(difference of sahabah hijrat and present hijrat) meaning of hijrat is livelihood with shariah, problems of hijrat,
Translation:
Shaykh ul Islam Ibn Taymiyyah, rahimahullah, said in Majmoo'il-Fataawah Vol18 280/281
"
[“ Whomsoever emigrated to Allah and His Messenger....”]
“Whomsoever emigrated to Allah and His Messenger, then their emigration was to Allah and His Messenger.” [Bukhaari and Muslim agreed upon]
His words are not tautologous [an unnecessary repetition], but rather they inform that the thing which was intended by the person performing the action will be realized. So the person, who has as his objective of emigrating, Allah and His Messenger, will realise that which he intended. And the person whose objective of emigrating was a worldly matter or to a woman, he will not achieve anything, except that [worldly] object.
And [these words] explain his saying, “Indeed, the actions are upon the intentions.”, this informs that every person shall realize what they intended by their action, so one will achieve his objective [of Allah and His Messenger] and the other shall achieve his objective [only].
[Definition of Hijrah]
The word “hijrah” is a derivative of the word “hajr” [to flee], and it has been authentically narrated that the Prophet, sallallahu alayhi wa salama, said, “ The Muhaajir [emigrant] is the person who flees from those matters which Allah has prohibited for him, and the Mujaahid is the one who struggles against himself in Allah's cause.”
And also his saying, “ The Muslim, is the one whom the Muslims are safe from his tongue and his hand, and the Believer, is the one whom, the blood and the wealth of the People, are secure from him.”
This explanation indicates completeness [of meaning] in naming [a person] with this name. Just as his saying, “ The needy is not the one who goes around [begging].” and this is similar to his saying, “ Whom do you consider as the Bankrupt amongst you.?”, we said, “ The one who does not possess either a single gold coin or a single silver coin. ”, he said, “ This is not the Bankrupt, rather the Bankrupt is the one who comes on the Day of Judgement with [piles of] good deeds resembling the mountains, however, he hit a person, and insulted another, and [unjustly] took wealth from another, so that some of his good deeds will be given to that person and some to the other person, up until none of his good deeds remain, then their evil deeds will be taken from them and given to him and then he will be thrown into the Fire.”. And also his, sallallahu alayhi wa salama, saying, “Whom do you consider as the Raqoob [the childless] amongst you?”, we said, “The one who has no child.”, he said, “ The Raqoob, is the one who has nothing to present [to Allah] with regards to his child.” And similar to this is his saying, sallallahu alayhi was salama, “The Strong person, is not the one who throws a person to the ground, for indeed, the Strong person, is the person who controls themselves when they are angered.”.
In these ahadeeth [Prophetic narrations], the intended meaning is not just nouns of praise or blame as the people thought that to be bankrupt [simply] means to be in need, and that is something hateful. But rather, they explain the true meaning of need is only on the Day of Judgement.
So too the lack [or loss] of children is hateful the the souls [of people] as the deem children to be beneficial to them. So he, sallallahu alayhi was salama, explained that the real benefit of the loss of children, [for the one whose children dies before him] is in the afterlife for the person who presnts their child before themselves on the Day of Judgement. [TN, meaning that the loss of their children in this life, will only benefit that person in the afterlife, if they are patient upon their loss etc.]
However, just as strength and power are desirable, he, sallallahu alayhi wa salama, explained that the strength of the nafs [soul] is more praiseworthy in reality, than physical strength, such as the person who controls themselves while they are angered, as was said to some of the 'Arab nobles, “ Why are your slaves more steadfast in battle and in their work, than you are?”, he said, “They are more steadfast in their bodies, whereas we are more steadfast in our mental faculties.”
Translation:
A land being [classified as] a land of disbelief, or a land of faith, or the land of disobedience, is not an intrinsic attribute of that land, but rather it is an incidental [circumstantial] attribute correlative to it's inhabitants.
Every land that is inhabited by pious believers, that land is the land of the allies of Allah at that time. Every land that is inhabited by disbelievers, that land is the land of the disbelievers at that time, and every land that is inhabited by the sinful, then that land is the land of the sinful at that time. If a land then becomes inhabited by a people other than those I have mentioned, and it changes due to them, then it becomes their land [TN meaning it's classification and status changes].
Similarly, if a masjid turns into a tavern, or a house of perversion, or a house of oppression, or a church, wherein partners are associated with Allah, then [it's status and classification] is correlative to it's inhabitants, just as when a tavern, or a house of perversion, or similar to that, becomes a masjid wherein Allah the Mighty and Majestic is worshipped.
Similarly, as when a righteous man becomes perverted or a disbeliever, or a disbeliever becomes a believer, or a believer becomes a disbeliever, and other similar examples, the status of all of them is based upon there transition from one state/condition, to another state/condition.
وقد قال تعالى ( وضرب الله مثلا قرية كانت آمنة مطمئنة ) الآية نزلت فى مكة لما كانت دار كفر وهى ما زالت فى نفسها خير ارض الله وأحب أرض الله إليه وإنما أراد سكانها فقد روى الترمذى مرفوعا ( أنه قال لمكة وهو واقف بالحزورة والله إنك لخير أرض الله وأحب أرض الله إلى الله ولولا أن قومى أخرجونى منك لما خرجت ( وفى رواية خير أرض الله وأحب أرض الله إلى ( فبين أنها أحب أرض الله إلى الله ورسوله وكان مقامه بالمدينة ومقام من معه من المؤمنين أفضل من مقامهم بمكة لأجل أنها دار هجرتهم ولهذا كان الرباط بالثغور أفضل من مجاورة مكة والمدينة كما ثبت فى الصحيح ( رباط يوم وليلة فى سبيل الله خير من صيام شهر وقيامه ومن مات مرابطا مات مجاهدا وجرى عليه عمله وأجرى رزقه من الجنة وأمن الفتان (
وفى السنن عن عثمان عن النبى أنه قال ( رباط يوم فى سبيل الله خير من ألف فيما سواه من المنازل ( وقال أبو هريرة لأن أرابط ليلة فى سبيل الله أحب إلى من أن أقوم ليلة القدر عند الحجر الأسود ولهذا كان أفضل الأرض فى حق كل إنسان أرض يكون فيها أطوع لله ورسوله وهذا يختلف بإختلاف الأحوال ولا تتعين أرض يكون مقام الإنسان فيها افضل وإنما يكون الأفضل فى حق كل إنسان بحسب التقوى والطاعة والخشوع والخضوع والحضور وقد كتب أبوالدرداء إلى سلمان هلم إلى الأرض المقدسة فكتب إليه سليمان أن الأرض لا تقدس احدا وإنما يقدس العبد عمله وكان النبى قد آخى بين سلمان وابى الدرداء وكان سلمان
Translation:
And Allah the Most High has said, “ And Allah gives the example of a settlement. It was [in a state of] security and tranquillity, it's provision coming to it in abundance from every place, but it's inhabitants denied the favours of Allah, so Allah made them taste extreme hunger and fear because of what they did. ” [An-Nisaa':112].
This verse was revealed regarding Makkah when it was the “land of disbelief”, whilst [Makkah] itself, had not ceased to be the best place in the Earth of Allah, and the most beloved place to Allah, but what was intended [in this example] was its inhabitants.
Imaam At-Tirmithee narrated in a marfoo' hadeeth, “Whilst the Messenger was standing in the Hazwara[TN. A marketplace that was attached to the masjid al haram at that time.], he addressed Makkah and said, “Indeed, you are the best place in the Earth of Allah, and the most beloved place in the Earth of Allah, to Allah. And if my people had not driven me out of you, I would never have left you” [Saheeh hadeeth Sunan Tirmithee 3925].
This hadeeth explains that Makkah is the most beloved land of Allah, to both Allah, and His Messenger, but [at that time] residing in Madeenah was more virtuous for the Prophet and those who were with him from the believers, due to it being the land that Allah [had commanded them to] make emigration to.
And it is due to this [reason] that standing on guard in the frontlines of the battlefields, is more virtuous than living in Makkah and Madeenah, as in confirmed in the saheeh hadeeth, “Standing on guard for a day and a night in the Path of Allah, is better than fasting and standing the night in prayer for a month. And whoever dies whilst standing on guard, dies the death of a mujaahid and his actions will follow him, and his provision will come from the Gardens of Paradise, and he will be protected from the fitnah [of the grave].” [Saheeh Muslim]
And in the Sunan it is reported on the authority of 'Uthmaan, radi Allahu anhu, that the Prophet, sallallahu alayhi was salama, said, “Standing guard for a [single] day is better than a thousand [days] settling elsewhere.” [at-Tirmidhee and an-Nasaa'ee and Musnad Ahmad], and Abu Hurayrah, radi Allahu anhu, said that, “Standing guard for a [single] night, was more beloved to him than standing in prayer, in front of the Black Stone [of the Ka'bah], on the Night of Decrees [Layla ul-Qadr]."
The most virtuous land for anyone is, in reality, the land where they will be more obedient to Allah and His Messenger, and this changes and varies depending upon the situation [of the person]. It is not specified that the land where a person settles is the most virtuous for them. Indeed, the most virtuous land for a person is, in reality, [the land wherein] they have the most Taqwah, obedience, humility, submission and attentiveness [towards Allah the Most High], just as Abu Dardaa' said to Salmaan al Faarisee, radi Allahu anhuma, when he wrote to him and said, “Come to the 'sanctified' land.”, so he wrote back [to Abu Dardaa'] and said, “The land is not [what makes a person] 'sanctified', verily, what makes a person “sanctified' is their actions.”. The Prophet, sallallahu alayhi was salama, had made the ties of Brotherhood between Salmaan and Abu Dardaa', radi Allahu anhuma, and Salmaan al-Faarisee had more understanding [fiqh] in this [particular] matter than Abu Dardaa'.
[TN Please note that Salmaan al-Faarisee, was making a type of play on words with Abu Dardaa', radi Allahu anhuma. In the Qur'aan in surah al Maa'idah verse 21, Allah 'azza wa Jall says that Prophet Moosa, alayhis salaam, said to his people, “O my people! Enter into the sanctified land...”, and this whas what Abu Dardaa' meant when he said to Salmaan “sanctified land”, whereas Salmaan al Faarisee, made a play on words by changing the fat-hah on the letter Daal to a kas-rah i.e. from “muqaddasa” meaning “sanctified” to, “muqaddisa” meaning “sanctifying”....! At that time the Arabs did not use Tashkeel when they wrote Arabic, hence Salmaan could play this very clever play on words with his most beloved and closest companion. The Mesenger of Allah, sallallahu alayhi was salama, joined all the Muhaajireen with an Ansaari when they emigrated to Madeenah, and the Messenger, sallallahu alayhi was salama, matched Salmaan al-Faarisee with Abu-Dardaa', radi Allahu anhuma, so they were closer than even blood brothers in their love for each other. May Allah make us close to each other and love each other just as Salmaan loved Abu Dardaa'.]
كتاب مجموع الفتاوى، الجزء 18، صفحة 283/4.
وقد قال الله تعالى لموسى ـ عليه السلام ـ: {سَأُرِيكُمْ دَارَ الْفَاسِقِينَ} [الأعراف:145] ، وهي الدار التي كان بها أولئك العمالقة، ثم صارت بعد هذا دار المؤمنين، وهي الدار التي دل عليها القرآن من الأرض المقدسة،/ وأرض مصر التي أورثها الله بني إسرائيل، فأحوال البلاد كأحوال العباد فيكون الرجل تارة مسلمًا، وتارة كافرًا، وتارة مؤمنًا، وتارة منافقًا، وتارة برًا تقيًا، وتارة فاسقًا، وتارة فاجرًا شقيًا.
وهكذا المساكن بحسب سكانها، فهجرة الإنسان من مكان الكفر والمعاصي إلى مكان الإيمان والطاعة كتوبته وانتقاله من الكفر والمعصية إلى الإيمان والطاعة، وهذا أمر باق إلى يوم القيامة، والله تعالى قال: {وَالَّذِينَ آمَنُواْ مِن بَعْدُ وَهَاجَرُواْ وَجَاهَدُواْ مَعَكُمْ فَأُوْلَـئِكَ مِنكُمْ} [الأنفال:75] .
And Allah said to Moosa, alayhis salaam, “I will show you the land of the perverted.”[Al A'raaf:145]
This was the land the of the 'Amaaliqiyah [at that time], then it became the land of the Believers. This land, mentioned in the Qur'aan, is a sanctified [holy] land, and it [comprises of] the land of Misr which Allah made the Bani Israa'eel [the descendants of Ya'qoob], alayhis salaam inherit.
The condition [status] of countries is just like the condition [status] of the servants [of Allah], at one time a man is a Muslim, at another he is a disbeliever, and at another he is a Believer, and at another time he is a hypocrite, and another time he is a righteous possessor of Taqwah, and at another time he is a pervert[faasiq], and at another time he is an abusive evil person. Therefore the lands of habitation are correlative to their inhabitants. [TN. It is Allah 'azza wa Jall, who classified the land as dar-ul faasiqeen in surah A'raaf: ayah 145 above due to it's inhabitants, so this is NOT ibn Taymiyyah's classification, or an issue of "ijtihaad" which we can take or leave, but rather it is Allah the Most High's classification, and who are we to contradict that..!!!].
When a person emigrates from a land of disbelief and disobedience, to a land of Belief and obedience, it is like when a [non muslim] person repents from disbelief and disobedience, to Belief and obedience to Allah, and this is a matter which will remain until the Day of Judgement, and Allah the Most High said, “And those who believed after you, and they [then] emigrate with you and fight along side you, they are [indeed] of those who are from you.” [surah Al-Anfaal:ayah 75]
[TN i.e the status and classification of the land changes, just as persons status changes when they accept Islam..!!!]
End translation.
toward.khilafat@gmail.com
It is
about hijrat
note: if he/she dont get a sunnah group or mumin to support his/her
action, it dont mean that he/she should not do the hijrah, hijrah is the
complusory on mumin from land of kufar, so he/she do tawakkal
on ALLAAH, and should perform this sunnah.... as soon as possible, so that he/she will be line of sunnah life.....
hadith muslim “And thus We have made for every prophet an enemy - devils from mankind and jinn, inspiring to one another decorative speech in delusion.” (QS Al-An’am 112) “From Saburah ibn Abu Fakih (may Allah be pleased with him) narrated: I heard the Messenger of Allah (peace be upon him) saying: "Satan sat in wait for the Son of Adam in all his paths. He sat in the path of Islam, saying: `Would you embrace Islam and abandon your religion and the religion of your forefathers?' However, the Son of Adam disobeyed Satan and embraced Islam. So Satan sat in the path of Hijrah (migration in the cause of Allah), saying: `Would you migrate and leave your land and sky.' But the parable of the Migrant is that of a horse in his stamina. So, he disobeyed Satan and migrated. So Satan sat in the path of Jihad, against one's self and with his wealth, saying: `If you fight, you will be killed, your wife will be married and your wealth divided.' So he disobeyed him and performed Jihad. Therefore, whoever among them (Children of Adam) does this and dies, it will be a promise from Allah that He admits him into Paradise. If he is killed, it will be a promise from Allah that He admits him into Paradise. If he drowns, it will be a promise from Allah that He admits him into Paradise. If an animal breaks one’s neck, it will be a promise from Allah that He admits them into Paradise.” (HR Muslim). |
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Abu baser
http://www.en.altartosi.com/lands.htm
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Sheikh hussain makki
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The Case
of the Muslims Born in the Lands of the Disbelievers
Muslims who were born in the lands of
the disbelievers exceed hundreds of millions in number. Therefore, it is not
possible to make a call or issue a single Fatwā obligating all of them
to make Hijrah, leaving their lands to places unknown to them!
What can be given as an answer to
this issue is that the Muslim who is born in the disbelieving nations is
given the Shar'ī choice between three things, and he should look to
that which is better for himself and his religion:
1) That he remain under their authority, security
and covenant and enjoys what they offer him of rights, except that he is not
to betray his pact with them and transgress against them in any way,
especially if he is able to openly practice his religion, fulfill his
religious obligations and engage in the important task of calling to Allāh,
the exalted.
If it is said that this pact is between a Muslim
and disbelieving nation, and it entails rights and obligations, and from
these obligations are those that contradict the Shar', I say: there is
nothing in the Sharī'ah to prevent complying with all of the rights
and obligations that do not contradict the pure Sharī'ah. And it is
obligatory to excuse oneself from any action that contradicts the Islāmic Sharī'ah
and belief, and to work to prevent oneself from falling under anything that
would lead to contradicting the Sharī'ah, as much as one is able, as
there is no obedience to the creation - no matter who that person is - in
disobedience to the Creator!
It should also be pointed out - as we mentioned
before - that the Muslims in many of these lands, especially Europe, are able
to openly manifest their religion and belief, and to verbally command the
good and forbid the evil, and to fulfill their religious obligations with the
utmost freedom - more so than the Muslims in the Arab lands, or other
lands that falsely refer to themselves as being Islāmic!
2) He can call off his pacts and covenants of
security with them, and announce the commencement of Jihād and
fighting, if he is able to do that, and the Shar'ī interests
entail that he begin with them like this. In such a case, he is free of them
and any covenants he has with them, and they are likewise free of him and any
covenants they have with him, as well as compliance with these covenants, and
they are each fair game for the other.
3) He can migrate, if he
can find a way to make Hijrah to a better alternative to where he is
currently living, all while keeping in mind the necessity of weighing the
benefits and harms, motivations and goals, etc.
If it is asked: what if
he cannot find a better alternative? I say: in such a case, he is not obliged
to migrate, and his case is like the one who is unable to perform Hijrah,
and the obligation is lifted from him. Moving from an evil to an equal evil
is nothing but a waste of energy, potential and time, all without any
achievement or benefit, and this is from the idleness that the Sharī'ah has forbidden.
So these are the three
choices that Islām has put in his hands and he can choose any of the three
that he is able to fulfil, and that contain what is best for his religion,
self, family and Ummah.
And Allāh Knows Best
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-pls be aware of the people who just
talk and don’t show any reference,
-islam is not the religion of word of
anybody mouth,
-islam is the religion of prophets,
and all the prophets and especially last prophet Muhammad (saas),
-avoid illusion of personal thinking
-avoid illusion of personal thinking
-avoid illusion of personal thinking
-whoever think he/she is mumin, and
want to obey the Allaah and prophet Muhammad (saas), need to follow the path
of the prophet Muhammad(saas)
-pls everybody is obliged to
established shriah, and everybody is the same responsible to establish
shariah,
-who ever does a single act to
establish shariah will be rewarded,
-Allaah from his previous life example
shown that, if you move to no water land, then also Allaah will provide you
with water, like hajara –mother of believer,
-so brother and sister it is the state
of your tawakal, how much trust to put in Allaah, and goes to another place
for livelihood with shariah,
-when him/her goes to another place
for livelihood with shariah, Allaah promises the better goods , Allaah will
provide,
-Allaah is great, and the sunnat of Allaah
never changes,
-brother/sister, going to another
placefor livelihood with shariah is one of the path of all the prophet, Allaah
never abonden those who migrate from one place to another place,
I will like to just put my suggestion
to believing man and women, pls put trust in Allaah,
Important points
-life without shariah is hopeless
-life without shariah is living in
jungle
-life without shariah(law) is not
acceptable
-establish shariah is one of the core
responsibility of the people who called themselves mumin,
-momin is the one who live in shariah,
who die in shariah, who try to live in shariah,
But the system in which it is followed
need to be check
As example
Allaah is the one who can make us to
understand the important of sunnah,
Pls follow sunnah to get success,
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note: if he/she dont get a sunnah group or mumin to support his/her action, it dont mean that he/she should not do the hijrah, hijrah is the complusory hijrah on mumin, from land of kufar, so he/she do tawakkal on ALLAAH, and should perform this sunnah.... all his/her action or work is fruitful to kufar...if he/she is not doing the hijrah
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Immarah sunnah and bayt
sunnah discussion will be coming soon.....inshAllaah.
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كتاب مجموع الفتاوى، الجزء 18، صفحة 280.
قوله ( فمن كانت هجرته إلى الله ورسوله فهجرته إلى الله ورسوله ) ليس هو تحصيل للحاصل لكنه إخبار بأن من نوى بعمله شيئا فقد حصل له ما نواه أى من قصد بهجرته الله ورسوله حصل له ما قصده ومن كان قصده الهجرة إلى دنيا او امرأة فليس له إلا ذلك فهذا تفصيل لقوله ( إنما الأعمال بالنيات )
ولما أخبر أن لكل امرىء ما نوى ذكر أن لهذا ما نواه ولهذا ما نواه
والهجرة مشتقة من الهجر وقد صح عن النبى أنه قال ( الهاجر من هجر ما نهى الله عنه والمجاهد من جاهد نفسه فى ذات الله ( كما قال ( المسلم من سلم المسلمون من لسانه ويده والمؤمن من أمنه الناس على دمائهم واموالهم ) وهذا بيان منه لكمال مسمى هذا الإسم كما قال ( ليس المسكين بهذا الطواف ( إلخ
وقد يشبه هذا قوله ( ما تعدون المفلس فيكم قالوا من ليس له درهم ولا دينار قال ليس هذا المفلس ولكن المفلس من ياتى يوم القيامة بحسنات أمثال الجبال فيأتى وقد ضرب هذا وشتم هذا واخذ مال هذا فيعطى هذا من حسناته وهذا من حسناته فإذا لم يبق له حسنة أخذ من سيئاتهم فطرحت عليه ثم طرح فى النار ( وقال ( ما تعدون الرقوب فيكم قالوا من لا يولد له قال الرقوب من لم يقدم من ولده شيئا )
ومثله قوله ( ليس الشديد بالصرعة وإنما الشديد الذى يملك نفسه عند الغضب )
لكن فى هذه الأحاديث مقصود وبيان ما هو أحق بأسماء المدح والذم مما يظنون فإن الإفلاس حاجة وذلك مكروه فبين أن حقيقة الحاجة إنما تكون يوم القيامة وكذلك عدم الولد تكرهه النفوس لعدم الولد النافع فبين أن الإنتفاع بالولد حقيقة إنما يكون فى الآخرة لمن قدم أولاده بين يديه وكذلك الشدة والقوة محبوبة فبين ان قوة النفوس أحق بالمدح من قوة البدن وهو أن يملك نفسه عند الغضب كما قيل لبعض سادات العرب ما بال عبيدكم أصبر منكم عند الحرب وعلى الأعمال قال هم أصبر أجسادا ونحن اصبر نفوسا
قوله ( فمن كانت هجرته إلى الله ورسوله فهجرته إلى الله ورسوله ) ليس هو تحصيل للحاصل لكنه إخبار بأن من نوى بعمله شيئا فقد حصل له ما نواه أى من قصد بهجرته الله ورسوله حصل له ما قصده ومن كان قصده الهجرة إلى دنيا او امرأة فليس له إلا ذلك فهذا تفصيل لقوله ( إنما الأعمال بالنيات )
ولما أخبر أن لكل امرىء ما نوى ذكر أن لهذا ما نواه ولهذا ما نواه
والهجرة مشتقة من الهجر وقد صح عن النبى أنه قال ( الهاجر من هجر ما نهى الله عنه والمجاهد من جاهد نفسه فى ذات الله ( كما قال ( المسلم من سلم المسلمون من لسانه ويده والمؤمن من أمنه الناس على دمائهم واموالهم ) وهذا بيان منه لكمال مسمى هذا الإسم كما قال ( ليس المسكين بهذا الطواف ( إلخ
وقد يشبه هذا قوله ( ما تعدون المفلس فيكم قالوا من ليس له درهم ولا دينار قال ليس هذا المفلس ولكن المفلس من ياتى يوم القيامة بحسنات أمثال الجبال فيأتى وقد ضرب هذا وشتم هذا واخذ مال هذا فيعطى هذا من حسناته وهذا من حسناته فإذا لم يبق له حسنة أخذ من سيئاتهم فطرحت عليه ثم طرح فى النار ( وقال ( ما تعدون الرقوب فيكم قالوا من لا يولد له قال الرقوب من لم يقدم من ولده شيئا )
ومثله قوله ( ليس الشديد بالصرعة وإنما الشديد الذى يملك نفسه عند الغضب )
لكن فى هذه الأحاديث مقصود وبيان ما هو أحق بأسماء المدح والذم مما يظنون فإن الإفلاس حاجة وذلك مكروه فبين أن حقيقة الحاجة إنما تكون يوم القيامة وكذلك عدم الولد تكرهه النفوس لعدم الولد النافع فبين أن الإنتفاع بالولد حقيقة إنما يكون فى الآخرة لمن قدم أولاده بين يديه وكذلك الشدة والقوة محبوبة فبين ان قوة النفوس أحق بالمدح من قوة البدن وهو أن يملك نفسه عند الغضب كما قيل لبعض سادات العرب ما بال عبيدكم أصبر منكم عند الحرب وعلى الأعمال قال هم أصبر أجسادا ونحن اصبر نفوسا
Translation:
Shaykh ul Islam Ibn Taymiyyah, rahimahullah, said in Majmoo'il-Fataawah Vol18 280/281
"
[“ Whomsoever emigrated to Allah and His Messenger....”]
“Whomsoever emigrated to Allah and His Messenger, then their emigration was to Allah and His Messenger.” [Bukhaari and Muslim agreed upon]
His words are not tautologous [an unnecessary repetition], but rather they inform that the thing which was intended by the person performing the action will be realized. So the person, who has as his objective of emigrating, Allah and His Messenger, will realise that which he intended. And the person whose objective of emigrating was a worldly matter or to a woman, he will not achieve anything, except that [worldly] object.
And [these words] explain his saying, “Indeed, the actions are upon the intentions.”, this informs that every person shall realize what they intended by their action, so one will achieve his objective [of Allah and His Messenger] and the other shall achieve his objective [only].
[Definition of Hijrah]
The word “hijrah” is a derivative of the word “hajr” [to flee], and it has been authentically narrated that the Prophet, sallallahu alayhi wa salama, said, “ The Muhaajir [emigrant] is the person who flees from those matters which Allah has prohibited for him, and the Mujaahid is the one who struggles against himself in Allah's cause.”
And also his saying, “ The Muslim, is the one whom the Muslims are safe from his tongue and his hand, and the Believer, is the one whom, the blood and the wealth of the People, are secure from him.”
This explanation indicates completeness [of meaning] in naming [a person] with this name. Just as his saying, “ The needy is not the one who goes around [begging].” and this is similar to his saying, “ Whom do you consider as the Bankrupt amongst you.?”, we said, “ The one who does not possess either a single gold coin or a single silver coin. ”, he said, “ This is not the Bankrupt, rather the Bankrupt is the one who comes on the Day of Judgement with [piles of] good deeds resembling the mountains, however, he hit a person, and insulted another, and [unjustly] took wealth from another, so that some of his good deeds will be given to that person and some to the other person, up until none of his good deeds remain, then their evil deeds will be taken from them and given to him and then he will be thrown into the Fire.”. And also his, sallallahu alayhi wa salama, saying, “Whom do you consider as the Raqoob [the childless] amongst you?”, we said, “The one who has no child.”, he said, “ The Raqoob, is the one who has nothing to present [to Allah] with regards to his child.” And similar to this is his saying, sallallahu alayhi was salama, “The Strong person, is not the one who throws a person to the ground, for indeed, the Strong person, is the person who controls themselves when they are angered.”.
In these ahadeeth [Prophetic narrations], the intended meaning is not just nouns of praise or blame as the people thought that to be bankrupt [simply] means to be in need, and that is something hateful. But rather, they explain the true meaning of need is only on the Day of Judgement.
So too the lack [or loss] of children is hateful the the souls [of people] as the deem children to be beneficial to them. So he, sallallahu alayhi was salama, explained that the real benefit of the loss of children, [for the one whose children dies before him] is in the afterlife for the person who presnts their child before themselves on the Day of Judgement. [TN, meaning that the loss of their children in this life, will only benefit that person in the afterlife, if they are patient upon their loss etc.]
However, just as strength and power are desirable, he, sallallahu alayhi wa salama, explained that the strength of the nafs [soul] is more praiseworthy in reality, than physical strength, such as the person who controls themselves while they are angered, as was said to some of the 'Arab nobles, “ Why are your slaves more steadfast in battle and in their work, than you are?”, he said, “They are more steadfast in their bodies, whereas we are more steadfast in our mental faculties.”
كتاب مجموع الفتاوى، الجزء 18، صفحة 282
وكون الأرض دار كفر ودار إيمان أو دار فاسقين ليست صفة لازمة لها بل هى صفة عارضة بحسب سكانها فكل أرض سكانها المؤمنون المتقون هى دار أولياء الله فى ذلك الوقت وكل أرض سكانها الكفار فهى دار كفر فى ذلك الوقت وكل أرض سكانها الفساق فهى دار فسوف فى ذلك الوقت فإن سكنها غير ما ذكرنا وتبدلت بغيرهم فهى دارهم
وكذلك المسجد إذا تبدل بخمارة أو صار دار فسق أو دار ظلم أو كنيسة يشرك فيها بالله كان بحسب سكانه وكذلك دار الخمر والفسوق ونحوها إذا جعلت مسجدا يعبد الله فيه جل وعز كان بحسب وكذلك الرجل الصالح يصير فاسقا والكافر يصير مؤمنا أو المؤمن يصير كافرا أو نحو ذلك كل بحسب إنتقال الأحوال من حال إلى حال
وكون الأرض دار كفر ودار إيمان أو دار فاسقين ليست صفة لازمة لها بل هى صفة عارضة بحسب سكانها فكل أرض سكانها المؤمنون المتقون هى دار أولياء الله فى ذلك الوقت وكل أرض سكانها الكفار فهى دار كفر فى ذلك الوقت وكل أرض سكانها الفساق فهى دار فسوف فى ذلك الوقت فإن سكنها غير ما ذكرنا وتبدلت بغيرهم فهى دارهم
وكذلك المسجد إذا تبدل بخمارة أو صار دار فسق أو دار ظلم أو كنيسة يشرك فيها بالله كان بحسب سكانه وكذلك دار الخمر والفسوق ونحوها إذا جعلت مسجدا يعبد الله فيه جل وعز كان بحسب وكذلك الرجل الصالح يصير فاسقا والكافر يصير مؤمنا أو المؤمن يصير كافرا أو نحو ذلك كل بحسب إنتقال الأحوال من حال إلى حال
Translation:
A land being [classified as] a land of disbelief, or a land of faith, or the land of disobedience, is not an intrinsic attribute of that land, but rather it is an incidental [circumstantial] attribute correlative to it's inhabitants.
Every land that is inhabited by pious believers, that land is the land of the allies of Allah at that time. Every land that is inhabited by disbelievers, that land is the land of the disbelievers at that time, and every land that is inhabited by the sinful, then that land is the land of the sinful at that time. If a land then becomes inhabited by a people other than those I have mentioned, and it changes due to them, then it becomes their land [TN meaning it's classification and status changes].
Similarly, if a masjid turns into a tavern, or a house of perversion, or a house of oppression, or a church, wherein partners are associated with Allah, then [it's status and classification] is correlative to it's inhabitants, just as when a tavern, or a house of perversion, or similar to that, becomes a masjid wherein Allah the Mighty and Majestic is worshipped.
Similarly, as when a righteous man becomes perverted or a disbeliever, or a disbeliever becomes a believer, or a believer becomes a disbeliever, and other similar examples, the status of all of them is based upon there transition from one state/condition, to another state/condition.
كتاب مجموع الفتاوى، الجزء 18، صفحة 282.
وقد قال تعالى ( وضرب الله مثلا قرية كانت آمنة مطمئنة ) الآية نزلت فى مكة لما كانت دار كفر وهى ما زالت فى نفسها خير ارض الله وأحب أرض الله إليه وإنما أراد سكانها فقد روى الترمذى مرفوعا ( أنه قال لمكة وهو واقف بالحزورة والله إنك لخير أرض الله وأحب أرض الله إلى الله ولولا أن قومى أخرجونى منك لما خرجت ( وفى رواية خير أرض الله وأحب أرض الله إلى ( فبين أنها أحب أرض الله إلى الله ورسوله وكان مقامه بالمدينة ومقام من معه من المؤمنين أفضل من مقامهم بمكة لأجل أنها دار هجرتهم ولهذا كان الرباط بالثغور أفضل من مجاورة مكة والمدينة كما ثبت فى الصحيح ( رباط يوم وليلة فى سبيل الله خير من صيام شهر وقيامه ومن مات مرابطا مات مجاهدا وجرى عليه عمله وأجرى رزقه من الجنة وأمن الفتان (
وفى السنن عن عثمان عن النبى أنه قال ( رباط يوم فى سبيل الله خير من ألف فيما سواه من المنازل ( وقال أبو هريرة لأن أرابط ليلة فى سبيل الله أحب إلى من أن أقوم ليلة القدر عند الحجر الأسود ولهذا كان أفضل الأرض فى حق كل إنسان أرض يكون فيها أطوع لله ورسوله وهذا يختلف بإختلاف الأحوال ولا تتعين أرض يكون مقام الإنسان فيها افضل وإنما يكون الأفضل فى حق كل إنسان بحسب التقوى والطاعة والخشوع والخضوع والحضور وقد كتب أبوالدرداء إلى سلمان هلم إلى الأرض المقدسة فكتب إليه سليمان أن الأرض لا تقدس احدا وإنما يقدس العبد عمله وكان النبى قد آخى بين سلمان وابى الدرداء وكان سلمان
Translation:
And Allah the Most High has said, “ And Allah gives the example of a settlement. It was [in a state of] security and tranquillity, it's provision coming to it in abundance from every place, but it's inhabitants denied the favours of Allah, so Allah made them taste extreme hunger and fear because of what they did. ” [An-Nisaa':112].
This verse was revealed regarding Makkah when it was the “land of disbelief”, whilst [Makkah] itself, had not ceased to be the best place in the Earth of Allah, and the most beloved place to Allah, but what was intended [in this example] was its inhabitants.
Imaam At-Tirmithee narrated in a marfoo' hadeeth, “Whilst the Messenger was standing in the Hazwara[TN. A marketplace that was attached to the masjid al haram at that time.], he addressed Makkah and said, “Indeed, you are the best place in the Earth of Allah, and the most beloved place in the Earth of Allah, to Allah. And if my people had not driven me out of you, I would never have left you” [Saheeh hadeeth Sunan Tirmithee 3925].
This hadeeth explains that Makkah is the most beloved land of Allah, to both Allah, and His Messenger, but [at that time] residing in Madeenah was more virtuous for the Prophet and those who were with him from the believers, due to it being the land that Allah [had commanded them to] make emigration to.
And it is due to this [reason] that standing on guard in the frontlines of the battlefields, is more virtuous than living in Makkah and Madeenah, as in confirmed in the saheeh hadeeth, “Standing on guard for a day and a night in the Path of Allah, is better than fasting and standing the night in prayer for a month. And whoever dies whilst standing on guard, dies the death of a mujaahid and his actions will follow him, and his provision will come from the Gardens of Paradise, and he will be protected from the fitnah [of the grave].” [Saheeh Muslim]
And in the Sunan it is reported on the authority of 'Uthmaan, radi Allahu anhu, that the Prophet, sallallahu alayhi was salama, said, “Standing guard for a [single] day is better than a thousand [days] settling elsewhere.” [at-Tirmidhee and an-Nasaa'ee and Musnad Ahmad], and Abu Hurayrah, radi Allahu anhu, said that, “Standing guard for a [single] night, was more beloved to him than standing in prayer, in front of the Black Stone [of the Ka'bah], on the Night of Decrees [Layla ul-Qadr]."
The most virtuous land for anyone is, in reality, the land where they will be more obedient to Allah and His Messenger, and this changes and varies depending upon the situation [of the person]. It is not specified that the land where a person settles is the most virtuous for them. Indeed, the most virtuous land for a person is, in reality, [the land wherein] they have the most Taqwah, obedience, humility, submission and attentiveness [towards Allah the Most High], just as Abu Dardaa' said to Salmaan al Faarisee, radi Allahu anhuma, when he wrote to him and said, “Come to the 'sanctified' land.”, so he wrote back [to Abu Dardaa'] and said, “The land is not [what makes a person] 'sanctified', verily, what makes a person “sanctified' is their actions.”. The Prophet, sallallahu alayhi was salama, had made the ties of Brotherhood between Salmaan and Abu Dardaa', radi Allahu anhuma, and Salmaan al-Faarisee had more understanding [fiqh] in this [particular] matter than Abu Dardaa'.
[TN Please note that Salmaan al-Faarisee, was making a type of play on words with Abu Dardaa', radi Allahu anhuma. In the Qur'aan in surah al Maa'idah verse 21, Allah 'azza wa Jall says that Prophet Moosa, alayhis salaam, said to his people, “O my people! Enter into the sanctified land...”, and this whas what Abu Dardaa' meant when he said to Salmaan “sanctified land”, whereas Salmaan al Faarisee, made a play on words by changing the fat-hah on the letter Daal to a kas-rah i.e. from “muqaddasa” meaning “sanctified” to, “muqaddisa” meaning “sanctifying”....! At that time the Arabs did not use Tashkeel when they wrote Arabic, hence Salmaan could play this very clever play on words with his most beloved and closest companion. The Mesenger of Allah, sallallahu alayhi was salama, joined all the Muhaajireen with an Ansaari when they emigrated to Madeenah, and the Messenger, sallallahu alayhi was salama, matched Salmaan al-Faarisee with Abu-Dardaa', radi Allahu anhuma, so they were closer than even blood brothers in their love for each other. May Allah make us close to each other and love each other just as Salmaan loved Abu Dardaa'.]
كتاب مجموع الفتاوى، الجزء 18، صفحة 283/4.
وقد قال الله تعالى لموسى ـ عليه السلام ـ: {سَأُرِيكُمْ دَارَ الْفَاسِقِينَ} [الأعراف:145] ، وهي الدار التي كان بها أولئك العمالقة، ثم صارت بعد هذا دار المؤمنين، وهي الدار التي دل عليها القرآن من الأرض المقدسة،/ وأرض مصر التي أورثها الله بني إسرائيل، فأحوال البلاد كأحوال العباد فيكون الرجل تارة مسلمًا، وتارة كافرًا، وتارة مؤمنًا، وتارة منافقًا، وتارة برًا تقيًا، وتارة فاسقًا، وتارة فاجرًا شقيًا.
وهكذا المساكن بحسب سكانها، فهجرة الإنسان من مكان الكفر والمعاصي إلى مكان الإيمان والطاعة كتوبته وانتقاله من الكفر والمعصية إلى الإيمان والطاعة، وهذا أمر باق إلى يوم القيامة، والله تعالى قال: {وَالَّذِينَ آمَنُواْ مِن بَعْدُ وَهَاجَرُواْ وَجَاهَدُواْ مَعَكُمْ فَأُوْلَـئِكَ مِنكُمْ} [الأنفال:75] .
And Allah said to Moosa, alayhis salaam, “I will show you the land of the perverted.”[Al A'raaf:145]
This was the land the of the 'Amaaliqiyah [at that time], then it became the land of the Believers. This land, mentioned in the Qur'aan, is a sanctified [holy] land, and it [comprises of] the land of Misr which Allah made the Bani Israa'eel [the descendants of Ya'qoob], alayhis salaam inherit.
The condition [status] of countries is just like the condition [status] of the servants [of Allah], at one time a man is a Muslim, at another he is a disbeliever, and at another he is a Believer, and at another time he is a hypocrite, and another time he is a righteous possessor of Taqwah, and at another time he is a pervert[faasiq], and at another time he is an abusive evil person. Therefore the lands of habitation are correlative to their inhabitants. [TN. It is Allah 'azza wa Jall, who classified the land as dar-ul faasiqeen in surah A'raaf: ayah 145 above due to it's inhabitants, so this is NOT ibn Taymiyyah's classification, or an issue of "ijtihaad" which we can take or leave, but rather it is Allah the Most High's classification, and who are we to contradict that..!!!].
When a person emigrates from a land of disbelief and disobedience, to a land of Belief and obedience, it is like when a [non muslim] person repents from disbelief and disobedience, to Belief and obedience to Allah, and this is a matter which will remain until the Day of Judgement, and Allah the Most High said, “And those who believed after you, and they [then] emigrate with you and fight along side you, they are [indeed] of those who are from you.” [surah Al-Anfaal:ayah 75]
[TN i.e the status and classification of the land changes, just as persons status changes when they accept Islam..!!!]
End translation.
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