long as repentance is accepted, Hijrah is obligatory due to its presence.
As for the hadeeth of Ibn ‘Abbaas: “There is no (more) Hijrah after the Conquest (of Makkah), but instead Jihaadand (good) intention” then what this means is: “There is no (more) Hijrah after the Conquest of Makkah from Makkah to Madeenah since Makkah had become a Land of Islaam after it was conquered. This was since a group of people wanted to migrate from Makkah to Madeenah thinking that this was something encouraged. So the Prophet (sallAllaahu ‘alayhi wa sallam) explained to them that he only encouraged this when Makkah was a Land of Disbelief. But as for when it became a Land of Islaam, then it did not apply anymore. So this means: “There is no (more) Hijrah from Makkah to Madeenah.” But as for the establishment and continuity of Hijrah from the Lands of Shirk to the Lands of Islaam, then this is well-known by way of the texts and unanimous agreement.
SOME ESSENTIAL POINTS ON HIJRAH FROM THREE SCHOLARS
Notes by Aboo Abdillaah Umar Bryant
Source from http://www.hijra.net/forum/
I would like to share with the brothers and sisters what I have gathered from the people of knowledge about Hijrah.
There are some essential points to consider here. And these points were mentioned to me in a sitting with the following people of knowledge: The Grand Muftee Shaykh Abdul Aziz Aali Shaykh, Shaykh Ubaid Al-Jaabiree, Shaykh Muhammad bin Rumzaan.
1- The present situation now does not necessarily require you make hijrah. (This is a general statement. EVERYONES SITUATION differs. YOUR situation may require it but before you can actually say it does lets hope you contacted a scholar first). 2
– Hijrah requires one to have PERMANENT RESIDENCY in the land. (A work and a tourist visa is NOT permanent residency brothers). Here in KSA for example we have some who have made hijrah from the US. First of all, the government has not allowed this (which is a point that should NEVER be overlooked by any SALAFEE), second of all what kind of hijrah does a man make when he is at the mercy of his sponsor? At any point the sponsor can say “we do not need you anymore” and the person must leave. The same thing applies to tourist visas. At any point the government can opt NOT to renew yours. Lets look at UAE for example. I know of a situation where a family kept renewing their tourist visa to the point where the border guard told them not to show up at that point of entry any more. Lets look at Yemen. The only thing I can say is may Allaah help those brothers who were denied entry and turned away at the airport and may Allaah help the many who were locked up and thrown out of the country for being their illegally. So permanent residency is required as mentioned by the people of knowledge.
3 – What land will give such a residency? This question was asked to me by all three of the aforementioned people of knowledge and of course I sat there looking stupid.
End of their speech.
Another important point to consider and seek clarity about is the ruler. Did the ruler open the door for hijrah? Is it allowed for a group of people to make hijrah to a land without permission of the ruler?
Unfortunately now a days many of the brothers and sisters are making hijrah with no knowledge of its rulings nor any counselling from the people of knowledge. This is of course is not our manhaj. We have been calling the people to the correct methodology for years but in this particular point we have fallen short of the mark indeed.
Its an all too familiar phenomenon that plagues the Muslims today. We have read the book Usoolu Thalatha but we overlook the essential point; “Knowledge proceeds action”. Knowledge here according to the explanation is that which every muslim must know to practice their religion properly. As it relates to the topic of hijrah, many do not have the knowledge and have acted.
Some of the the brothers and sisters remind me of the Jihaadis. Not the ones who sit around and run their mouths all day rather those who went to places like Afghanistan, Kashmir, and Bosnia and fought only to find out later what they were doing was not a jihaad legislated by the Book and the Sunnah. The same thing is repeating itself amongst those closest to the Sunnah! The jihaadis went to these lands solely based on emotion and vigor and likewise, the same thing is occuring in the name of “hijrah”. The jihaadis took many general fatwas (such as jihaad is fard ayn) and got on the plane, in this case, many take the general obligation of hijrah and got on a plane. How many actually asked an scholar the permissibility of such an action? How many people wanted good but it never reached them? Many are taking the GENERAL obligation of HIJRAH and making moves without seeking the details. Such is the case of those who have no patience and make moves on zeal and no knowledge. Zeal and knowledge must go hand and hand brothers or you will find yourself in a bad situation. How many have actually called a scholar and asked him concerning HIS situation and whether hijrah is obligation upon HIM?
The reality is this, once you make that niyyah for hijrah you are binded by certain rules. How many are actually following the rules and how many are following their hawa? How many of those who made hijra have actually returned to the US or any other place they made “hijrah” from? It was the same with the Jihaadis, they went to fight “jihad” for the summer as if it were a vacation and came home to the LANDS OF THE KUFFAR in the winter!!!
Now I am not in anyway advocating one remain in America or any of the lands of kufr for that matter. But MAKING THE NIYYAH FOR HIJRAH and doing it is NOT like the one who goes and works or studies in the muslim lands and intends to die there.
We should definately stick to the speech of the SCHOLARS and not follow our emotions simply because we are ready to leave. I am certainly not trying to burn anyones bridges here but we should take the advice of those who know and those who have already gone through the aches and pains as well so that we can avoid them.
And Allaah knows best
Aboo Abdillaah Umar Bryant
BREAKING A LEASE IN ORDER TO MAKE HIJRAH
By Shaykh ‘Ubaid Al Jaabiree
Translated by Umm ‘Abdir Rahmaan Hanim
Source 2/28/04 at Masjid As Salafiyyah Via Tele-link: Madeenah K.S.A/Toronto Ont. Canada
Q. A person wants to make Hijrah, they have a lease on an apartment. Can the lease be broken to make Hijrah?
A. No, you can’t break the lease. If the landlord agrees, then yes. Find someone to rent it, then free yourself.
CAN A MUSLIM WOMAN MAKE HIJRAH?
By Umm Abdillaah al-Wadi’yah (daughter of Shaykh Muqbil rahimahullah)
Contributed by Umm Asiyah Hoda(n) Abdullah Al-Hussein( Toronto, Canada)
Recently a sister and I called Umm Abdillaah al-waadi3iyah and she was asked about making hijrah to the lands of Islam for a Muslim woman. From what the Noble Shaikha, hafitha ha Allaah ta3aalaa, said was: “The only time a Muslim woman can travel without a mehrem is when she is making hijrah. Be careful, however, once you make hijrah from a land, you can only return to it for up to 3 days maximum.”
Note from Sis Umm Asiyah: Of course this is the general rule. There are specific fatawaa that ahlul 3ilm have issued for issues such as giving da3wa, considerably difficult circumstances and so on but again the general rule is that you can only return for a maximum of 3 days. This general rule may make sisters think twice before making hijrah in order to travel alone.
THE DESCRIPTION OF THE WEAK ONE WHO IS EXCUSED FROM HIJRAH
By Ash-Sheikh Hamad ibn Ali ibn Ateeq An-Najdee
Taken from “Sabeel An-Najaah…” as is mentioned in the book ‘Majmoo’ah At-Tawheed’ pages 369-370
Translated by: Abdullah MacPhee in Daarul-Hadeeth Dammaaj
As for the fifth issue, and it is the issue of weakness, indeed many people, rather, most of those who are attributed to knowledge in these times are mistaken in the meaning of weakness and what is intended by it. And Allaah has explained that in His Book a clear explanation. He said:
وما لكم لا تقاتلون في سبيل الله والمستضعفين من الرجال والنساء والولدان الذين يقولون ربنا أخرجنا من هذه القرية الظالم أهلها واجعل لنا من لدنك وليا واجعل لنا من لدنك نصيرا “And what is wrong with you that you do not fight in the cause of Allaah and for the weak ones from men and women and children those who say: ‘Our Lord, get us out of this town who its people are oppressors and raise for us from You one who will protect and raise for us from You one who will help.” An-Nisaa: 75
So He d made clear their statement which shows that they did not reside choosing to reside, and that is because they supplicate Allaah to get them out and that indicates their desire to leave and that it is not possible for them. And their describing the people of the town with oppression also indicates that, and their asking their Lord to raise for them a protector who protects them and they protect him and to raise for them a helper to help them against their enemies who they are amongst them.
And He said: إِلاَّ الْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاء وَالْوِلْدَانِ لاَ يَسْتَطِيعُونَ حِيلَةً وَلاَ يَهْتَدُونَ سَبِيلا ً “Except the weak ones among men, women and children who cannot devise a plan, nor are they able to direct their way…” An-Nisaa: 98
He mentioned in this verse their condition which they are upon and that is they cannot devise a plan. Ibn Katheer said: ‘They are not able to free themselves from the Polytheists and even if they were able they don’t know how to take the route and because of this He said: لاَ يَسْتَطِيعُونَ حِيلَةً “…who cannot devise a plan…”
Ikrimah said: Meaning to depart to Madeenah. وَلاَ يَهْتَدُونَ سَبِيلا “…nor are they able to direct their way…”
Mujaahid and Ikrimah said: Meaning a route.’ End quote (from Ibn Katheer).
In summary, the weak ones they are those who are not able to leave from being amongst the Polytheists and they with that يقولون ربنا أخرجنا من هذه القرية الظالم أهلها واجعل لنا من لدنك وليا واجعل لنا من لدنك نصيرا They say: ‘Our Lord, get us out of this town who its people are oppressors and raise for us from You one who will protect and raise for us from You one who will help.’ And they with that don’t know the route.
So whoever this is his condition and speech: فَأُوْلَـئِكَ عَسَى اللّهُ أَن يَعْفُوَ عَنْهُمْ وَكَانَ اللّهُ عَفُوًّا غَفُورًا “For these there is hope that Allah will forgive them, and Allah is Ever Oft-Pardoning, Oft-Forgiving.” An-Nisaa: 99
As for if he is able to leave from the lands of the Polytheists and the only thing which prevents him from doing that is greed for his homeland or his tribe or his wealth or other than that, Allaah d has not excused the one who uses that as an excuse and He called him someone wronging himself. He d said: إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلآئِكَةُ ظَالِمِي أَنْفُسِهِمْ قَالُواْ فِيمَ كُنتُمْ قَالُواْ كُنَّا مُسْتَضْعَفِينَ فِي الأَرْضِ قَالْوَاْ أَلَمْ تَكُنْ أَرْضُ اللّهِ وَاسِعَةً فَتُهَاجِرُواْ فِيهَا فَأُوْلَـئِكَ مَأْوَاهُمْ جَهَنَّمُ وَسَاءتْ مَصِيرًا “Verily, as for those whom the angels take (in death) while they are wronging themselves they say: ‘In what condition were you?’ They reply: ‘We were weak and oppressed on earth.’ They say: ‘Was not the earth of Allah spacious enough for you to emigrate therein?’ Those will find their abode in Hell, and what an evil destination.” An-Nisaa: 97
ASH-SHAYKH AHMAD AN-NAJMEE CLARIFIES HIS STATEMENT ON HIJRAH
By Shaykh Ahmed an-Najmee
Taken from: Recorded phone conversation by students in Dammaaj, Yemen
All praise is due to Allaah. On the morning of Yawm Ath-Thulathaa on the fourth day of the month of Rabee’ Ath-Thaanee, 1427, the brother ‘Abdul Hakeem Ar-Raimee and I called Ash-Shaykh Ahmad An-Najmee to clarify his statement in his explanation of Al-Usool Ath-Thalaathah. The brother ‘Abdul Hakeem Ar-Raimee is a Yemenee student here in Dammaaj who frequently travels to Saudia and sits with the Scholars there and he is the one who presented the question.
The brother ‘Abdul Hakeem said: This is a question from our brothers, from our American brothers. He said:
Yaa Fadeelah Ash-Shaykh, may Allaah grant us and you Tawfeeq (success), we have a question pertaining to those who Allaah has guided them to Islaam in the lands of disbelief and they want to make hijrah from those lands to the lands of the Muslims.
From that which is well known, Yaa Shaykh, is that many of these states/countries in the lands of the Muslims don’t carry out the right of the Muhaajir from the lands of disbelief and that in front of the Muhaajir are obstacles from residency visas and other than that, so is it permissible for us to make hijrah from the lands of disbelief to the lands of the Muslims by way of these residency visas that have an appointed term, for verily many of us reside in the lands of the Muslims with the intention of hijrah by this way, and when the period of the residency visa runs out the Muhaajir renews it if he is able to do that and if he is requested to leave the land he travels to another land from the lands of the Muslims. So is that permissible for us and is the one who does that considered a Muhaajir in the Sha’ree (Islamic legal) sense?
Na’am Yaa Shaykh Ahmad.
The Shaykh: All praise is due to Allaah. All praise is due to Allaah and may the peace and blessings be upon the Messenger of Allaah and upon his Family and his Companions. I say as Allaah (عز و جل) says:
فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ “So fear Allaah as much as you are able.” – At-Taghaabun (64):16
And wherever you are, O this Muslim, wherever you are verily your Islaam is recorded for you and your deeds if you act according to Islaam by deeds and belief and deeming what is permissible to be permissible and deeming what is forbidden to be forbidden and performing the obligatory acts and avoiding the forbidden acts, if you do that then this is preserved for you whether you are in a land of Islaam or in a land of disbelief. And then indeed Allaah does not leave to waste the deeds of one of you be he male or female, you are of one another (all of you are similar in that). So the Book of Allaah (عز و جل) states this clearly for us.
فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ “So fear Allaah as much as you are able.” – At-Taghaabun (64):16
And His statement, indeed Allaah does not leave to waste the deeds of one of you , to the end of that. We ask Allaah to grant us and you Tawfeeq and that He guide the people in charge of our affairs to work by that which pleases Him. And may the blessings of Allaah be upon our Prophet Muhammad and upon his Family and his Companions.
‘Abdul Hakeem: Yaa Shaykh, may Allaah protect you, here is a completion to the question. He says here:
Yaa Shaykh, some people understood from your footnote on Al-Usool Ath-Thalaathah that the one who has done that is not a Muhaajir in the Shar’ee sense because of your statement in the footnote: “However, hijrah must be in our present time with permission from the state made hijrah to, so if the state refuses to accept this Muhaajir then verily there is no ability for him or power except by Allaah. Things used to be easy. As for now, in hijrah there is difficulty, either from the side of the land which hijrah is made from or from the side of the land which hijrah is made to. So whoever it is possible for him to make hijrah to an Islamic land then verily it is incumbent upon him to do that.”
So what is your statement concerning this understanding Yaa Shaykh, and Yaa Shaykh, is it a must that the state knows that you are a Muhaajir or if he was to reside without informing the state, however, an official residency, can he do that while he is a Muhaajir?
The Shaykh: Hijrah is an affair of the deen and it is not necessary that the state knows. When Allaah knows from your heart that you have abandoned the lands of disbelief and you have come to the lands of Islaam intending hijrah to the lands of Islaam, then this, this is recorded for you with Allaah (سبحانه وتعالى) and it is known to Him whether the people know or not. My statement in this was only a…
(The phone card ran out and after calling the Shaykh back a few minutes later the brother ‘Abdul Hakeem said):
What is the comment on your statement in Al-Usool Ath-Thalaathah Yaa Shaykh?
The Shaykh: I say, the comment which is in Al-Usool Ath-Thalaathah it is that Allaah (سبحانه وتعالى) said in His Book… that the one who did not make hijrah with the ability (to do it) he will be asked and it will be said to him:
أَلَمْ تَكُنْ أَرْضُ اللَّهِ وَاسِعَةً فَتُهَاجِرُوا فِيهَا “Was not the earth of Allaah spacious enough for you to emigrate therein?” – An-Nisaa (4):97
However, if the person in our present time, he knocks on the doors and he is not responded to and he has not found, for example, an Islamic state that accepts him, a state has not allowed him to do hijrah, then he in this situation is excused. This is what I intended from this statement, meaning that he, the sin in leaving off hijrah falls away from him. If he for example searches for hijrah however, for example, the regulations prevent hijrah he is excused and the sin falls away from him.
‘Abdul Hakeem: Still Yaa Shaykh, if he traveled to a land from the lands of the Muslims and he did not inform it that he is a Muhaajir under the pretense, for example, of teaching or under the pretense of visiting his family or like that then he finds a residency in the same Muslim land without informing it that he came as a Muhaajir and he remains whatever Allaah wills.
The Shaykh: I say, it is not appropriate because he will be under the threat of being deported, that he be deported.
‘Abdul Hakeem: Even if he has a residency visa from them?
The Shaykh: If he has a residency visa from them then it is not that they don’t know he is a Muhaajir, meaning him being a Muhaajir (the word is not clear) hijrah is a matter between Allaah and between, between the servant and his Lord, whether the people know it or not. And Allaah (سبحانه وتعالى) gives him the reward of the Muhaajirs. However, if he, (the word is not clear) meaning without a residency visa, in this situation he will be under threat of being deported.
‘Abdul Hakeem: No, No. The speech is based on the residency visa, may Allaah protect you Yaa Shaykh.
(The Shaykh): And he exposes himself to degradation and being rebuked. However, if he has a residency visa then there is no Maani’ (prevention) for it.
‘Abdul Hakeem: Even if they don’t know he is a Muhaajir, as long as he resides an official residency even if they don’t know?
The Shaykh: Even if it is not stated that he is Muhaajir.
‘Abdul Hakeem: It is alright for him to remain in the lands of the Muslims.
The Shaykh: (The word is not clear, from my memory the Shaykh said he can do that)
‘Abdul Hakeem: May Allaah protect you Yaa Shaykh and bless you.
The Shaykh: (The statement is not clear, from my memory the last statement of the Shaykh was ‘he can do that’ and this is supported by ‘Abdul Hakeem’s repetition of what the Shaykh said ‘he can do that.’)
‘Abdul Hakeem: May Allaah reward you a good reward and bless you and give you Jannah Yaa Shaykh… May Allaah protect you and bless you. Wa Alaikum As-Salaam wa Rahmatullaah.
 The Shaykh, may Allaah protect him, is reciting from his memory and the proper recitation of the verse is (that which means): “That I will not leave to waste the deeds of one of you be he male or female, you are of one another…” – Aal ‘Imraan (3):195
RULINGS PERTAINING TO HIJRAH
By Ash Shaykh Sulaymaan ibn Saleemullah ar-Ruhailee
Taken from: Lessons in the Prophet’s Masjid (Dhul Qa’dah 1426, Tape 3, Side A)
Translated by Tahir Wyatt
Explaining the hadeeth “And hijrah erases (the sins committed) before it”, the Shaykh says: Hijrah is to migrate from the land of shirk to the land of Islam and its rulings vary.
[THE OBLIGATORY HIJRAH]
If a person residing in the land of kufr doesn’t have the ability to practice his religion and has the ability to migrate to Muslim countries (then hijrah is obligatory upon him). Hence, there are two stipulations:
(1) he’s unable to practice his religion in the land of kufr – so he’s not able to pray, fast, or carry out the obligations of his religion
(2) he has the ability to migrate to the land of the Muslims.
Ability (to migrate) may pertain to the individual or it may relate to an external matter. It may pertain to the individual in the sense that he’s physically capable of making the migration. It could also relate to an external matter in the sense that he finds an Islaamic country to seek refuge in.
If these two conditions are present, hijrah is obligatory upon him and he must migrate to the land of the Muslims. However, if he doesn’t have the ability to practice his religion but is also incapable of migrating, he is then lawfully pardoned (ma’dhoor) and it is upon him to fear Allah to the best of his ability.
[THE DESIREABLE HIJRAH]
If one has the ability to practice his religion in the land of the disbelievers, and he’s capable of making hijrah then it is desirable (mustahab) for him to do so even though it is not obligatory.
[WHEN IS IT RECOMMENDED NOT TO MAKE HIJRAH?]
If one has the ability to practice his religion in the land of the disbelievers, and is capable of making hijrah, however his presence in those lands is beneficial to the Muslims by way of teaching them beneficial knowledge and teaching them the sunnah then it is mustahab for him to stay and not to make hijrah.
Thus hijrah is a great, noble action which erases [the sins] that preceded it.
TYPES OF HIJRAH
By Ash-Sheikh Fawzaan
Taken from a post on Sahab.net titled للشيخ صالح بن فوزان الفوزان أعظم أنواع الهجرة – هجرة القلوب
Translated by Abdullah MacPhee in Daarul-Hadeeth Dammaaj
“All praise is due to Allaah the Possessor of grace and favor. He has legislated for His servants Hijrah of the hearts and Hijrah of the bodies, and He has made these two types of Hijrah remain across the course of time, and let there be for us in the history of your Prophet salAllahu ‘alayhi wa salam the best example to follow, and that is by following his footsteps and following his path and following him in his statements and his actions and his character as Allaah has ordered you to do that. He said:
“Indeed in the Messenger of Allaah you have a good example to follow for he who hopes for (the meeting with) Allaah and the last day and remembers Allaah much.” Al-Ahzaab: 21
In the beginning of the month of Muharram the people often talk about the Hijrah of the Messenger salAllahu ‘alayhi wa salam in khutbahs and lectures and in the different means of spreading information, and their talk usually does not go beyond being historical tales with which they fill their free time for a couple of days then it is left and forgotten about without having any effect on the souls or being an example to follow in actions and character, rather that does not go beyond being an annual custom uttered on the tongues without an understanding for the meaning of Hijrah and working by what it indicates.
Verily Hijrah, its linguistic meaning is for a person to separate himself from someone else with his body or with his tongue or with his heart. Its legal (Islamic) meaning is to leave the lands of disbelief or to leave the evil people or to leave the evil deeds and the blameworthy traits, and it is from the religion of Ibraaheem Al-Khaleel ‘alayhi salam whereas he said: “Verily I am going to my Lord He will guide me.” (As-Saaffaat: 99)
Meaning Muhaajir (migrating) from the land of disbelief to Imaan (faith), and indeed he ‘alayhi salam migrated with some of his offspring to Shaam where the sacred lands and Al-Masjid Al-Aqsaa existed and (he migrated) with the other part (of his offspring) to the lands of Hijaaz where the sacred land and the ancient house (the Ka’bah) existed as it has come in his supplication to his Lord: “Our Lord, I have settled some of my offspring in a valley with no cultivation by Your sacred house…” (Ibraaheem: 37)
And Hijrah is from the Sharee’ah of Muhammad salAllahu ‘alayhi wa salam whereas he ordered the Companions to migrate to Al-Habashah when the harm from the disbelievers in Makkah grew intense for them so they went to the land of the Habashah twice fleeing with their deen while the Prophet salAllahu ‘alayhi wa salam remained in Makkah calling to Allaah and he would encounter from the people the most intense harm and he would say: “My Lord, cause me to enter a sound entrance and to exit a sound exit and grant me from Yourself a supporting authority.” (Al-Israa: 80)
Then Allaah gave him permission to make Hijrah to Madeenah and He gave his companions permission to make Hijrah to it. So they without delay set out to do that fleeing with their deen and they left their homes and their wealth seeking bounty from Allaah and (His) pleasure and supporting Allaah (by supporting His religion) and His Messenger. Allaah has extolled them and praised them and has promised them the great reward. Hijrah was mentioned together with Jihaad in the Book of Allaah and the Muhaajirs became the best of the Companions due to the fact that they fled with their deen and left behind the most precious of things that they owned from houses and wealth, and relatives and tribe. They gave that up for Allaah and for His cause and seeking His pleasure.
And that became a legal ruling lasting until the occurrence of the final hour, for it has come in the hadeeth: “Hijrah does not cease until repentance ceases, and repentance does not cease until the sun rises from the west.”
So every person who is not able to openly perform his deen in a land, verily it is incumbent upon him to move from it to a land in which he is able to openly perform his deen. And Allaah has threatened he who is able to make Hijrah but has not made Hijrah. He Subhana wa Ta’alaa said: “Verily, as for those whom the angels take (in death) while they are wronging themselves they say: ‘In what condition were you?’ They reply: ‘We were weak and oppressed on earth.’ They say: ‘Was not the earth of Allah spacious enough for you to emigrate therein?’ Those will find their abode in Hell, and what an evil destination. Except the weak ones among men, women and children who cannot devise a plan, nor are they able to direct their way, for these there is hope that Allah will forgive them, and Allah is Ever Oft-Pardoning, Oft-Forgiving.” (An-Nisaa: 97-99)
This is a severe threat for he who leaves off Hijrah without an excuse, and this noble verse is general for everyone who resides amongst the polytheists while he is able to make Hijrah and he is not able to perform the deen, and that he is wronging himself and committing a forbidden act by ‘Ijmaa (consensus of the Scholars) and by the explicit text of this verse where He Subhana wa Ta’alaa says: “Verily, as for those whom the angels take (in death) while they are wronging themselves they say: ‘In what condition were you?’ They reply: ‘We were weak and oppressed on earth.’ ”
Meaning we were not able to leave the land or journey on the earth. And this excuse from them is not correct because they were able to make Hijrah and they left it off, and because of this the angels said to them admonishing them: “Was not the earth of Allah spacious enough for you to emigrate therein?”
So whoever is not able to openly perform his deen in a land, it is incumbent upon him to go to a land in which he is able to do that, for verily the lands of Allaah are spacious and they are not void of good lands. He Subhana wa Ta’alaa said: “He who emigrates in the cause of Allah will find on earth many dwelling places and plenty of provision,” An-Nisaa: 100
Meaning a place in which he can protect himself from the harm of the disbelievers and have abundance in sustenance. Allah gives it to him as a substitute for what he has left behind in his land from wealth, as He Subhana wa Ta’alaa said:
“And as for those who emigrated for the cause of Allaah after suffering oppression, We will certainly give them goodly residence in this world, and indeed the reward of the hereafter will be greater, if they but knew. Those who remained patient and on their Lord (alone) they rely.” (An-Nahl: 41-42)
And from the types of Hijrah is to abandon the sins from disbelief and Shirk (polytheism) and hypocrisy and the rest of the evil deeds and the blameworthy traits and bad character. He Subhana wa Ta’alaa said to His Prophet: “And keep away from ‘Ar-Rujz.” (Al-Muddath’thir: 5)
‘Ar-Rujz’ is the idols, and making hijrah from it is to abandon it and to free oneself from it and its people. And the Prophet salAllahu ‘alayhi wa salam said: “The Muslim is the one who the Muslims feel safe from his tongue and his hand, and the Muhaajir is the one who abandons that which Allaah has prohibited.”
Meaning to abandon that which Allaah has prohibited from the actions and character and statements and food and drink which is forbidden. All of these matters, it is incumbent to abandon them and stay away from them.
And from the types of Hijrah is to abandon the people of sin from the disbelievers and the polytheists and the hypocrites and the evildoers, and that is done by staying far away from them. Allaah Subhana wa Ta’alaa said: “And be patient with what they say…” (Al-Muzzammil: 10) Meaning be patient with what those who deny you say from the foolish ones of your people.
“And abandon them in a good way.” (Al-Muzzammil: 10) Meaning abandon them an abandonment that has no blame with it.
And from the greatest types of Hijrah is the Hijrah of the hearts to Allaah Subhana wa Ta’alaa by making worship sincerely for Him in private and public to the point that the believer does not intend by his statement and his action anything other than Allaah’s face. And likewise making Hijrah to the Messenger of Allaah salAllahu ‘alayhi wa salam by following him and giving precedence to obeying him and by working by what he brought. In summary this Hijrah is a Hijrah to the Book and the Sunnah abandoning the different forms of Shirk and innovations and superstitions and statements and methodologies that oppose the Book and the Sunnah.
So it has become clear from this that Hijrah is different types. They are: Abandoning the places of disbelief, and abandoning the false actions and statements, and abandoning the methodologies and statements and concepts that oppose the Book and the Sunnah.
So it is not the aim to talk about Hijrah in a story tale manner and in a historic rendition or to carry out for its occasion celebrations and festivities then it is forgotten and it does not have any effect on the souls nor does it effect behavior. For verily many of those who talk about the Hijrah at the beginning of the new year they don’t understand its meaning and they don’t act according to it. Rather, they oppose it in their behavior and their actions, for they talk about the Hijrah of the Messenger and his Companions and how they left the lands of disbelief going to the land of Islaam while they themselves reside in the lands of disbelief or they travel to it to spend (their) vacation or for amusement or to spend (their) honeymoon as they call it after getting married. They talk about Hijrah while they themselves don’t abandon worshipping graves and tombs. Rather, they worship that besides Allaah just as the idols are worshipped or greater. They talk about Hijrah while they themselves don’t abandon the false methodologies and the misguiding concepts. Rather, they make that a substitute for the Islamic Sharee’ah. They talk about Hijrah while they themselves don’t abandon the sins and bad character. They talk about Hijrah while they themselves don’t abandon the customs of the disbelievers and blindly following them. Rather, they try to resemble them.
So where is the meaning of Hijrah and its types in comparison to the actions of these people? Fear Allaah, O servants of Allah and take from the Hijrah and other than it from the events of the life of the Prophet lessons that you act upon in your life and don’t let your talk about Hijrah be merely statements on the tongues or ink on the pages. He Subhana wa Ta’alaa said: “And those who believed and emigrated and fought Jihaad in the cause of Allaah, as well as those who gave (them) asylum and aid, these are the believers in truth. For them is forgiveness and a generous provision.” (Al-Anfaal: 74)
HIJRAH AND RESIDING IN THE LANDS OF DISBELIEF
By Shaykh Al-Albani
Translated by Abdullah MacPhee in Daarul-Hadeeth, Dammaaj
In the tape series ‘Al-Hudaa wa An-Noor’ tape # 617, Al-Imaam Al-Albaanee was asked: “Residing in the lands of disbelief, like that is the question, the question is about this matter, and in addition to it the American people who are Muslims, the Americans who are originally Muslims, is it incumbent upon them to make hijrah from there?”
Al-Imaam Al-Albaanee answered: “Is there any doubt about that? Because of these people He said: ‘Was not the earth of Allaah spacious enough for you to emigrate therein’ (An-Nisaa: 97)
However before your last question, the first part, what is it? I don’t know do you still insist on asking it that we answer it?”
(The questioner): “I would be grateful if you were to answer.”
(The Sheikh): “What?”
(The questioner): “I would be grateful if you were to answer.”
(The Sheikh): “I believe the first part of the question would be understood inclusively from answering the second part of it, however, perhaps from that which is best is to explain what has come in the Sunnah from the authentic hadeeths which warn the Muslim from taking the lands of disbelief as a homeland. There is in the science of Fiqh and Usool a Qiyaas called Al-Qiyaas Al-Awlawee. If the people of the land born and hereditarily (from there) when they embrace Islaam it is incumbent upon them to make hijrah to the lands of Islaam then more so the one who is on the opposite of that, being born in the lands of Islaam and raised and brought up, it is not permissible for him to travel, and I don’t say make hijrah, to the lands of disbelief. This is even more so.
However, with that I say the hadeeths have come one after the other prohibiting the Muslim from traveling to the lands of disbelief. From that is the hadeeth which Abu Dawud transmitted in his Sunan on the Prophet (peace be upon him); that he said with the best form of expression: ‘Whoever is close together with the polytheist then he is like him.’
And the being close together mentioned is mixing together, meaning living together. And other hadeeths have come emphasizing this meaning with the clearest wording. He (peace be upon him); says: ‘The Muslim and the polytheist, their fire is not to appear to one another.’
The Muslim and the polytheist, their fire is not to appear to one another. This is an expression meaning that it is incumbent upon the Muslim that his residence be far away from the residence of the polytheist, because the Arabs from their custom is that they light the fire in front of their abodes, in front of their tents, so the fire appears to the one approaching from a distance. So it is as if the Messenger (peace be upon him) is saying to the Muslim; stay far away, stay far away as much as you can from having the disbelieving polytheist see your fire. The Muslim and the polytheist, their fire is not to appear to one another. A third hadeeth also emphasizes this, and it is his (peace be upon him) statement: ‘I am free from every Muslim who resides amongst the polytheists.’
These are very clear texts that emphasize that it is not permissible for the Muslim to reside amongst the polytheists. And the wisdom in that is very clear. Not from the analogical stand point or the intellectual standpoint or experience wise, because this is a secondary matter with regards to the traditional texts. There are some hadeeths which it is possible to use as a basis to use as an answer to a question that could occur to some minds when they hear those hadeeths. What is the secret? What is the purpose? What is the wisdom of the prohibition from the Messenger (peace be upon him) of the Muslim from living together with the polytheist? There are two hadeeths suitable to mention as an answer to this question. The first is his (peace be upon him) statement: ‘The example of the righteous sitting companion is like the one who sells misk. Either he gives you some as a gift or you buy from him or you smell from him a good fragrance. And the example of the evil sitting companion is like the ironsmith. Either he is going to burn your clothes or you are going to smell from him an offensive smell.’
This is the Messenger of Allaah (peace be upon him) bringing forth an example for the sitting on a reduced scale. A reduced scale sitting, you sit with one person. So he is saying to you, if he is righteous then the example of him is like the one who sells misk, to the end of the hadeeth, or if he is evil then he is like the ironsmith. Either he is going to burn your clothes or you are going to smell from him an offensive smell. The second hadeeth which emphasizes the first hadeeth and the reality increases it in emphasis, it is what Al-Imaam Muslim transmitted and perhaps Al-Bukhaaree also in the Saheeh on the Prophet (peace be upon him) that he said: ‘A man from those before you killed ninety nine people then afterwards he wanted to make Tawbah (repentance) so he asked about the most knowledge of the people on earth, so he was directed to a Raahib. He then went to him and said to him, ‘I have killed ninety nine people so is there any Tawbah for me?’ He said, ‘You killed ninety nine people and you ask is there any Tawbah for you! There is no Tawbah for you.’ He then completed with him number one hundred. Then he continued to ask until he was directed to a person of knowledge.’
Before hand he was directed to a Raahib, meaning an ignorant person engrossed in worship. So he gave a verdict with his ignorance so his outcome was that he added him to the murdered ones before him. The second time he was directed to a person of knowledge.
‘So he went to him and said to him, ‘I have killed one hundred people unjustly, is there any Tawbah for me?’ He said, ‘What prevents you from Tawbah? However, you are in an evil land so leave it to such and such town which its people are righteous.’ So he went to go to them, to the end of the hadeeth and it is well known inshaallaah.
The highlight is that this person of knowledge has an understanding of the Fiqh of this hadeeth or these hadeeths, and this does not declare impossible that these hadeeths the Messenger (peace be upon him) narrated them to us, this does not prevent this from being from the understanding of the Prophets beforehand (peace be upon him) because they all used to draw from one source of light (guidance). So therefore, this person of knowledge understands this reality, that the contaminated atmosphere it can infect the righteous person when he intermixes with it. This is an example from the stand point of diseases, the diseases that are contagious. And because of that it has come for this point the quarantine well known today and the Messenger (peace be upon him) has put in place his principle in the well known hadeeth: ‘If a plague occurs in a land and you are in it then don’t leave it, and if a plague occurs in a land and you are not in it then don’t enter it.’
Like that. Therefore, the Messenger of Allaah (peace be upon him) when he prohibited the Muslims from taking the lands of disbelief as a homeland, that is only to protect their Aqeedah, their worship, their manners. So because of this he made it incumbent not upon the polytheists, this is an important matter also, rarely have I addressed it when I speak about the likes of this issue, the Messenger of Allaah (peace be upon him) or the wise legislator, not only made it incumbent upon the polytheists when they embrace Islaam that they make hijrah to the lands of Islaam, rather he made it incumbent upon the Bedouins to make hijrah from their nomadic life to their sedentary life. This, in it is a regard for the same meaning because the Messenger (peace be upon him) says in some of the hadeeths: ‘Whoever becomes a Bedouin he becomes harsh.’
So when the Bedouin lives after being taught Tawheed and learning what is incumbent upon him for correcting his faith and his Islaam then he goes back to his nomadic area and lives there, he could be influenced by the harshness which is from the normal way of the Bedouins. So if the Messenger (peace be upon him) encouraged the Bedouins firstly to return to sedentary life, then he tied into that a legislative ruling, and it is that they don’t have any right to the spoils of war that the Muslims capture from fighting the disbelievers, then more so and more so and more so he makes it incumbent upon the Muslims to remain in their lands and that they don’t move to the lands of disbelief and polytheism and misguidance. Especially in these days because you know that the Jews and the Christians, even if they are misguided because of their going astray firstly from Tawheed which has reached them from their Prophets and again because of their denial of our Prophet (peace be upon him) they with that used to be upon something of good manners and good character and so on. And he who is in my age group or close to it, he knows that the women of the Christians in the lands of Islaam, they used to cover with a covering better than many of the Muslim women today. The meaning of this statement is that the people of the book, sinfulness and immorality and nudity was not widespread amongst them the widespread way that the people of intellect, if there are people of intellect amongst them from the disbelievers, complain about in their lands. So because of that how can it be permissible for a Muslim to expose himself to this society contaminated by immorality and this decadence? This is what I have in response to that question.”
Later on in the tape Al-Imaam Al-Albaanee said: “Here is a Shubhah that must be mentioned on this occasion and it is a deceptive Shubhah that many of the youths are deceived by. They say: ‘Yaa Sheikh, by Allaah, we here, religious freedom is more than that in our country.’ This from some angles is correct. However, I take them by surprise with the reality that they live in. I say to them: ‘Are you able to raise your voices with the Adhaan?’ He says: ‘No.’ I say: ‘Where is the freedom that you claim?’ Then I remind them of the long term. You, if you are fleeing with your deen, you cling, to the lands of disbelief, is it possible for you to conceive that you will be able to set up an Islamic state where you are in America, in France, and so on, except after centuries and long centuries? Which of the two affairs is more likely, that you return to your countries and work together with your brothers there to establish the Islamic society and the Islamic lifestyle from which springs the establishment of the Islamic state and ruling by Islaam, or is it more likely over there? No, by Allaah, they say, in the lands of Islaam it is more likely. Because changing those lands of disbelief to the likes of what the situation is in the Islamic lands requires centuries. Therefore you are living in delusions. You say: ‘We live in freedom greater than the lands of Islaam.’ This is a delusion and this is a fantasy. Yes you pray and you fast and so on, however, most of your fasting, most of your prayer is not in the legislated manner. Furthermore, put this regard aside, you hear from there problems which the youths are exposed to regarding marriage to some of the women of the people of the book, they claim, and having children afterwards, and the disputing when the woman divorces him, he did not divorce her, then his son or daughter remains with her not him and so on; Problems that we are constantly asked about. These don’t occur in the lands of Islaam. Due to that the reality which there is no doubt about is that it is not permissible for the Muslim today to live in the lands of disbelief. So if he is exiled from his land where he was born, it is allowed for him to move to another land from the lands of Islaam. This is what I recall or what I saw necessary to mention pertaining to examining this issue.
(A questioner): Yaa Sheikh, concerning this issue they mention something close to what you mentioned, a Shubhah that the lands have become similar in sinfulness and immorality, the lands of Islaam and the lands of disbelief, and the (Islamic) rulings are not being enforced. So what is your opinion?
(The Sheikh): We have said beforehand regarding sinfulness and immorality, it is not permissible to compare the lands of Islaam to those lands. As for regarding the rulings, correct, sadly, many of the Islamic rulings have been rendered void and have been abandoned. However, Qiyaas here is Qiyaas with the existence of the distinguishing factor because the lands of Islaam many of the rulings still exist in it upon Islaam and at the very least upon some of the Islamic madhhabs. As for there, only the Qaanoon (the man made law) exists there which has judicial power over all of them. So this also is a distortion. They want by it to justify what they are upon from the residing that opposes the Sharee’ah. Furthermore I also say, and as it is said: the speech is connected together, our Lord says in the Noble Qur’aan: ‘And whoever amongst you takes them as friends then verily he is one of them.’ (Al-Maa’idah: 51)
What do you think, the one who lives in a land of disbelief, is he having Muwaalaah (befriending, showing loyalty, supporting etc.) for that land or showing enmity to it? I want to hear the answer from the doctor to loosen up the atmosphere a little bit…
Whichever Muslim travels to a land of disbelief, is he having Muwaalaah for this land and its rulers or is he showing enmity?
(The doctor): No he is not having Muwaalaah, the land and its rulers and its government he is not having Muwaalaah for them.
(The Sheikh): He is not having Muwaalaah? Is he showing enmity?
(The doctor): He is averse, not showing enmity, yes showing enmity, however he perhaps does not do any act of enmity, however he is averse to it.
(The Sheikh): He is averse?
(The doctor): Yes
(The Sheikh): Then why does he take it as residence?
(The doctor): Because of this need as you have mention.
(The Sheikh): Na’am, in that case we say in response why… (A cut in the tape)
(The doctor): Because of the need to resided there.
(The Sheikh): However the need must prove to be true.
(The doctor): No, No. I am saying because of what you mentioned. The answer to your question is what you previously mentioned. The answer to your question is the Muslim who resides in the lands of the disbelievers, is he having Muwaalaah for them or showing enmity to them. If you consider merely residing Muwaalaah this is another matter. If you are asking about the Muwaalaah of the heart, no the Muslim is not having Muwaalaah for them, normally, he resides but he is not having Muwaalaah for them. Meaning he does not love them, pardon me, he is averse to their ways.
(The Sheikh): Pardon me, is Muwaalaah in the heart only or outwardly also?
(The doctor): In the heart and outwardly.
(The Sheikh): You intended in the heart.
(The doctor): He is not having Muwaalaah for them. He is not pleased with what they are upon. He disapproves of that. He calls to the opposite of it. He does not implement it upon himself. Meaning Muwaalaah is not materialized. I don’t see it to be materialized. He remaining amongst them is forbidden. This is a matter. As for Muwaalaah, it is not clear that he is having Muwaalaah. It is possible that he reside amongst a people while he is averse to them, averse to what they are upon.
(The Sheikh): Tayyib. He does not assist them, Yaa Ustaadh?
(The doctor): Yes he assists in the general way of life in the dunyaa. Is this from Muwaalaah?
(The Sheikh): Isn’t he upon their Qawaaneen (man made laws)?
(The doctor): Yes they rule him by it.
(The Sheikh): Tayyib. How is Muwaalaah? Muwaalaah is forbidden. How is it done?
(The doctor): Even in the lands of the Muslims we rule by un-Islamic laws.
(The Sheikh): pardon me, now let us finish with over there then we can come back to the lands of Islaam.
(The doctor): He firstly is residing with them. They themselves have the ability with the rule of law. They implement it, he carries it out. He is not able to avoid it, even if some avoid some things however he carries out most of it. However the laws of disbelief being implemented upon him, it is forced upon him. Is this Muwaalaah? This is a question that applies even to the lands of the Muslims.
(The Sheikh): No, No. It does not apply. Baarakallaah feek. However, I don’t know this jump, is it analogical, from the land of disbelief to the lands of Islaam.
(The doctor): No, it is a jump, the jump Yaa Sheikh is because of an answer to the question. Is merely their laws being applied on them, the laws are applied so he complies with them upon these laws. Is this Muwaalaah? The answer, yes their laws are applied on him. This is the answer to the question. Is this Muwaalaah? You mentioned that this is Muwaalaah. So I say if this is Muwaalaah then all of us in all lands, un-Islamic laws are applied on us.
(The Sheikh): They are not the same. Baarakallaah feek. I am going to say to you now as long as you continue to use Qiyaas. I say to you there is a very big difference. The Muslim he must have an abode, a place of shelter. He must have that. So he must have a land for this shelter, and this land it must either be a land, I don’t say Islamic now, let it be more specific than that beforehand, its residents are Muslims or another land its residents are disbelievers. So he chose to reside in the second land not the first, and another chose to reside in the first land. Is the example of the two the same?
(The doctor): No they are not the same.
(The Sheikh): Baarakallaah feek. That is what was thought. Because of that your Qiyaas of the land of disbelief with the Muslim land does not stand straight. Because the Muslim he must have as I have brought beforehand a place of shelter that he uses for shelter. Therefore, either this place of shelter of his is in a Muslim land or in a land of disbelief. So when he resides in a Muslim land, we say here going along with you, this one is forced to comply with this land in its rulings. However, I have said beforehand there is a difference between the rulings that are applied in the lands of Islaam and the rulings which are applied in the lands of disbelief even if it is five percent, ten percent whatever percentage. What is important is there is a difference. So this one who must have a place of residence and a residency, he is forced to live under these rulings. However, there is another difference. Now I bring forth for you an example for this land and that land. Regarding car insurance, in it as you know there are two types of insurance, compulsory insurance and voluntary insurance. Good, in some land he is forced to have the two types of insurance while in another land he is forced to have one type of insurance. The two lands in good and evil are similar, there is absolutely no difference, to bring the issue closer to comprehension. The Muslim chose the land in which the two types of insurance are forced on him. Is it said that this one is like the first one?
(The doctor): No, he is not like that one.
(The Sheikh): Therefore, Baarakallaah feek, it is necessary that the Muslim always takes into consideration that there is a difference. Let me mention an example, Muwaalaah, there is a difference in Muwaalaah. Muwaalaah is a must, like the Muslim who resides in the lands of Islaam and he pays many, many taxes and sales taxes. This one is excused. Where is he to go? Here it is not said to him: ‘Was not the earth of Allaah spacious enough for you to emigrate therein’ (An-Nisaa: 97)
As for that person who rules with a Qaanoon from beginning to end, he is a Kaafir, and every day, without exaggeration, at every interval changes enter it because it is from that which man has produced. The Qaanoon in the lands of Islaam is not like this in farness from Islaam. There is a difference in it be it small or large, this is not our subject. Therefore, we go along with you, the Muslim in the land of Islaam is having Muwaalaah, however, he is not able to do anything except this. This Muwaalaah is outward and it is not in the heart. As for there, it is in the heart and outward because he is able to escape from that by living in the lands of Islaam being forced to the likes of this bodily Muwaalaah not Muwaalaah of the heart. I hope that these matters are taken into consideration because the reality helps us to make the Muslims understand the Islamic rulings and so that they return to increasing the masses of their nation inside their land instead of increasing the masses of the disbelievers.
I put forth a very simple example. The Muslim in the lands of Islaam, Allaahu Akbar…
(I think there was a pause for the Adhaan)
Perhaps you recall with me a hadeeth in the Sunan of Abu Dawud and others. A man entered and said: ‘As-Salaamu Alaikum.’ So he (peace be upon him) said: ‘Ten.’ A second man entered: ‘As-Salaamu Alaikum wa Rahmatullah.’ ‘Twenty.’ A third man entered. He said: ‘As-Salaamu Alaikum wa Rahmatullah wa Barakaatuh.’ He said: ‘Thirty.’ They said: ‘O Messenger of Allaah, so and so entered so you said ten,’ to the end. He said: ‘The first said As-Salaamu Alaikum so ten good deeds were recorded for him. The second added so twenty were recorded for him. The third, thirty. These good deeds that the Muslim acquires in the lands of Islaam, does he acquire them there? What do you think?
(The doctor): No.
(The Sheikh): This is a very small example. So now I say to you, another example very small. This example differs from one Muslim land to another Muslim land, rather, from a Muslim locality to another Muslim locality in the same land, from a Muslim locality to another Muslim locality, rather, from house to house. Is there something more reduced than this? Is there something smaller than this? There is not. How is this? A Muslim land, however, and from it is this land, you say to him: ‘As-Salaamu Alaikum.’ He says to you: ‘Marhabaa.’ ‘When you are greeted with a greeting, greet in return with what is better than it or return it…’ (An-Nisaa: 86)
He is not raised in an Islamic manner. I am coming closer home a little bit with some small examples. As-Salaamu Alaikum, wa Alaikum As-Salaam. However, in the smallest example he entered and said: ‘As-Salaamu Alaikum.’ He left and said: ‘As-Salaamu Alaikum’ going about and automatically good deeds are recorded one after another. Allaah knows best from twenty four hours how much the total of these good deeds is. Why? Because he lives in a Muslim Salafee atmosphere. He knows his (peace be upon him) statement: ‘When one of you enters a sitting then let him give Salaams, and when he leaves let him give Salaams, for the first does not have more right than the second.’
This and other than it from the many examples that we have brought home to you the reality which we seek. It is not possible for you to see it in the lands of disbelief, never. And because of that we ask Allaah عز و جل to inspire our Muslim youths to return to the land of Islaam and that they learn the rulings of the Qur’aan and the Sunnah of the Messenger (peace be upon him) upon the methodology of As-Salaf As-Saalih and that they educate themselves and those they are close with upon this pure Islaam. And perhaps this much is enough inshaallaah. And all praise is due to Allaah Lord of all that exists.”