The Prophet's Hijrah in the Spotlight By Dr/ Ragheb Elsergany Introduction Succes Succ ess s of th the e Se Seco con nd "Aqa qaba bah h Pl Pled edge ge"" re resu sult lted ed in a considerably increase of the number of Ansar (Supporters), who accepted to host Allah's messenger and to protect him like they would protect their women, children and property. After such great events that took place within a very brief peri pe riod od,, th the e Pr Prop ophe hett (p (pea eace ce be up upon on hi him) m) wa was s or orde dere red d thro th roug ugh h Div Divin ine e Re Reve vela latio tion n to pe perm rmit it hi his s Co Comp mpan anio ions ns to emigrate to Madinah. The command was to the effect that all those who can emigrate must do so. The command applies to both the weak and the strong, the poo po or an and d th the e ric ich h, me men n and wo wome men, n, fre ree e pe perrso son ns an and d slaves. Everyone must emigrate to Madinah, for there is a great project to be established there, a project that needs all Muslims' energy, i.e. the project of establishing the Muslim community. No true belie iev ver was allowed not to take part in the establishment of the great enterprise. Now, read the following Qur'anic verses dealing with the subject of Hijrah:
"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 oblig obl igato atory ry fo for r th them em), ), th they ey (a (ang ngel els) s) sa say y (t (to o th them em): ): "In "I n wh what at (c (con ondi diti tion on) ) we were re yo you? u?" " Th They ey re repl ply: y: "W "We e were weak and oppressed on earth." They (angels) say: "Was not the earth of Allah spacious enough for you to emigrate therein?" Such men will find their abode in Hell - What an evil destination! Except the weak we ak on ones es am amon ong g me men, n, wo wome men n an and d ch chil ildr dren en wh who o 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. He who emigrates (from his home) in the Cause of Allah, will find on earth many dwelling places and plenty to live by. And whosoever leaves his home as an emigrant unto Allah and His Messenger, and death overtakes him, his reward is then surely incumbent upon up on Al Alla lah. h. An And d Al Alla lah h is Ev Ever er Of Oftt-Fo Forg rgiv ivin ing, g, Mo Most st Merciful."" [Al-Nisa', 97-99] Merciful. In fact, the way to Hijrah (emigration) was not that paved with gold. Actually, emigrants did not leave a given country to another country of better facilities and capacities (it was not an emigration for a work contract of a higher salary). Hijjra Hi rah h, on th the e oth ther er ha hand nd,, me mean antt le leav avin ing g hom omel elan and, d, propertie ies s, business, and me mem mories. Hijrah meant a journey to the unknown, to a new life, which is, undoub und oubted tedly, ly, har hard.. d.. ver very y har hard. d. Hij Hijrah rah mea meant nt pre prepar parati ation on forr a fi fo fier erce ce wa war, r, a co comp mprreh ehen ensi sive ve wa warr aga gain inst st al alll th the e polytheists . The Hijrah was not an escape or flight; rather, it was a preparation for a great day or great days. Theref Ther efor ore, e, Al Alla lah h pr prom omis ised ed Mu Muha haji jirs rs (e (emi migr gran ants ts)) wi with th a great reward. "Those who emigrated in the Cause of
Allah and after that were killed or died, surely, Allah will provide a good provision for them. And verily, it is Allah Who indeed is the Best of those who make provision. Truly, He will make them enter an entrance with which they shall be well-pleased, and verily, Allah indeed is All-Knowing, Most Forbearing." Forbearing." [Al-Hajj, 58, 59] All Mu All Musli slims ms wh who o ca can n em emig igra rate te wer were e co comm mman ande ded d by th the e Prophet Proph et to emigra emigrate. te. However, he was the last to emigra emigrate te to Madinah. In fact, he did not aim at only saving and rescuing himself or safeguarding his own property. Rather, his sole concern was to be reassured regarding emigrating Muslims. He behaved in a captain-like manner refusing to leave lea ve th the e sh ship ip un unti till al alll pa pass ssen enge gers rs ar are e sa safe fe.. Le Lead ader ersh ship ip from fr om a Pr Prop ophe heti tic c pe pers rspe pect ctiv ive e wa was s th that at of re resp spon onsib sibili ility ty,, sacrifice and self-accountability rather than that of luxury or comfort. Some characteristics of Hijrah (1)
A special attention paid to intention: Why emigrate?
Al-Bukhari related on the authority of 'Umar bin Al-Khattab (may (ma y Al Alla lah h be pl plea ease sed d wit with h hi him) m) th that at Al Alla lah' h's s Mes Messe seng nger er (pea (p eace ce be up upo on him im)) sa said id,, "(T (The he re rewa ward rds s of of) ) de deed eds s depend upon the intention and every person will get the reward according to what he (or she) has inte in tend nde ed. So So,, wh whoe oeve ver r em emig igra rate ted d fo for r th the e sa sake ke of Allah and His Messenger, then his (or her) emig em igra rati tion on wa was s fo for r Al Alla lah h an and d Hi His s Me Mess ssen enge ger; r; an and d whoever emigrated for the sake of worldly benefits or for a woman to marry, then his emigration was for what he emigrated for." for."
Although emigrating for marriage or for a worldly purpose is not unlaw unlawful, ful, such emigration emigration will not be equal in weight to the one undertaken for the purpose of establishing the Muslim community. What a difference between some person who forsook all what he has seeking Allah's satisfaction and the establishment of the new Muslim community and another who lived only for himself although adopting lawful means! (2) The Hijra Hijrah h projec projectt includin including g all Muslim Muslims s was was ordai ordained ned only after all gates of propagating Islam in Makkah were blocked. Actually, all ways of propagating Islam in Makkah were blocked by the death of Abu Talib and Khadijah (may Allah be pleased with her). Since then, the Prophet (peace be upon him) started planning for the Hijrah. In fact, the Hijr Hi jrah ah de dest stin inat atio ion n co coul uld d ha have ve be been en a pl plac ace e ot othe herr th than an Madinah had any other hajj delegation whom the Prophet (peace be upon him) called to Islam, such as Banu Shay Sh ayba ban, n, Ba Banu nu Ha Hani nifa fah h or Ba Banu nu 'A 'Ami mir, r, ad adop opte ted d Is Isla lam. m. However, it is Allah's will that decided the Hijrah destination, for important is not the place. It is important here to notice that Hirah was not at all a result of laziness or being fed up with practicing Da'wah (call to Islam) in Makkah. In fact, practicing Da'wah in Makkah was difficult from the first encounter, and Muslims did not leave the country as a whole until the gates of Da'wah were completely blocked. It is better, in general, to stay and practice your sentry duty in case gates of Da'wah are open even if with hardships. (3) The Hijr Hijrah ah comma command nd inclu included ded all all Muslim Muslims. s. This This is in contrary to the emigration to Abyssinia, whose command was to only a group of Muslims. The reason is the dif ifffer ere ence betwe wee en the nature and circumstances of
Abyssinia and Madinah. To clarify, Muslims who emigrated to Abyssinia wanted only to keep themselves safe so that Islam might not be completely eradicated in case genocide is comm mmiitted again ins st Muslims in Makkah. Thus, the purpose of this emigration was not to establish an Islamic government in Abyssinia; rather, Muslims were no more than th an ref efu uge gees es pro rote tect cted ed by a jus ustt ki kin ng. Ho Howe weve verr, th the e purpose of Hijrah to Madinah was to establish a Muslim state based in Madinah. The question is: why Madinah is more fit for the establishment of the Muslim state than Abyssinia? Actually, this th is is no nott on only ly du due e to th the e fa fact ctor ors s of re remo mote tene ness ss fr from om Makkah Makk ah and lan langua guage ge and tra tradit dition ion dif differ ferenc ence, e, alt althou hough gh they are important factors. The main factor, in my opinion, is that reliance on one man, the Negus – a king in whose land no one is wronged - in the case of Abyssinia, will greatly endanger Muslims in case he dies or is deposed. In fact, the peril was about to materialize when a civil war was about to outbreak and would cause the Negus to lose his throne. However, he could then only make an easy way out for emigrant Muslims to escape, which was the only solution within his capacity. As for Madinah, Hijrah did not depend on one man; rather, it depended on the people of Mad Ma din inah ah as a wh whol ole, e, bea eari ring ng in mi mind nd th that at th the e ge gen ner eral al atmosphere therein was pro-Islam or at least prepared to co-exist with the Islamic ideology. Therefore, emigration to Madinah was a collective one. (4) Hijrah was not random. Actually, the Muslim lead le ader ersh ship ip sp spec ecif ifie ied d the de dest stin inat atio ion n, wh whic ich h le led d to the success of the Hijrah and the establishment of the community. However, emigration to different destinations could have temporarily ensured safety of individuals but
could coul d ha have ve ne neve verr es esta tabl blis ishe hed d a co commu mmuni nity ty.. In ge gene nera ral, l, Musl Mu slim ims s wh who o fle lee e wi with th th thei eirr rel elig igio ion n fr from om pe pers rsec ecut utio ion n should keep this lesson in mind. No dou oubt bt,, Hi Hijr jrah ah to Ma Mad din ina ah wa was s we well ll-o -orrga gan niz ized ed an and d planne pla nned. d. The Hij Hijrah rah was pat patien iently tly,, wise wisely, ly, sys system temati atical cally ly and consciously prepared for, which indicates that Islam does not recognize haphazard change. (5) Undoubtedly, this successful Hijrah marked the end of a very important stage of the Prophet's Sirah (biography), i.e. the Makkan era. By then, the Makkan stage with all its events, pains and problems came to an end. In fact, this stage was of very distinctive nature, during which Islam started as a strange ideo id eolo logy gy.. St Stra ran nge gene ness ss of Is Isla lam m la last sted ed by th the e An Ansa sar' r's s conversion to Islam near the end of the Makkan era (may Allah be pleased with Ansar, Muhajirs and all the Prophet's Companions). During Duri ng th this is st stag age, e, th the e Pr Pro oph phet et's 's ma main in co con nce cern rn wa was s to rein re inffor orce ce th the e fai aith th-r -rel ela ate ted d as aspe pect ct in th the e he hea art rts s of his Companions. Thus, they should believe in no deities other than Allah, worship none but Him and obey nobody brea br eaki king ng Hi His s Co Comm mman ands ds.. Mo More reov over er,, th they ey sh shou ould ld re rely ly on Him, repent to Him, fear His chastisement and hope for His mercy. Such is a deep faith in Allah, His honorable Prophet (peace be upon him) and all other prophets and messengers. Moreover, it is to be decisively believed that there is a day
on wh whic ich h al alll cr crea eatu turres wi will ll be re resu surr rrec ecte ted d an and d wil illl be gathered before the Lord of the Worlds to be reckoned for their deeds. No one will be wronged on this day by as much as an atom's weight and people will be admitted for either Paradise or Hellfire to abide eternally therein. Besides the deep-rooted faith, believers were taught in this stage good morals and sublime characteristics. Their souls were purified and exalted and rose far above materialistic desires to adopt the supreme heavenly and spiritual values and morals. The balance of truth, based on which people can correctly judge their deeds, was indeed sent down. During this stage also, Muslims came to know that the way to Paradise is so hard and full of calamities and trials; a trial after trial, the life is full of hardships. However, Allah is fully aware of whether His servants will endure patience, forbearance and struggle. In fact, all people unexc un excep epti tion onal ally ly wil willl be pu putt to tr tria ials ls,, ea each ch in ac acco cord rdan ance ce with the power of his/her faith. Dear brothers, the Makkan era constituted the strong basis for the great Islamic establishment. It was really impossible for Muslims to succeed in such diff di ffic icul ultt en enco coun unte ters rs as th the e ba batt ttle les s of Ba Badr dr,, th the e Tr Troo oops ps,, Khay Kh ayba bar, r, an and d Ta Tabu buk k ha had d no nott th they ey be been en we well ll-p -pre repa pare red d during the Makkan stage. It is also impossible to build a good powerful nation or state, to practice jihad successfully or to be firm-footed in a fierce battle unless we live the Makkan period with all its dimensions. Moreover, sincere Du'ah (callers to
Islam/Islamic preachers) has to deeply examine this stage inferring lessons from every single event no matter how short or brief it may be. Actually, this is the inevitable start. Without the Makkan stage, there will be no Madinan stage. In other words, without Muhajirs, there will be no Ansar and without faith, morality and patience, there will be no communit ity y, sovereign state or authority to practic ice e religion. (6) Hijra Hijrah h is a histor historic ic event event that that took place hundr hundreds eds of of years ago, which no other generation after the generation of Mu Muha haji jirs rs ca can n ac achi hiev eve. e. Th This is is st stat ated ed by th the e Pr Prop ophe hett (peace be upon him) in the Haith related by Al-Bukhari and Mus Mu sli lim m on the authority of Ibn 'Abbas (may All lla ah be pleased with them both) that reads, "There " There is no Hijrah after the conquest of Mecca (but there is jihad and intention of jihad)." jihad)." Nevertheless, Nevertheless, the Prophet (peace be upon him) left the door wid ide e open for later Muslims generations to work hard. In the same Hadith, he said, "… and when you are called for Jihad, you should immediately respond to the call." Ac Acco cord rdin ing gly ly,, practicing jihad and participating in the Islamic activity will never come to an end. In fact, real happiness can be found when one's actions are louder than sayings, when reffor re ormi ming ng one ne''s sh shor ortc tco omi ming ngs s di dis str trac acts ts on one e fro rom m th the e defe de fect cts s of ot othe hers rs an and d wh when en th the e He Here reaf afte terr is pa paid id mo more re attention than worldly affairs. (7)) (7
The Th e fi firs rstt st stag age e of Hi Hijr jrah ah is ab aban ando doni nin ng sin ins s an and d
keepin keep ing g one nese self lf aw away ay fro rom m dou oubt btfful ma mattte ters rs.. In fa fact ct,, people who indulge in desires from top to toe will never be able to support the religion. It is an intuitive that abandoning sins is given priority over doing good deeds. In other words, one may have an excuse for not performing Qiyam (night prayer), supererogatory fast or charity, but can have no excuse for doing a sin. Al-Bukhari and Muslim reported Allah's Messenger (peace be upon him), on the authority of Abu Hurairah, to have said, "If " If I command you to do something, then do as much of it as you can. If I prohibit you from something, then abstain from it." it." Therefore, the Prophet (peace be upon him) gave the th e fo foll llow owin ing g ac accu cura rate te an and d el eloq oque uent nt de defi fini niti tion on of a tr true ue emigrant. He said, in the Hadith related by Ahmad on the authority of Abdullah bin 'Umar (may Allah be pleased with them th em bo both th), ), "A Mu Muh haj ajir ir (e (emi migr gran ant) t) is th the e on one e wh who o gives up (abandons) all what Allah has forbidden." forbidden." Dr. Ragheb ElSergany www.islamstory.com
