Today's Hijrah

Hijrah is an important momentum in the struggles of Islam and the Muslims' passage of history. Hijrah was not only the proof of the iman of the adherents of Islam at that time, but also an event that was the most deciding for the rise of Islam and the continuation of the lives of the Muslims at that time. Now, when the conditions of the Muslims are at its weakest in all aspects of its existence, is the shari'ah of hijrah relevant to be implemented again? How is today's hijrah reimplemented by the Muslims? The word Hijrah comes from the term "hajara", which means moving from one location or condition to another location or condition. However, there are also many other interpretations of the term “hijrah”, but we will talk about four subjects.

1. Moving, or not staying in one place If someone is impressed by what he hears or learns (of 'ilm) but not practicing it, he is not doing hijrah to what he has just learned. Allah SWT says: "Say: 'O People of the Scripture, you are [standing] on nothing until you uphold [the law of] the Torah, the Gospel, and what has been revealed to you from your Lord [i.e. the Qur'an].' And that which has been revealed to you from your Lord will surely increase many of them in transgression and disbelief. So do not grieve over the disbelieving people." (Al-Ma'idah, 5: 68) The Jews and Christians failed to do hijrah from their state of kufr to Tawheed, and the result was that Allah SWT declares that they do not possess anything until they apply and practice what He has sent down. Similarly, the Muslims also do not possess anything unless they apply Al-Qur'an (politically) and Islam becomes their way of life. When Islam began in Makkah, which eventually spanned to Madinah, during the interaction (da'wah) of Prophet (pbuh) and his Sahabahs (ra), Allah destined that the community of Makkah rejected and attacked His Rasul (SAW). However, after this attack, hijrah had been determined and they henceforth were required to relocate. The problem with today's Islamic Ummah is that they do not do anything to change their current condition, even though they are learning Deen every day. They know which is halal and haraam, but they do not wish to make a move and practice on what they have learned. Therefore, one of the interpretations of hijrah is to move or make a move; Muslims always change (into being better) and move, as well as not being stagnant. 2. Leaving sins and the haraam This interpretation is taken from a saheeh hadith narrated by Al Bukhari and Abu Daud. Rasulullah (SAW) said: "A Muslim is the one who avoids harming Muslims with his tongue and hands. And a Muhajir (Emigrant) is the one who gives up (abandons) all that Allah has forbidden." (Saheeh Al-Bukhari, Kitabul Iman) Therefore, if someone is leaving what Allah prohibits, he is a Muhajir. And Hijrah is still open for the people to live up to (though this hadith was uttered by Rasulullah (SAW) at the conquest of Makkah), and leave what Allah SWT has forbidden. 3. Worshipping Allah in the time of difficulty and fitan (afflictions) Rasulullah (SAW) said: "Worship during the time of harj [a time of turmoil and killing] is like emigration towards me." (Saheeh Muslim) In the time of fitan like now, when the people are jumbled; the women not covering the awrah; evils shown on the internet, television and radio; music, alcohol and kufr laws are widely spread; good people are called bad and corrupted people (such as the singers, actors, politicians and celebrities) are praised and become role models: worshiping Allah at this time is like doing hijrah towards Prophet Muhammad (pbuh). In the time when the honest are very small in number; the hearts of the people of faith are aching as they see evil but unable to change it; those Muslims who talk would be murdered and captured, and the sanctity of those who are quiet would be insulted; the creators of the websites which spread the truth are arrested, or they would be arrested for bringing money in their bags and maintaining a beard; reliable Muslims are labeled as fanatic and terrorist; and the Muslims who departed from one country to another country are suspected as terrorists: there is no more doubt that now is the time of a great fitnah. 4. Moving away from or avoiding certain people The fundamental rule regarding Kuffar is the duty of distancing ourselves from them and what they worship besides Allah. Allah SWT commands us to hate them and avoid them, but at the same time maintain their relationships with us for transactions and interactions with them (inviting them to Islam). Allah SWT says: "And have patience with what they say, and leave them with noble (dignity)." (Al-Muzammil, 73: 10) In other verses, Allah SWT says: "But those who have avoided thaghut, lest they worship it and turned back to Allah, for them are good tidings. So give good tidings to My servants." (Az-Zumar, 39: 17) "And We certainly sent into every nation a messenger, [saying] 'Worship Allah and avoid thaghut.' And among them were those whom Allah guided, and among them were those upon whom error was [deservedly] decreed. So proceed [i.e. travel] through the earth and observe how was the end of the deniers." (An-Nahl, 16: 36) These verses confirm the true rules of relating with the Kuffar and Tawaghit; that is to disassociate with them. This was further clarified by the attitude of Prophet Ibrahim AS towards his people and his father (who had been kafir). Allah SWT says: "Behold! Abraham said to his father and his people: 'I do indeed clear myself of what you worship:'" (Az-Zukruf, 43: 26) "There has already been for you an excellent pattern in Abraham and those with him, when they said to their people, 'Indeed, we are disassociated from you and from whatever you worship other than Allah. We have denied you, and there has appeared between us and you animosity and hatred forever until you believe in Allah alone...'" ( Al-Mumtahanah, 60: 4) "And I will leave you (all) and those you invoke other than Allah. I will call on my Lord: perhaps, by my prayer to my Lord, I shall be not unblest." (Maryam, 19: 48) Narrated in the Sunan Abu Daud, sourced from Samurah bin Jundub RA, that Rasulullah (SAW) said: "Whoever gathers among the mushrik and lives among them is one of them." (Sunan Abu Daoud, Kitabul Jihad) After someone abandons kufr and shirk and then embraces Islam, they must avoid the kafir (and what they are worshiping besides Allah) and live amongst the Muslim, or none of their deeds will be accepted by Allah. The only exception is the wives of the Muslims who are from the Ahlul Kitab or someone's parents who are Kafir – provided they do not show hatred towards Islam. Narrated from Sunan An Nasaa'i that Bahz bin Hakim bin Mu'awiyah (ra)said that his grandfather (Mu'awiyah) reported that the Prophet (pbuh) said: "Allah does not accept the deeds of a Mushrik after he/she has embraced Islam except he/she is keeping a distance from the Mushrikeen." (Fathul Bari, Kitabul Jihad) One form of hijrah is to move from the territory of the kufr (Darul Kufr) to the territory of Islam (Darul Islam). However, there is still no Darul Islam at this time for all the Muslims who want to do hijrah. Today we have Darul Kufur Asiyyah (countries which had been under the rules of Islam), such as some parts of Europe; Darul Riddah (Darul murtad, where the Muslims do not implement the Shari'ah); and Darul Kufr Taari'ah (Muslim countries which are under occupation), such as Israel, Spain, Iraq and Afghanistan. Thus, to where should we do hijrah when all countries are the same? However, if there is an Islamic country established, Allah will punish those who do not abandon the kuffar and do hijrah, except those who have shar'i reasons. Allah SWT said: "Indeed, those whom the angels take [in death] while wronging themselves – [the angels] will say, 'In what [condition] were you?' They will say, 'We were oppressed in the land.' They [the angels] will say, 'Was not the earth of Allah spacious [enough] for you to emigrate therein?' For those, their refuge is Hell – and evil it is as a destination." (An-Nisaa, 4: 97) Just as they could not do hijrah to the Darul Islam as it is non-existent, they should do hijrah to other places where they could generally fulfill their duties. If someone is not able to call towards goodness and prevent munkar, he must do hijrah. If the stipulation only allows someone to eat, drink and walk, but not giving da'wah, calling towards goodness and preventing munkar, he must do hijrah to a place where he could fulfill his duties – this was what the Sahabahs did when doing Hijrah to Abyssinia. The result from the Hijrah (to Abyssinia) was that the second king had embraced Islam. It had been narrated that Ummu Salamah (ra), when Makkah became too difficult for the Sahabahs, Rasulullah (SAW) suggested that they would migrate to the land of Habashah (Abyssinia) where there was a king who was not tyrannical. The Prophet (pbuh) directed them to stay there "until Allah gives a way out for you". At that time, the King (unlike the rulers of today) did not prohibit them from conducting da'wah and preventing munkar. The Sahabahs were taught that they should direct towards worshiping Allah and deliver the truth where ever they are. However, hijrah does not mean that it requires moving from one country to another country. It is possible for someone to do hijrah from one town to another town, or from one village to another village – for the purpose of keeping away from the people who commit sins. Because, for those who are weak, the women, children or those who do not possess the money and travel documents (such as passports), they should remain the best they could in order to conduct da'wah and call towards goodness and prevent munkar, even if only by means of Do'a. Allah SWT says: "Except for the oppressed among men, women and children who cannot devise a plan nor are they directed to a way (for hijrah). For those it is expected that Allah will pardon them, and Allah is ever Pardoning and Forgiving." (An-Nisaa', 4: 98-99) Narrated from Saheeh Bukhari that Ibnu Abbas (ra) said: "I and my mother are from the Mustad'afin (weak and oppressed people). I am amidst the children and my mother is amidst the nisaa' (women)." On the other hand, a person might find it necessary to live amongst the Kuffar with the aim of inviting them to Islam. This was the situation encountered by the Prophet SAW in Makkah. He lived amongst them but he was interacting and inviting them to Islam. At the same time, he would do hijrah away from them when they were mocking and insulting the Book of Allah. Allah SWT says: "And it has already come down to you in Book [i.e. the Qur'an] that when you hear the verses of Allah [recited], they are denied by [them] and ridiculed; so do not sit with them until they enter into another conversation, Indeed, you would then be like them. Indeed, Allah will gather the hypocrites and disbelievers in Hell all together." (An-Nisaa', 4: 140) So, when the Mushrikun disrespected or ridiculed the verses of Allah, the Prophet (pbuh) avoided them. The same goes with the Ashabul Kahfi, they distanced themselves and escaped to the cave when they were asked to join and take part in the pagan festival. It was narrated in Musnad Imam Ahmad that Khabbaab Bin Al-Arat (ra) said: "I lived in Makkah before and worked for Al Aas bin Waa'il. One day, when I approached him to take my wage, he said to me, 'I will not give you your wage unless you are denying Muhammad.' I said, 'By Allah, I will not deny Muhammad (pbuh) until I die and in fact until I rise again. And if I rise again, I will have (enough) wealth and children.'" Furthermore, a believer might find himself in a situation where the kuffar want him to join them, abandon his Dien, denounce the Shari'ah or leave his country, and if he does not do all those he would not be accepted to work with them, or they would revoke his interests (welfare). In this situation, he must leave and not compromise against his Deen. Boycotting The Muslims The original ruling of the relation between the Muslim and non-Muslim is not that of a brotherhood; we do not mix with them or do business with them – except for the acquiring of skills. But, this differs with the Muslims, where the original ruling is that of a brotherhood. But from time to time, there might be a situation where it is allowed to avoid a Muslim, because of the two reasons below: 1. because of worldly affairs 2. because of Deen With regards to worldly affairs, one can boycott a Muslim if he has a dispute (about food, clothes or money), but the boycott should not be more than 3 days. Rasulullah (SAW) said: “It is not permissible for a Muslim to be estranged from his brother for more than three days, both of them turning away from one another when they meet. The better of them is the one who is first to greet the other.” (Saheeh Muslim) It was also narrated that Rasulullah (SAW) said: "The doors of Heaven are opened every Monday and Thursday, and Allah pardons, in these days every individual servant who is not a polytheist, except those whose enmity is between them; Allah Says: 'Postpone those until they reestablish normal relationship (with each other).'"(Saheeh Muslim) With regards to Deen, a Muslim could be boycotted for more than 3 days, or maybe less. Depending on the conditions. Narrated in Saheeh Al Bukhari that Rasulullah (SAW) boycotted 3 persons (including Ka'ab Bin Malik) for fifty nights for the reason that they did not respond to the calls of jihad for the battle of Tabuk. Rasulullah (SAW) also instructed his Sahabahs to the same thing, that no one was allowed to talk to them during that period, including their wives. This was based on the revelation (Allah told His Rasul to boycott them). Umar Bin Al Khattab (ra) also asked the Muslims to boycott an individual named Sabigh At Tamimi, who routinely misconstrue the mutashabihat verses from the Kitab of Allah. Not even one person talked to him for almost one year, until he changed and repented. So, there was an incident in the past when the Muslims boycotted for more than 3 days, as a form of punishment; but that only happened on individuals who committed major sins or bid'ah, or having the signs of nifaq. If someone is committing major sins and then he repents, we could not refuse to forgive him, in other words we could let ourselves fall into hypocrisy (nifaq) if we don't forgive. Lastly, the main purpose of hijrah is to leave the place of disobedience heading towards the place of obedience, where one is able to act and practice his Deen.