IN THE NAME OF ALLAH THE MOST GRACIOUS, THE MOST MERCIFUL
Important issues to be established:
“…This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion…” 5: 3
“Truly, the religion with Allaah is Islam”
[Aal- ‘Imraan 3:19]
“And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers”
[Aal ‘Imraan 3:85]
“…He whom Allah guides, is rightly guided; but he whom He sends astray, for him you will find no Wali (guiding friend) to lead him (to the right Path).” 18: 17
“…It is only those who have knowledge among His slaves that fear Allah…” 35: 28
” Whoever goes down a path/road searching for Knowledge, Allah will make it easy for him the road to Paradise.” [Saheeh Muslim, Vol.3 Hadith No. 99]
“…Verily, the (human) self is inclined to evil, except when my Lord bestows His Mercy (upon whom He wills)…” 12: 53
“O you who believe! Enter perfectly in Islam (by obeying all the rules and regulations of the Islamic religion) and follow not the footsteps of Shaitan (Satan). Verily! He is to you a plain enemy.” 2: 208
“…surely I will sit in wait against them (human beings) on Your Straight Path. Then I will come to them from before them and behind them, from their right and from their left, and You will not find most of them as thankful ones (i.e. they will not be dutiful to You).” 7: 16-17
“Verily! We have made that which is on earth as an adornment for it, in order that We may test them (mankind) as to which of them are best in deeds.” 18: 7
Wealth and children are the adornment of the life of this world. But the good righteous deeds (five compulsory prayers, deeds of Allah’s obedience, good and nice talk, remembrance of Allah with glorification, praises and thanks, etc.), that last, are better with your Lord for rewards and better in respect of hope. 18: 46
May lead to shirk – for e.g. celebrating Chinese New Year of the dragon,
May compromise Islam – for e.g. taking loans to have wedding reception and even to pay mahr
“And be afraid of the Day when you shall be brought back to Allah. Then every person shall be paid what he earned, and they shall not be dealt with unjustly” 2: 281
Everyone shall taste death. And only on the Day of Resurrection shall you be paid your wages in full. And whoever is removed away from the fire and admitted to Paradise, he indeed is successful. The life of this world is only the enjoyment of deception (a deceiving thing).” (Qur’an Al-Imran 3:185)
“And whoever desires the Hereafter and strives for it as he ought to strive and he is a believer; (as for) these, their striving shall surely be accepted.” [Al-Qur’an 17:19]
“The description of Paradise which the muttaqun have been promised is that in it are rivers of water, the taste and smell of which are never changed. Rivers of milk the taste of which will remain unchanged. Rivers of wine that will be delicious to those who drink from it and rivers of clear, pure honey. For them will be every kind of fruit and forgiveness form their Lord.” [Al-Qur’an 47:15]
“Verily, the dwellers of Paradise that Day, will be busy in joyful things. They and their wives will be in pleasant shade, reclining on thrones. They will have therein fruits (of all kinds), and all that they will ask for. (It will be said to them): “Salamun” (Peace be on you), a Word from the Lord, Most Merciful.” [Al-Qur’an 36:55-58]
“So no soul knows the delights of the eyes which is hidden for them; a reward for what they did.” [Al-Qur’an 32:17]
Abu Sa’id al-Khudri narrated that the Messenger of Allah, sallallahu ‘alayhi wa sallam, said, “The people of Paradise will look at the dwellers of lofty mansions (i.e. a superior place in Paradise) in the same way as one looks at a brilliant star, far away in the East or in the West of the horizon. This is because of their superiority over one another (in reward).” One of the people asked, “O Allah’s Messenger, are these lofty mansions for the Prophets which no one else can reach?”
The Prophet, sallallahu ‘alayhi wa sallam, replied, “No! By Allah, in whose Hands is my life, these are for men who believe in Allah and also believe in the Messenger.” [Bukhari and Muslim]
Abu Musa al-Ash’ari narrated that the Prophet, sallallahu ‘alayhi wa sallam, said, “Verily, for the believers in Paradise, are tents made of a single hollow pear. The length of which would be sixty miles long from all sides, their wives being therein. The believer will go around them (i.e., visit them) and they will not be able to see each other.” [Sahih ul-Jami’]
Abu Hurayrah said that the Messenger of Allah, sallallahu ‘alayhi wa sallam, said, “There is not a tree in Paradise, except that its trunk is made of gold.” [Sahih ul-Jami’]
Anas ibn Malik narrated that the Prophet, sallallahu ‘alayhi wa sallam, said, “Verily in Paradise there is a market in which (the inhabitants of Paradise) will come to every Friday. The North wind will blow and scatter fragrances on their faces and on their clothes. This will add to their beauty and their attractiveness. They will then go back to their families after having an added luster to their beauty and their attractiveness. Their families will say to them, ‘By Allah you have been increased in beauty and loveliness after leaving us,’ and they will say, ‘By Allah you too have increased in beauty and attractiveness after us.’ “ [Muslim]
Jabir ibn Abdullah narrated that the Messenger of Allah, sallallahu ‘alayhi wa sallam, said, “(I saw in a dream that) I entered Paradise, and behold, there was a palace built of gold. I asked, ‘Whose is this palace?’ They (the angels) replied, ‘For a man from the Quraysh.’ So I thought it might be I, so I asked, ‘And who is he?’ They said, ”Umar ibn al-Khattab.’ Nothing stopped me from entering it except your ghirah (sense of honor).” ‘Umar said, “My ghirah would never be offended by you, O Messenger of Allah.” [Bukhari and Muslim]
“Indeed in the Messenger of Allah (Muhammad ) you have a good example to follow for him who hopes in (the Meeting with) Allah and the Last Day and remembers Allah much.” 33: 21
This is the Book (the Qur’an), whereof there is no doubt, a guidance to those who are Al-Muttaqun [the pious and righteous persons who fear Allah much (abstain from all kinds of sins and evil deeds which He has forbidden) and love Allah much (perform all kinds of good deeds which He has ordained)]. 2: 2
“Nations are about to unite (and call) each other to set upon you, just as diners are invited to a plate of food.” It was said: “Will it be because of our lack of numbers that day (i.e. will be be small in number)?” He صلى الله عليه وسلم said: “Rather, you will be many on that day, but you will be like scum foam (that floats) on the river. Allaah will remove the fear of you from the hearts of your enemies and put Wahn into your hearts.” It was said: “O Messenger of Allaah, what is Wahn?” He صلى الله عليه وسلم said:“Love for the dunya and hatred for death.” [Related by Abu Da’wud, 4297 and others – graded as saheeh by Al-Albani in ‘Silsilah as-Saheehah’, 958]
“Rivalry in worldly increase distracts you (from the remembrance of Allah), till you come to the graves” (102: 1-2).
“O Children of Adam! Let not Shaitan (Satan) deceive you, as he got your parents [Adam and Hawwa (Eve)] out of Paradise, stripping them of their raiments, to show them their private parts. Verily, he and Qabiluhu (his soldiers from the jinns or his tribe) see you from where you cannot see them. Verily, We made the Shayatin (devils) Auliya’ (protectors and helpers) for those who believe not.” 7: 27
“And keep yourself (O Muhammad) patiently with those who call on their Lord (i.e. your companions who remember their Lord with glorification, praising in prayers, etc., and other righteous deeds, etc.) morning and afternoon, seeking His Face, and let not your eyes overlook them, desiring the pomp and glitter of the life of the world; and obey not him whose heart We have made heedless of Our Remembrance, one who follows his own lusts and whose affair (deeds) has been lost.” 18: 28
“Verily, your Wali (Protector or Helper) is Allah, His Messenger, and the believers, – those who perform As-Salat (Iqamat-as-Salat), and give Zakat, and they bow down (submit themselves with obedience to Allah in prayer). And whosoever takes Allah, His Messenger, and those who have believed, as Protectors, then the party of Allah will be the victorious. O you who believe! Take not for Auliya’ (protectors and helpers) those who take your religion for a mockery and fun from among those who received the Scripture (Jews and Christians) before you, nor from among the disbelievers; and fear Allah if you indeed are true believers.” 5: 55-57
The Significance of the Heart
In order to start moving in life you first need to have knowledge; with that knowledge you can define if something is important or not. Then it is up to you to make the move. The Prophet salallaahu ‘alayhi wa sallam said about your heart: Truly in the body there is a morsel of flesh which, if it be sound, all the body is sound and which, if it be diseased, all of it is diseased. Truly it is the heart. [al-Bukhaaree, Muslim]
Allaah ‘azza wajal informed us in the Quran about the “heart” (generally qalb in Arabic). For example, the word naas (people, mankind) is used 241 times, but the word “heart” is used no less than 137 times.
What is the State of Your Heart?
The state of your heart will decide what you do with your knowledge. Will you benefit from it by practicing it or not? For example,if you hear an ayah of the Quran or a hadith, does it make you feel you want to practice it straight away or does it not have much impact on you? Whatever the answer is, it will tell you about the state of your heart.
Sins have an effect on your heart; they can cause your heart to be sealed so that the light of knowledge doesn’t reach it anymore and the ayaat of Allaah don’t affect you anymore. May Allaah ‘azza wajal protect us from this.
There are many diseases we find in our hearts, like jealousy, envy, greed, lust, and showing off. Our aim should be to strive to purify our hearts and turn back to Allaah with a sound heart. Once a wise man made this dua: ‘ O Allah purify my heart from anything but You.’
The Heart and the Mind
When you say the word ‘Think!” most of us point to our heads, right? How many of us point to our hearts when we say “Think?” The Messenger of Allaah sallallahu alayhi wa sallam said, “Taqwa is here,” and he pointed to his chest. [Muslim, at-Tirmidhi, Ahmad]
Subhanallah, one of the functions of the heart is ta’aqqul (understanding). Allah subhanahu wa ta’alaa gave us a heart to comprehend, to reflect, and to reason. That brings us back to the central ayah: and have hearts by which to reason . . .
Ibn Taymiyyah rahimahullaah said that many doctors and philosophers have said that the mind is in the brain, so we think and understand with our brains and not with our hearts. He then said that the centre is actually the heart. Ibn Katheer said: The arrogant philosophers say that the mind is in the brain. [Tafsir ibn Kathir vol 4 p.508]
To believe, to disbelieve, to understand, to comprehend, to have tranquility, to feel confusion, to have tawakkul and to have khushoo’ are all functions of your heart.
The Day whereon neither wealth nor sons will avail, Except him who brings to Allah a clean heart [clean from Shirk (polytheism) and Nifaq (hypocrisy)]. 26: 88-89
But those who have believed and emigrated and fought in the cause of Allah and those who gave shelter and aided – it is they who are the believers, truly. For them is forgiveness and noble provision. (Al-Anfal 8:74)
The Hijrah, a part of the Seerah, is something that must be studied in depth to gain a full understanding of its implications and meaning. It is not simply a series of bedtime stories to be told and remembered like fairy tales of how the Prophet (saaw) took Abu Bakr (ra) with him and went on a journey, and at the end of it the people received him (saaw) by singing merry melodies, This is not to say that the small details of the Hijrah, like how the Prophet (saaw) had to get Ali ibn Abi Talib (ra) to sleep in his bed, or how he (saaw) had to hide in a cave, are not significant. These details are important because they remind us that the techniques and tactics used by the Prophet (saaw) were human and not superhuman. They were not tactics which required miracles to be carried out.
The significance of Hijrah (the migration of
Prophet Muhammad (peace be upon him) to Madinah) is not limited to the Islamic
history or to the Muslims. The Hijrah not only reshaped – socially and
politically – the Arab Peninsula,
but also had its impact on worldwide civilizations.
Throughout the history of Islam, the migration was a transitional line between
the two major eras, regarding to the message of Islam; the era of Makkah and
the era of Madinah. In its essence, this signified a transition from one phase
to another, as follows:
Transition from the position of weakness, where the non-believers of Makkah — particularly the people of Quraish — humiliated, tortured and killed Muslims, to the position of strength. This is where Muslims were allowed to defend themselves and were able to defeat their adversaries.
Transition form spreading Islam through individual Da’wah (inviting others to Islam) to the spreading of Islam through institutionalized Da’wah, initiated by the state.
Transition from a position where Muslims represented a small group of people, surrounded by enemies and threatened by death, to the position of a regional power with a strong central leadership. This was one that was surrounded by a large number of followers and allies.
Transition of Da’wah from regionalism, in which the focus was only on Quraish and the tribes surrounding Makkah, to the phase of universalism. This is where the Muslim State began reaching out to Persia, Egypt, and the Byzantine Empire.
Transition from being a simple Islamic group of believers, to being the Islamic Ummah (nation). This is which was an organized Islamic state, with a central leadership and other organizations.
Transition, which is most significantly for early Muslims, to the phase in which Islam was not only the act of worship, but a way of life. This was encompassing (surrounding) politics, economy, social interactions and every other aspect of life. This was the first time when Islam was looked upon as a comprehensive religion.
This
contrast between the two periods is clearly noticeable in the Qur’anic
discourse. Muslim scholars describe the part of Qur’an that was revealed in
Makkah as the Makkan Qur’an, and that which was revealed in Madinah as the
Madini Qur’an.
Although both parts are intermingled in the Qur’an and constitute one divine
script, the discourse of both parts is clearly distinguishable. Whereas the
part revealed in Makkah concentrated on Tawheed (the Oneness
of Allah/monotheism), the part revealed in Madinah covered rules regarding
Islamic life in general.
There is no doubt whatsoever that the migration of Prophet Muhammad (peace be
upon him) to Madinah was the crucial event, which established the Islamic
civilization. This was a civilization that thrived for many centuries.
Hijrah, the turning point in Islamic history
Hijrah,
no doubt, kindled the light of hope in the hearts of the early Muslims who set
a shinning example for all Muslims, in every generation, to emulate.
Hijrah, in essence, is a process of transfer to a better situation. It is not
meant to find a comfortable place where one would relax and stop endeavor
(attempt). Rather, it is a search for an environment more favorable to
continuous and constructive effort. Immediately after reaching Madinah, the
Prophet undertook an all-embracing process to establish a faithful and strong
society. This is a significant aspect and important lesson to learn from
Hijrah.
In the Glorious Qur’an, Allah, Most High, says,
“Those who believe, and migrate
and strive in Allah’s cause, with their goods and their persons, have the
highest rank in the sight of Allah: they are indeed the successful people.
Their Lord does give them glad tidings of a Mercy from Himself, of His good
pleasure, and of Gardens where enduring pleasure will be theirs: They will
dwell therein forever. Verily in Allah’s presence is a reward, the greatest (of
all).” (Al-Tawbah 9:
20-22)
Our religious calendar is the Hijri calendar. It is important for us to keep in
mind the meaning and significance of Hijrah.
Hijrah was one of the most important events in the history of Islam. It is for
this reason `Umar (may Allah be pleased with him) adopted Hijrah date to
calculate years. Muslims chose Hijrah as the focal point to reckon their
chronology. In physical terms, Hijrah was a journey between two cities about
200 miles apart, but in its grand significance it marked the beginning of an
era, a civilization, a culture and a history for the whole mankind. Islam
progressed not only from the physical Hijrah, but because Muslims took Hijrah
seriously in all its aspects and dimensions.
When the Prophet (peace and blessings be upon him) made the Hijrah from Makkah
to Madinah, he did not just transfer his residence or took shelter in another
city, but as soon as he arrived in Madinah he began the transformation of that
city in every aspect.
It is important for us to study and reflect on the things that he did in
Madinah. There are many lessons for us in that history and we can learn many
things for our life.
1. Masjid (Mosque): The Prophet (peace and
blessings be upon him) first established a Masjid for the
worship of Allah. He himself worked in carrying the stones and building that
small, humble but most powerful structure. This was the beginning, but soon
other Masajid (mosques) were established in Madinah.
2. Madrasah (Islamic school and educational institution for
the community):. The first school under the supervision of the Prophet
(peace and blessings be upon him) was the school of Suffah.
Later many other schools were opened. According to Maulana Shibli Numani, there
were nine schools opened in Madinah alone in the time of the Prophet (peace and
blessings be upon him).
3. Mu’akhah: He established brotherly relations between
the Muhajirun (Muslims who migrated from Makkah) and the Ansar (residents
of Madinah who helped the Prophet and his Companions). Masjid and Madrasah were
not enough; what was also important was to have good relations between Muslims.
They should have their brotherhood on the basis of faith, not on the basis of
tribes as they used to have prior to Islam.
4. Intercommunity and Interfaith Relations: Prophet (peace and
blessings be upon him) also established good relations with other communities
living in Madinah. There was a large Jewish community as well as some other
Arab tribes who had not accepted Islam. The Prophet (peace and blessings be
upon him) prepared a Mithaq (a covenant or a constitution) for
relations between these communities.
5. Cleaning the City: Yathrib (previous name of Madinah) was a
dirty city. When the Sahabah (Prophet’s Companions) came from
Makkah to Madinah, many of them got sick and did not like that city. The
Prophet (peace and blessings be upon him) asked them to clean the city and
remove its dirt and filth. `Aishah, may Allah be pleased with her, said: “We
came to Madinah and it was the most polluted land of Allah.
The water there was most stinking. (Al-Bukhari, 1756)
6. Water System in the City: The Prophet (peace and blessings be
upon him) asked the Sahabah to dig wells in different parts of
the city. It is mentioned that more than 50 wells were opened in the city of
Madinah and there was enough clean water for every one.
7. Agriculture and Gardening: The Prophet (peace and blessings be
upon him) encouraged the Sahabah to cultivate the land and
make gardens. He told them that any one who would cultivate any dead land,
would own it. Many people started working and cultivating and soon there was
enough food for every one.
8. Poverty Eradication: In a short period of time it happened that
there were no poor people in Madinah. Every one had enough and the Prophet
(peace and blessings be upon him) used to give gifts to coming delegations.
9. Safety, Security, Law and Order: Madinah became the safest city
in the world. There were very few incidents of theft, rape, drunkenness or
murder and they were immediately taken care of.
In short, Hijrah teaches us that wherever Muslims go, they should bring goodness to that land. Muslims should work for both moral and material goodness of the society.
Death is the most certain aspect of life. 6,178 people die in the world every hour, according to the latest statistics. These are people of all ages, dying of all causes. Some of these deaths make headlines, but the great majority do not. Yet, everyone will enter his grave the same way – ALONE, at the time appointed by God. When it is time, science and technology can not prevent death. It is only in the Hands of The Creator.
“Every soul shall have a taste of death: And only on the Day of Judgement shall you be paid your full recompense. Only he who is saved from the Fire and admitted to the Garden will have succeeded. For the life of this world is but goods of chattels of deception” (al-Imran 3:185)
In another verse which conveys a similar meaning is:
“Every soul shall taste death. And We test you by evil and by good by way of trial. To Us must you return.” (al-Anbiyaa 21:36)
The whole story of each and everyone of us is best summarised in these verses:
“We did create man from a quintessence of clay; Then We placed him as a drop of sperm in a place of rest firmly fixed then We made the sperm into a clot of congealed blood; Then of that clot We made a lump; Then We made out of the lump bones and clothed the bones with flesh then We developed out of it another creature. So blessed be Allah the best to create after that, you will die. On the day of judgement you will be raised up again.” (al-Muuminun 23:12-16)
On the authority of Aboo `Abd ir-Rahmaan `Abdullaah ibn Mas`ood (radiAllaahu anhu), who said: The Messenger of Allaah (sallAllaahu alayhi wa sallam) and he is the Truthful, the Believed, narrated to us:
Verily the creation of each one of you is brought together in his mother’s womb for forty days in the form of a nutfah (a drop), then he becomes an ‘alaqah (clot of blood) for a like period, then a mudghah (morsel of flesh) for a like period, then there is sent to him the angel who blows his soul into him and who is commanded with four matters: to write down his Rizq (sustenance), his life span, his actions, and whether he will be happy or unhappy (i.e. whether or not he will enter Paradise).
By the One, other than Whom there is no deity, verily one of you performs the actions of the people of Paradise until there is but an arms length between him and it, and that which has been written overtakes him, and so he acts with the actions of the people of the Hellfire and thus enters it; and verily one of you performs the actions of the people of the Hellfire, until there is but an arms length between him and it, and that which has been written overtakes him and so he acts with the actions of the people of Paradise and thus he enters it.
[Narrated by al-Bukhaari (البخاري) and Muslim (صحيح مسلم).]
There is no escape from death. Allah (SW) says:
“Wherever you are, death will find you out. Even if you are in towers built up strong and high.” (al-Nisaa 4:78)
Listen to the following verse which describes our helplessness when death comes:
“Why don’t you intervene when the soul of the dying man reaches the throat and you sit looking on but We are nearer to him than you are but you do not see. Then why don’t you, if you are exempt from future account, call back the soul if you are true in your claim of independence? If the dying man be of those nearest to Allah, there is for him rest and satisfaction and a garden of delight. And if he be of the companions of the right hand for him is the salutation `Peace be unto you from the companions of the right hand’ And if he be of those who treat truth as falsehood, those who go wrong, for him is entertainment with boiling water, and burning in hell fire. Verily this is the truth and certainty. So celebrate with praises the name of Thy Lord, The Supreme.” (al-Waqia 56:83-96)
Imam Ibn Al-Qayyim writes a beautiful verse
of poetry:
“This hijrah requires an origin and a goal. A person migrates with his
heart:
From loving other than Allah to loving Him;
From fearing and hoping and relying on other than Him to fearing and hoping and
relying on Him;
From calling upon, asking, surrendering to, and humbling oneself before other
than Him to calling upon, asking, surrendering to, and humbling oneself before
Him.”
In short, he means that our hearts should make hijrah from other than Allah to
Allah. So, while our bodies might be making hijrah for wealth, education or the
promise of a better life, it is imperative that our heart remains with Allah.
No matter what we get in life, it is not worth losing Allah, and if we have
Allah, then the world will follow. The Prophet (peace be upon him) said:
“Whoever makes the world his more important matter, Allah will confound his
affairs and make poverty appear before his eyes and he will not get anything
from the world except what has been decreed for him.
This hijrah requires an origin and a goal. A person migrates with his heart:
· From loving other than Allah > loving Him;
· From fearing and hoping and relying on other than Him > fearing and hoping and relying on Him;
· From calling upon, asking, surrendering to, and humbling oneself before other than Him > calling upon, asking, surrendering to, and humbling oneself before Him.
This is precisely the meaning of “fleeing unto Allah”, as He ta’ala says:
“…Flee unto Allah…” [Surah Ath-Thaariyaat 51:50]
And indeed, the tawhidrequired from a person is to flee from Allah unto Him! Under this heading of “from” and “to” falls a great reality of tawhid.
Fleeing unto Allah ta’ala includes turning to Him only for asking or worship or anything which proceeds from that. Thus, it includes the tawhid of Ilahiyyah which was the common point in the messages of all the messengers, may Allah bestows His praise and peace upon all of them.
On the other hand, fleeing from Allah (unto Him) includes the tawh id of Rububiyyah and the belief in the Qadar (Allah’s Divine Measure & Decree). It is the belief that whatever one hates or fears or flees from in the universe takes place by the Will of Allah alone. What He ta’ala wills will surely happen, and what He does not will never be and is impossible to happen.
Thus when a person flees unto Allah, he would be fleeing unto him from a thing that occurred by His Will. In other words, he would be fleeing from Him unto Him!
One who understands this well can then understand the meaning of the Messenger’s sallallaahu ‘alayhi wa sallam words:
“…I seek refuge from You in You…”
And:
“…There is no shelter or escape from You except in You…”
There is nothing in the universe that one would flee or seek protection from but is created and originated by Allah ta’ala. Hence, one would flee from that which emanates from Allah’s decree, will, and creation, to that which emanates from His mercy, goodness, kindness, and bounty. One is, therefore, fleeing from Allah unto Him, and seeking refuge in Him from Him!
Understanding these two matters causes one’s heart to stop being attached to other than Allah in fear, hope or love. He would then know that all that he flees from exists by the Allah’s will, power and creation. This would not leave in his heart any fear of other than his Creator and Maker. This in turn causes him to turn to Allah alone in fear, love and hope.
Had it been that what one flees from were not under Allah’s Will and Power, one would then be excused to fear that thing instead of Allah. This would be like running away from a creature to a more powerful one, without being totally confident that the second creature is powerful enough to protect him from the first one.
This is quite different from the case of a person who knows that the One to whom he is running is the same as the One who decreed, willed, and created that from which he is fleeing. In the latter case, no interest in seeking other protectors should remain in the heart.
So, understand well this important meaning in the Prophet’s sallallaahu ‘alayhi wa sallam words above. People have explained them in many different ways, yet very few have realized this meaning which is their core and moral. This facilitation [in understanding] is indeed from Allah.
Thus the whole matter resolves to fleeing from Allah unto Him. This is the meaning of the hijrah to Allah ta’ala. This further explains why the Messenger sallallaahu ‘alayhi wa sallam said:
“A true migrator is one who abandons what Allah has prohibited.”
The Importance of Migrating to Allah
In conclusion, the hijrah to Allah includes abandoning what He hates and doing what He loves and accepts. The hijrah originates from feelings of love and hatred. The migrator from one place to another must have more love for the place to which he migrated than that from which he migrated, and these feelings are what led him to prefer one of the two places.
One’s nafs (self, soul), his whims and his devil keep calling him to that which is against what he loves and is satisfied with. One continues to be tested by these three things, calling him to avenues that displease his Lord.
At the same time, the call of Iman will continue to direct him to what pleases his Lord. Thus one should keep migrating to Allah at all times, and should not abandon this hijrah until death.
This hijrah becomes strong or weak [in the heart] depending on the state of the Iman. The stronger and more complete that the Iman is, the more perfect the hijrah. And if the Iman weakens, the hijrah weakens too, until one becomes unable to detect its presence or have the readiness to be moved by it.
What is surprising is that you might find a man talking at great length and going into very fine details regarding the [physical] hijrah from the land of disbelief (Dar al-Kufr) to the land of Islam (Dar al-Islam), and regarding the hijrah which ended with conquering Makkah, even though this type of hijrah is incidental, and he may never have to do a thing with it in his whole life.{qluetip title=[5]}This applies mostly to a person who is already in a land of Islam, and who does not need to undertake this kind of physical hijrah.
But as for the hijrah of the heart, which continues to be required from him as long as he breathes, you find that he does not seek any knowledge regarding it, nor does he develop any intention to undertake it! Thus he turns away from that for which he has been created, and which – alone – can save him, and involves himself in that which, of itself, cannot save him. This is the situation of those whose vision has been blinded, and whose knowledge is weak regarding the priorities of knowledge and action.
Indeed, Allah is the One from Whom we seek help, and He alone does facilitate our matters. There is no god except Him and no Lord other than Him.
