আন্তঃধর্ম সংলাপ – ২
লিখেছেন: ' মুসলিম৫৫' @ বুধবার, ফেব্রুয়ারি ১০, ২০১০ (১১:৩১ অপরাহ্ণ)
বিসমিল্লাহির রাহমানির রাহিম
আস সালামু ‘আলাইকুম
[পূর্ব প্রকাশিতের পর...........]
পশ্চিমা বিশ্বের বস্তুবাদী নাস্তিকরা, তাদের বিশ্বাস হারিয়ে এখন অন্তঃসারশূন্যতার এমন এক পর্যায়ে উপনীত হয়েছে যে, ডুবন্ত মানুষের মত যে, কোন খড়কুটা দেখলেই, তা আঁকড়ে ধরে ভেসে থাকার জন্য হাত বাড়াতে দ্বিধাবোধ করে না তারা ৷ যুক্তরাষ্ট্রের বা যুক্তরাজ্যের বইয়ের দোকানে তাই তান্ত্রিক যৌনলীলা থেকে শুরু করে “লর্ড শিবার” গুণকীর্তন করা বইয়ের ছড়া-ছড়ি ৷ যুক্তরাষ্ট্রের একটি টিভি চ্যানেলের খবরে দেখছিলাম: হিন্দুদের দ্বারা পরিচালিত একটি স্কুলে তারা শিক্ষককে “নমস্তে” বলে সম্বোধন করে যে ক্লাস শুরু করে থাকে – এই ধারণাটা ঐ অঙ্গরাজ্যের শিক্ষা কর্তৃপক্ষের খুব মনে ধরেছে – তারা অন্যান্য স্কুলেও ঐ অভিবাদন রীতি চালু করার কথা ভাবছে ৷ “ডমিনেন্ট কালচারের” দাবিদার ‘সাদা-চামড়া’ বস্তুবাদী কাফিরদের কি করুণ পরিণতি – যিশু খৃষ্টের শিক্ষার চেয়ে পৌত্তলিকদের “নমস্তে” এখন তাদের কাছে অধিকতর মানবিক ও মধুর বলে বোধ হচেছ – অথচ, স্বাভাবকি ভাবে আহলে কিতাব হিসেবে, মুসলিমদের অতুলনীয় সুন্দর “আস সালামু ‘আলাইকুম” সম্বোধন তাদের কাছে ভালো লাগবে, এটাই স্বাভাবকি ছিল ৷
যাহোক, বিশ্বাস হারানোদের একটা কিছু বিশ্বাস করার চেষ্টা করলেই কি আর না করলেই বা কি? কিন্তু আমাদের – নিজেদের চারদিকে জ্ঞান ও যুক্তিভিত্তিক বিশ্বাসের সুকঠিন রক্ষাব্যূহ তৈরি করা উচিত ৷ তা নাহলে আমরা শয়তান প্ররোচিত কুফ্রির ফাঁদে সহজেই পা দিতে পারি ৷ ইতিহাস প্রসিদ্ধ অনেক মুসলিম ব্যক্তিই এ ধরনের ফাঁদে পা দিয়েছেন এবং শেষ পর্যন্ত বস্তুত বা কার্যত কাফির হিসাবে তাদের জীবনের অবসান হয়েছে ৷ যুক্তরাষ্ট্রের একটা বইয়ের দোকানে দেখলাম হিন্দুদের লেখা একটি বই “Many forms of the formless”৷ কথাটা শুনতে খুব দার্শনিক একটা মেজাজের আভাস পাওয়া যায় ৷ কিন্তু মুসলিম ‘আকীদার দৃষ্টিকোণ থেকে ব্যপারটা নির্ভেজাল কুফ্রি ৷ গরু, নদী, কুমারী ইত্যাদি নানা রূপের ভিতর অরূপ “ভগবানের” রূপ নিহিত – সুতরাং কেউ যখন গরুর পূজো করছে, তখন সে আসলে গরুর মাঝে ‘নিহিত’ ভগবানের পূজো করছে – যুক্তিটা অনেকটা এই রকম ৷ বলা আবশ্যক যে, মক্কার কাফির ও মুশরিকদের যুক্তিও এরকমই ছিল – নানা “demi god” এবং “petty god”এর মধ্যস্থতায়, আসলে আল্লাহরই উপাসনা করছে বলেই তারা মনে করতো ৷ অথচ, মুহাম্মদ(সা.) কি তাদের সাথে এ ব্যপারে কোন “সংলাপে” গিয়েছেন? কোন সমঝোতায় পৌঁছেছেন?? না মোটেই না, বরং এই একটি পয়েন্টেই সত্যিকার অর্থে মক্কার কাফিরদের সাথে তাঁর সংঘাত ঘনীভূত হয় – মক্কার কাফির মুশরিকরা দিব্য দৃষ্টিতে দেখতে পাচিছল যে, আমাদের দ্বীনের মূলমন্ত্র বা সারকথা যে একটি বাক্যে সংকুচিত, সেই বাক্য অর্থাৎ “লা ইলাহা ইল্লাল্লাহ্” মেনে নিলে, তাদের স্বপ্নের কাবা-ভিত্তিক পৌত্তলিকতার মিথ্যা স্বর্গরাজ্য ধবসে পড়বে ৷ এই একটা ব্যাপারে কোন সংলাপ নয়, কোন লেনদেন নয় বা কোন সমঝোতা হবার নয় – এ কথাটা বলতেই ঐ বিখ্যাত আয়াত “লাকুম দ্বীনুকুম ওয়াল ইয়া দ্বীন” নাজিল হয়েছে ৷ অথচ, অজ্ঞতাবশত আমাদের দেশের মূর্খ রাজনীতিবিদ থেকে শুরু করে “সংস্কৃতমনা” নির্লজ্জ নারী ব্যক্তিত্বকেও, এই আয়াতটিকে ঠিক উল্টোভাবে ব্যবহার করে, আন্তঃধর্ম প্রেমের বাণী ছড়াতে এবং ধর্মের ভিতরে সকল বিচ্যুত ব্যক্তিদের স্থান সংকুলান করার চেষ্টা করতে দেখা যায় ৷
পশ্চিমা দেশে হালে “আন্তঃধর্ম সংলাপ” (বা interfaith dialogue) বলে একটা কথা বেশ ঘন ঘন খবরের কাগজ বা গণমাধ্যমে দেখা যায় ৷ আমি বুঝি না মুসলিমরা কি করে ‘কোন ধর্মীয় ব্যাপারে’ বিধর্মীদের সাথে আন্তঃধর্ম সংলাপে যেতে পারে ৷ হ্যাঁ, অমুসলিম দেশে বসবাস করার জন্য মুসলিমদের উপরে আল্লাহর যে লা’নত রয়েছে (দেখুন: পবিত্র কুর’আন, সূরা নিসা, ৪:৯৭), তার স্বাভাবিক ফলশ্রুতিতে সামাজিক পর্যায়ে অনেক ধরনের লেনদেনের জন্য বা দর কষাকষির জন্য হয়তো অন্য ধর্মাবলম্বীদের সাথে আলোচনায় বসতে হতে পারে – যেমন ধরুন, কোন একটি মসজিদ প্রতিষ্ঠার কাজ যে ঐ লোকালয়ের অন্য ধর্মাবলম্বীদের জন্য পরিবেশ দূষণকারী কোন ব্যাপার হবে না, এ ব্যাপারে বিধর্মীদের আশ্বস্ত করার জন্য আন্তঃধর্ম আলোচনার প্রয়োজন দেখা দিতে পারে ৷ কিন্তু আমরা কি বিশ্বাস করবো, কি করবো না, বা আমাদের ‘আকীদা বা বিশ্বাসের কতটুকু আন্তঃধর্ম সুসম্পর্কের খাতিরে জলাঞ্জলি দেওয়া যেতে পারে, তা নিয়ে (অন্য কোন ধর্মাবলম্বীরা আলোচনায় যেতে পারলেও) মুসলিম থাকা অবস্থায় – অর্থাৎ মুসলিমত্ব অক্ষত রেখে – ঐ ধরনের কোন আলোচনায় যাবার কোন অবকাশ আমাদের নেই ৷ সুতরাং, এধরনের কোন প্রেম-প্রীতি বর্ধক আয়োজনের ফাঁদে পা দেবার আগে, আমাদের অত্যন্ত সাবধানতা সহকারে ঐ আয়োজনের আদ্যোপান্ত বিচার করা উচিত ৷
নিউ ইয়র্ক থেকে প্রকাশিত “সাপ্তাহিক বাঙালী” পত্রিকার ১৩ জুন ২০০৪ সংখায়, ‘প্রবাসে বাঙালী’ নামক পাতায় একটা খবরের শিরোনাম ছিল “ব্রুকলীনে মুসলমান-ইহুদী-খৃস্টানদের ভ্রাতৃত্বপূর্ণ অনুষ্ঠান”৷ পত্রিকায় লেখা হয়: ”দ্য ফার্স্ট এ্যানুয়েল চিল্ড্রেন অফ আব্রাহাম পিসওয়াক” অত্যন্ত আনন্দপূর্ণ পরিবেশের মধ্যে অনুষ্ঠিত হয় গত ১১ জুন ব্রুকলীনের ম্যাকডোনাল্ড এভেন্যুর উপর বায়তুল জান্নাত মসজিদ প্রাঙ্গণে (আনন্দটা কি জন্য তা অবশ্য আমি বুঝিনি – ইহুদী খৃস্টানদের কাছে সারা পৃথিবীর মুসলমানদের নিগৃহীত হবার শতবর্ষপূর্তি উপলক্ষে কি-না কে জানে?) তাদের শ্লোগান বা বক্তব্য ছিল ‘সকলের জন্য শান্তি’ ৷ বিচার সকলের জন্য সমান হওয়া চাই (যেন মুসলিমদের প্রবল আপত্তির কারণেই যুক্তরাষ্ট্রের কুফ্ফার গোষ্ঠী প্যালেস্টাইন ও ইরাক সহ গোটা মুসলিম বিশ্বের প্রতি সুবিচার করতে পারেনি) ৷ আর কোন যুদ্ধ নয় ৷ জাতিগত বা ধর্মীয় কারণে কাউকে যুক্তরাষ্ট্র থেকে বহিষ্কার করা চলবে না৷… আমরা যুক্তরাষ্ট্রের সমৃদ্ধি চাই … আমরা বিভিন্ন জাতিতে, বিভিন্ন ধর্মে জন্ম নিলেও আমাদের পথ একটাই – আর তা হলো শান্তি৷..”.
উপর্যুক্ত উক্তির শেষ লাইনটিই হচেছ সবচেয়ে ভয়ঙ্কর! না, শান্তি চাওয়াটা ভয়ঙ্কর কিছু নয় ৷ একটা ব্যাপার বুঝতে হবে – মুসলিমরা গত দুই তিন শতাব্দীর সকল অশান্তির বা দুর্যোগের নির্যাতিত/নিগৃহীত পক্ষ, বঞ্চিত পক্ষ – অক্ষম পক্ষ (ইংরেজীতে যাকে বলা হয় receiving end) ৷ আমরা শান্তি চাইলাম কি না তাতে কিছু এসে যায় না – অলমার্ট বা নাথানইয়াহুকে শান্তি চাইতে হবে – ডোনাল্ড রামসফিল্ড বা রবার্ট গেটসকে শান্তি চাইতে হবে ৷ সে যাহোক, শান্তির কথা বলাটাও মুসলিমদের জন্য একটা নিস্ফল অপচয় ও অর্থহীন বাক্য ব্যয় ৷ ইহুদী ও খৃস্টানদের সাথে মুসলিমদের পথ ”এক” হতে পারে কেবল একটি মাত্র উপায়ে – মুসলিমরা যদি তাদের নিজেদের দ্বীন ত্যাগ করে তবেই ৷ কোর্টে গিয়ে এফিডেবিট করে নিজের দ্বীন পরিত্যাগ না করলেও, সামাজিক পর্যায়ে ও সাংস্কৃতিক বলয়ে তারা যে নিজেদের way of life বা ‘দ্বীন’ ত্যাগ করে ’ডমিনেন্ট কালচারের’ কাছে আত্মসমর্পণ করেই চলেছে, সেটা সাধারণভাবে সারা দুনিয়ার মুসলিমদের, আর বিশেষভাবে কুফ্ফারের স্বর্গে বসবাস করে ’নির্বাণ’ লাভকারী মুসলিমদের জীবনযাত্রা দেখলেই বোঝা যায় ৷ সংস্কারবশত তাদের মাঝে দ্বীনের যেটুকু অবশিষ্ট রয়ে গেছে, সেটুকুতে ছাড় দিলে “আমাদের একটাই পথ” কথাটা সার্থকভাবে প্রমাণিত হতে পারে ৷ আসুন আন্তঃধর্ম প্রেম সম্বন্ধে আল্লাহ এবং আল্লাহর রাসূল (সা.) কি বলেন, আমরা একটু ভেবে দেখি ৷ পবিত্র কুর’আনের অনেক আয়াতেই বিধর্মীদের ফন্দি-ফিকিরের ফাঁদে পা দেওয়ার ব্যাপারে আমাদের সাবধান করা হয়েছে৷ ৩:৮৫, ৩:১০০, ৩:১১৮, ৪:১৪০, ৫:৫১ এবং ৪:১৪৪ হচেছ এমন কয়েকটি আয়াত ৷ এর দুই একটি চলুন আমরা একটু পড়ে দেখি:
হে ঈমানদারগণ! তোমরা যদি আহ্লে কিতাবদের কোন ফেরকার কথা মান, তাহলে ঈমান আনার পর তারা তোমাদিগকে কাফেরে পরিণত করে দেবে ৷ (সূরা আলে ইমরান, ৩:১০০)
হে ঈমানদারগণ! তোমারা কাফিরদেরকে বন্ধু বানিও না মুসলমানদের বাদ দিয়ে ৷ তোমরা কি এমনটি করে নিজের উপর আল্লাহর প্রকাশ্য দলীল কায়েম করে দেবে? (সূরা আন্-নিসা, ৪:১৪৪)
হে মুমিনগণ, তোমরা ইহুদী ও খ্রীষ্টানদেরকে বন্ধু হিসাবে গ্রহণ করো না ৷ তারা একে অপরের বন্ধু ৷ তোমাদের মধ্যে যে তাদের সাথে বন্ধুত্ব করবে, সে তাদেরই অন্তর্ভুক্ত ৷ আল্লাহ জালেমদেরকে পথ প্রদর্শন করেন না ৷ (সূরা আল্-মায়েদাহ, ৫:৫১)
এরপর আসুন “islam Q-A” নামক ওয়েবসাইট থেকে নেয়া একটা হাদীসের প্রসঙ্গে, যেখানে জনৈক প্রশ্নকর্তার প্রশ্নের উত্তর দিতে গিয়ে তারা লিখেছেন:
Abu Dawood (2787) narrated from Samurah ibn Jundub that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever joins a mushrik and lives with him is like him.” [অর্থাৎ, "যে, কোন মুশরিকের সাথে যোগ দেয় এবং তার সাথে বসবাস করে, সে তারই (ঐ মুশরিকের) মত একজন”] This was also narrated by al-Haakim (2/141) with a different isnaad; his version says: “Do not live with the mushrikeen and do not join them, for whoever lives with them or joins them is not one of us.” [অর্থাৎ, "মুশরিকদের সাথে বসবাস কোর না এবং তাদের দলে যোগ দিও না, কেননা যে কেউ যদি তাদের সাথে বসবাস করে অথবা তাদের দলে যোগ দেয়, তবে সে আমাদের একজন (কেউ) নয়”] This hadeeth was classed as hasan by al-Albaani in al-Saheehah, 2330, when the two isnaads are taken together.
তাহলেই দেখুন নামসর্বস্ব মুসলিম হলেও এবং দ্বীনের উপর সামান্য বিশ্বাস অবশিষ্ট থাকলেও, কুর’আন এবং আল্লাহর বিরম্নদ্ধে গিয়ে কোন মুসলিম “আমাদের পথ একটাই” বলে ’দ্বীন-ই-ইলাহী’ প্রতিষ্ঠার মতাদর্শের সাথে একমত হতে পারে না ৷ তবে বিশ্বাস হারালে বা কাফিরে পরিণত হলে তখন “সুবিধাজনক সহাবস্থানের” খাতিরে কেউ ‘দ্বীন-ই-ইলাহী’ প্রতিষ্ঠা করতে চাইতেই পারেন – সম্রাট আকবরের মত ৷ দেশের বাইরে, কর্মস্থলে আমার হিন্দুস্থানী হিন্দু সহকর্মীরা প্রায়ই গর্ব করে বলে থাকে যে, সম্রাট আকবর আসলে মনে প্রাণে হিন্দু হতে চেয়েছিলেন – তবে সংঘাত এড়াতে এবং অন্যান্য জটিলতায় জড়িয়ে পড়া এড়িয়ে যেতে, তিনি বিকল্প হিসাবে ’দ্বীন-ই-ইলাহী’ প্রতিষ্ঠা করতে প্রয়াস পান ৷
মাননীয় পাঠক, তার মানে এই নয় যে, আমরা অন্য যে কোন ধর্মাবলম্বীদের প্রতি সদা খড়গহস্ত হবো ৷ কিন্তু এটাও ঠিক যে, জাগতিক ব্যাপারে মতবিনিময় করা গেলেও, দ্বীনের ব্যাপারে আমাদের বিনিময় করার কিছুই নেই বরং ধর্মীয় পর্যায়ে সহ অবস্থান হতে পারে কেবল ‘লাকুম দ্বীনুকুম ওয়াল ইয়া দ্বীনের’ ভিত্তিতে ৷ কেননা আল্লাহ নিজেই বলেছেন:
“আর কেউ যদি ইসলাম ছাড়া অন্য কোন ধর্মাবলম্বন করতে চায়, তবে তা কখনোই গ্রহণযোগ্য হবে না এবং পরকালে সে ক্ষতিগ্রস্তদের দলভুক্ত হবে ৷” (সূরা আলে ইমরান, ৩:৮৫)
মুসলিম৫৫ ভাই, ভালো লিখেছেন। সহমত। ধন্যবাদ।
@দ্য মুসলিম,
চমৎকার লেখা । ধন্যবাদ
@জামাল,
আল্লাহ্ আপনাকে বোঝার হৃদয় দিয়েছেন। আলহামদুলিল্লাহ্!
ভাই “হ্যাঁ, অমুসলিম দেশে বসবাস করার জন্য মুসলিমদের উপরে আল্লাহর যে লা’নত রয়েছে (দেখুন: পবিত্র কুর’আন, সূরা নিসা, ৪:৯৭)” এটা একটু ব্যাখ্যা ক রবেন কি?কেন,কোন পরিপ্রেক্ষিতে এই আয়াত নাজিল হয়েছিল?অমুসলিম দেশে জীবিকা’র জন্য গেলে ও কি এই পরিনতি হবে?তাহলে আমাদের করনীয় কি?অমুসলিম দেশে না থাকা?প্লিজ বিস্তারিত জানাবেন।
আন্তঃধর্ম সংলাপ মানে কি ধর্মান্তরিত হওয়ার সংলাপ? নাকি ধর্মীয় ঐক্যমত তথা “দ্বীন-ই-ইলাহী” প্রতিষ্ঠার সংলাপ?এটা কি হতে পারেনা যে মুসলমানদের ব্যাপারে অমুসলিমদের যে ভুল ধারনা আছে সেটা কাটানো ও দাওয়াহ’র সংলাপ।ডাঃ জাকির নায়েক বেশ কয়েকটি আন্তঃধর্ম সংলাপ করেছেন-সেগুলো’র ব্যাপারে আপনার মতামত জানাবেন প্লিজ।
আর হ্যা “মাননীয় পাঠক, তার মানে এই নয় যে, আমরা অন্য যে কোন ধর্মাবলম্বীদের প্রতি সদা খড়গহস্ত হবো ৷ কিন্তু এটাও ঠিক যে, জাগতিক ব্যাপারে মতবিনিময় করা গেলেও, দ্বীনের ব্যাপারে আমাদের বিনিময় করার কিছুই নেই বরং ধর্মীয় পর্যায়ে সহ অবস্থান হতে পারে কেবল ‘লাকুম দ্বীনুকুম ওয়াল ইয়া দ্বীনের’ ভিত্তিতে ৷” সাধুবাদ জানাই।
@মোহাম্মদ রাসেল,
আপনার জন্য অমুসলিম দেশে থাকার ব্যাপারে বিধানের একটা দলিল দিলাম। দুঃখিত যে, এটা অনুবাদ করে দেয়ার সময় এই মুহূর্তে আমার হাতে নেই। দয়া করে ধৈর্য ধরে line by line বা between the lines পড়বেন:
——————
بسم الله الرحمن الرحيم
In the tape series ‘Al-Hudaa wa An-Noor’ tape # 617, Al-Imaam Al-Albaanee was asked:
“Residing in the lands of disbelief, like that is the question, the question is about this matter, and in addition to it the American people who are Muslims, the Americans who are originally Muslims, is it incumbent upon them to make hijrah from there?”
Al-Imaam Al-Albaanee answered:
“Is there any doubt about that? Because of these people He تعالى said:
ألم تكن أرض الله واسعة فتهاجروا فيها
‘Was not the earth of Allaah spacious enough for you to emigrate therein’ (An-Nisaa: 97)
However before your last question, the first part, what is it? I don’t know do you still insist on asking it that we answer it?”
(The questioner) “I would be grateful if you were to answer.”
(The Sheikh) “What?”
(The questioner) “I would be grateful if you were to answer.”
(The Sheikh) “I believe the first part of the question would be understood inclusively from answering the second part of it, however, perhaps from that which is best is to explain what has come in the Sunnah from the authentic hadeeths which warn the Muslim from taking the lands of disbelief as a homeland. There is in the science of Fiqh and Usool a Qiyaas called Al-Qiyaas Al-Awlawee. If the people of the land born and hereditarily (from there) when they embrace Islaam it is incumbent upon them to make hijrah to the lands of Islaam then more so the one who is on the opposite of that, being born in the lands of Islaam and raised and brought up, it is not permissible for him to travel, and I don’t say make hijrah, to the lands of disbelief. This is even more so.
However, with that I say the hadeeths have come one after the other prohibiting the Muslim from traveling to the lands of disbelief. From that is the hadeeth which Abu Dawud transmitted in his Sunan on the Prophet صلى الله عليه و سلم that he said with the best form of expression:
‘Whoever is close together with the polytheist then he is like him.’ [Abu Dawud]
And the being close together mentioned is mixing together, meaning living together. And other hadeeths have come emphasizing this meaning with the clearest wording. He عليه الصلاة والسلام says:
‘The Muslim and the polytheist, their fire is not to appear to one another.’ [Abu Dawu, Tirmidhi]
The Muslim and the polytheist, their fire is not to appear to one another. This is an expression meaning that it is incumbent upon the Muslim that his residence be far away from the residence of the polytheist, because the Arabs from their custom is that they light the fire in front of their abodes, in front of their tents, so the fire appears to the one approaching from a distance. So it is as if the Messenger صلى الله عليه و سلم is saying to the Muslim; stay far away, stay far away as much as you can from having the disbelieving polytheist see your fire. The Muslim and the polytheist, their fire is not to appear to one another. A third hadeeth also emphasizes this, and it is his صلى الله عليه و سلم statement:
‘I am free from every Muslim who resides amongst the polytheists.’ [Abu Dawud, Tirmidhi]
These are very clear texts that emphasize that it is not permissible for the Muslim to reside amongst the polytheists. And the wisdom in that is very clear. Not from the analogical stand point or the intellectual standpoint or experience wise, because this is a secondary matter with regards to the traditional texts. There are some hadeeths which it is possible to use as a basis to use as an answer to a question that could occur to some minds when they hear those hadeeths. What is the secret? What is the purpose? What is the wisdom of the prohibition from the Messenger عليه السلام of the Muslim from living together with the polytheist? There are two hadeeths suitable to mention as an answer to this question. The first is his صلى الله عليه و سلم statement:
‘The example of the righteous sitting companion is like the one who sells musk. Either he gives you some as a gift or you buy from him or you smell from him a good fragrance. And the example of the evil sitting companion is like the ironsmith. Either he is going to burn your clothes or you are going to smell from him an offensive smell.’ [Bukhari and Muslim]
This is the Messenger of Allaah صلى الله عليه و سلم bringing forth an example for the sitting on a reduced scale. A reduced scale sitting, you sit with one person. So he is saying to you, if he is righteous then the example of him is like the one who sells musk, to the end of the hadeeth, or if he is evil then he is like the ironsmith. Either he is going to burn your clothes or you are going to smell from him an offensive smell. The second hadeeth which emphasizes the first hadeeth and the reality increases it in emphasis, it is what Al-Imaam Muslim transmitted and perhaps Al-Bukhaaree also in the Saheeh on the Prophet صلى الله عليه و سلم that he said:
‘A man from those before you killed ninety nine people then afterwards he wanted to make Tawbah (repentance) so he asked about the most knowledge of the people on earth, so he was directed to a Raahib. He then went to him and said to him, ‘I have killed ninety nine people so is there any Tawbah for me?’ He said, ‘You killed ninety nine people and you ask is there any Tawbah for you! There is no Tawbah for you.’ He then completed with him number one hundred. Then he continued to ask until he was directed to a person of knowledge.’
Before hand he was directed to a Raahib, meaning an ignorant person engrossed in worship. So he gave a verdict with his ignorance so his outcome was that he added him to the murdered ones before him. The second time he was directed to a person of knowledge.
‘So he went to him and said to him, ‘I have killed one hundred people unjustly, is there any Tawbah for me?’ He said, ‘What prevents you from Tawbah? However, you are in an evil land so leave it to such and such town which its people are righteous.’ So he went to go to them, to the end of the hadeeth and it is well known inshaallaah.
The highlight is that this person of knowledge has an understanding of the Fiqh of this hadeeth or these hadeeths, and this does not declare impossible that these hadeeths the Messenger عليه السلام narrated them to us, this does not prevent this from being from the understanding of the Prophets beforehand عليهم السلام because they all used to draw from one source of light (guidance). So therefore, this person of knowledge understands this reality, that the contaminated atmosphere it can infect the righteous person when he intermixes with it. This is an example from the stand point of diseases, the diseases that are contagious. And because of that it has come for this point the quarantine well known today and the Messenger صلى الله عليه و سلم has put in place his principle in the well known hadeeth:
‘If a plague occurs in a land and you are in it then don’t leave it, and if a plague occurs in a land and you are not in it then don’t enter it.’
Like that. Therefore, the Messenger of Allaah صلى الله عليه و سلم when he prohibited the Muslims from taking the lands of disbelief as a homeland, that is only to protect their Aqeedah, their worship, their manners. So because of this he made it incumbent not upon the polytheists, this is an important matter also, rarely have I addressed it when I speak about the likes of this issue, the Messenger of Allaah صلى الله عليه و سلم or the wise legislator, not only made it incumbent upon the polytheists when they embrace Islaam that they make hijrah to the lands of Islaam, rather he made it incumbent upon the Bedouins to make hijrah from their nomadic life to their sedentary life. This, in it is a regard for the same meaning because the Messenger عليه السلام says in some of the hadeeths:
‘Whoever becomes a Bedouin he becomes harsh.’
So when the Bedouin lives after being taught Tawheed and learning what is incumbent upon him for correcting his faith and his Islaam then he goes back to his nomadic area and lives there, he could be influenced by the harshness which is from the normal way of the Bedouins. So if the Messenger
صلى الله عليه وسلم encouraged the Bedouins firstly to return to sedentary life, then he tied into that a legislative ruling, and it is that they don’t have any right to the spoils of war that the Muslims capture from fighting the disbelievers, then more so and more so and more so he makes it incumbent upon the Muslims to remain in their lands and that they don’t move to the lands of disbelief and polytheism and misguidance. Especially in these days because you know that the Jews and the Christians, even if they are misguided because of their going astray firstly from Tawheed which has reached them from their Prophets and again because of their denial of our Prophet صلى الله عليه وسلم, they with that used to be upon something of good manners and good character and so on. And he who is in my age group or close to it, he knows that the women of the Christians in the lands of Islaam, they used to cover with a covering better than many of the Muslim women today. The meaning of this statement is that the people of the book, sinfulness and immorality and nudity was not widespread amongst them the widespread way that the people of intellect, if there are people of intellect amongst them from the disbelievers, complain about in their lands. So because of that how can it be permissible for a Muslim to expose himself to this society contaminated by immorality and this decadence? This is what I have in response to that question.”
Later on in the tape Al-Imaam Al-Albaanee said:
“Here is a Shubhah that must be mentioned on this occasion and it is a deceptive Shubhah that many of the youths are deceived by. They say: ‘Yaa Sheikh, by Allaah, we here, religious freedom is more than that in our country.’ This from some angles is correct.
However, I take them by surprise with the reality that they live in. I say to them: ‘Are you able to raise your voices with the Adhaan?’
He says: ‘No.’
I say: ‘Where is the freedom that you claim?’ Then I remind them of the long term. You, if you are fleeing with your deen, you cling, to the lands of disbelief, is it possible for you to conceive that you will be able to set up an Islamic state where you are in America, in France, and so on, except after centuries and long centuries?
Which of the two affairs is more likely, that you return to your countries and work together with your brothers there to establish the Islamic society and the Islamic lifestyle from which springs the establishment of the Islamic state and ruling by Islaam, or is it more likely over there? No, by Allaah, they say, in the lands of Islaam it is more likely. Because changing those lands of disbelief to the likes of what the situation is in the Islamic lands requires centuries.
Therefore you are living in delusions. You say: ‘We live in freedom greater than the lands of Islaam.’ This is a delusion and this is a fantasy. Yes you pray and you fast and so on, however, most of your fasting, most of your prayer is not in the legislated manner. Furthermore, put this regard aside, you hear from there problems which the youths are exposed to regarding marriage to some of the women of the people of the book, they claim, and having children afterwards, and the disputing when the woman divorces him, he did not divorce her, then his son or daughter remains with her not him and so on; Problems that we are constantly asked about. These don’t occur in the lands of Islaam. Due to that the reality which there is no doubt about is that it is not permissible for the Muslim today to live in the lands of disbelief. So if he is exiled from his land where he was born, it is allowed for him to move to another land from the lands of Islaam. This is what I recall or what I saw necessary to mention pertaining to examining this issue.
(A questioner) Yaa Sheikh, concerning this issue they mention something close to what you mentioned, a Shubhah that the lands have become similar in sinfulness and immorality, the lands of Islaam and the lands of disbelief, and the (Islamic) rulings are not being enforced. So what is your opinion?
(The Sheikh) We have said beforehand regarding sinfulness and immorality, it is not permissible to compare the lands of Islaam to those lands. As for regarding the rulings, correct, sadly, many of the Islamic rulings have been rendered void and have been abandoned. However, Qiyaas here is Qiyaas with the existence of the distinguishing factor because the lands of Islaam many of the rulings still exist in it upon Islaam and at the very least upon some of the Islamic madhhabs. As for there, only the Qaanoon (the man made law) exists there which has judicial power over all of them. So this also is a distortion. They want by it to justify what they are upon from the residing that opposes the Sharee’ah. Furthermore I also say, and as it is said: the speech is connected together, our Lord says in the Noble Qur’aan:
ومن يتولهم منكم فإنه منهم
‘And whoever amongst you takes them as friends then verily he is one of them.’ (Al-Maa’idah: 51)
What do you think, the one who lives in a land of disbelief, is he having Muwaalaah (befriending, showing loyalty, supporting etc.) for that land or showing enmity to it? I want to hear the answer from the doctor to loosen up the atmosphere a little bit…
Whichever Muslim travels to a land of disbelief, is he having Muwaalaah for this land and its rulers or is he showing enmity?
(The doctor) No he is not having Muwaalaah, the land and its rulers and its government he is not having Muwaalaah for them.
(The Sheikh) He is not having Muwaalaah? Is he showing enmity?
(The doctor) He is averse, not showing enmity, yes showing enmity, however he perhaps does not do any act of enmity, however he is averse to it.
(The Sheikh) He is averse?
(The doctor) Yes
(The Sheikh) Then why does he take it as residence?
(The doctor) Because of this need as you have mention.
(The Sheikh) Na’am, in that case we say in response why… (A cut in the tape)
(The doctor) Because of the need to resided there.
(The Sheikh) However the need must prove to be true.
(The doctor) No, No. I am saying because of what you mentioned. The answer to your question is what you previously mentioned. The answer to your question is the Muslim who resides in the lands of the disbelievers, is he having Muwaalaah for them or showing enmity to them. If you consider merely residing Muwaalaah this is another matter. If you are asking about the Muwaalaah of the heart, no the Muslim is not having Muwaalaah for them, normally, he resides but he is not having Muwaalaah for them. Meaning he does not love them, pardon me, he is averse to their ways.
(The Sheikh) Pardon me, is Muwaalaah in the heart only or outwardly also?
(The doctor) In the heart and outwardly.
(The Sheikh) You intended in the heart.
(The doctor) He is not having Muwaalaah for them. He is not pleased with what they are upon. He disapproves of that. He calls to the opposite of it. He does not implement it upon himself. Meaning Muwaalaah is not materialized. I don’t see it to be materialized. He remaining amongst them is forbidden. This is a matter. As for Muwaalaah, it is not clear that he is having Muwaalaah. It is possible that he reside amongst a people while he is averse to them, averse to what they are upon.
(The Sheikh) Tayyib. He does not assist them, Yaa Ustaadh?
(The doctor) Yes he assists in the general way of life in the dunyaa. Is this from Muwaalaah?
(The Sheikh) Isn’t he upon their Qawaaneen (man made laws)?
(The doctor) Yes they rule him by it.
(The Sheikh) Tayyib. How is Muwaalaah? Muwaalaah is forbidden. How is it done?
(The doctor) Even in the lands of the Muslims we rule by un-Islamic laws.
(The Sheikh) pardon me, now let us finish with over there then we can come back to the lands of Islaam.
(The doctor) He firstly is residing with them. They themselves have the ability with the rule of law. They implement it, he carries it out. He is not able to avoid it, even if some avoid some things however he carries out most of it. However the laws of disbelief being implemented upon him, it is forced upon him. Is this Muwaalaah? This is a question that applies even to the lands of the Muslims.
(The Sheikh) No, No. It does not apply. Baarakallaah feek. However, I don’t know this jump, is it analogical, from the land of disbelief to the lands of Islaam.
(The doctor) No, it is a jump, the jump Yaa Sheikh is because of an answer to the question. Is merely their laws being applied on them, the laws are applied so he complies with them upon these laws. Is this Muwaalaah? The answer, yes their laws are applied on him. This is the answer to the question. Is this Muwaalaah? You mentioned that this is Muwaalaah. So I say if this is Muwaalaah then all of us in all lands, un-Islamic laws are applied on us.
(The Sheikh) They are not the same. Baarakallaah feek. I am going to say to you now as long as you continue to use Qiyaas. I say to you there is a very big difference. The Muslim he must have an abode, a place of shelter. He must have that. So he must have a land for this shelter, and this land it must either be a land, I don’t say Islamic now, let it be more specific than that beforehand, its residents are Muslims or another land its residents are disbelievers. So he chose to reside in the second land not the first, and another chose to reside in the first land. Is the example of the two the same?
(The doctor) No they are not the same.
(The Sheikh) Baarakallaah feek. That is what was thought. Because of that your Qiyaas of the land of disbelief with the Muslim land does not stand straight. Because the Muslim he must have as I have brought beforehand a place of shelter that he uses for shelter. Therefore, either this place of shelter of his is in a Muslim land or in a land of disbelief. So when he resides in a Muslim land, we say here going along with you, this one is forced to comply with this land in its rulings. However, I have said beforehand there is a difference between the rulings that are applied in the lands of Islaam and the rulings which are applied in the lands of disbelief even if it is five percent, ten percent whatever percentage. What is important is there is a difference. So this one who must have a place of residence and a residency, he is forced to live under these rulings. However, there is another difference. Now I bring forth for you an example for this land and that land. Regarding car insurance, in it as you know there are two types of insurance, compulsory insurance and voluntary insurance. Good, in some land he is forced to have the two types of insurance while in another land he is forced to have one type of insurance. The two lands in good and evil are similar, there is absolutely no difference, to bring the issue closer to comprehension. The Muslim chose the land in which the two types of insurance are forced on him. Is it said that this one is like the first one?
(The doctor) No, he is not like that one.
(The Sheikh) Therefore, Baarakallaah feek, it is necessary that the Muslim always takes into consideration that there is a difference. Let me mention an example, Muwaalaah, there is a difference in Muwaalaah. Muwaalaah is a must, like the Muslim who resides in the lands of Islaam and he pays many, many taxes and sales taxes. This one is excused. Where is he to go? Here it is not said to him:
ألم تكن أرض الله واسعة فتهاجروا فيها
‘Was not the earth of Allaah spacious enough for you to emigrate therein’ (An-Nisaa: 97)
As for that person who rules with a Qaanoon from beginning to end, he is a Kaafir, and every day, without exaggeration, at every interval changes enter it because it is from that which man has produced. The Qaanoon in the lands of Islaam is not like this in farness from Islaam. There is a difference in it be it small or large, this is not our subject. Therefore, we go along with you, the Muslim in the land of Islaam is having Muwaalaah, however, he is not able to do anything except this. This Muwaalaah is outward and it is not in the heart. As for there, it is in the heart and outward because he is able to escape from that by living in the lands of Islaam being forced to the likes of this bodily Muwaalaah not Muwaalaah of the heart. I hope that these matters are taken into consideration because the reality helps us to make the Muslims understand the Islamic rulings and so that they return to increasing the masses of their nation inside their land instead of increasing the masses of the disbelievers.
I put forth a very simple example. The Muslim in the lands of Islaam, Allaahu Akbar…
(I think there was a pause for the Adhaan)
Perhaps you recall with me a hadeeth in the Sunan of Abu Dawud and others. A man entered and said: ‘As-Salaamu Alaikum.’ So he صلى الله عليه و سلم said: ‘Ten.’ A second man entered: ‘As-Salaamu Alaikum wa Rahmatullah.’ ‘Twenty.’ A third man entered. He said: ‘As-Salaamu Alaikum wa Rahmatullah wa Barakaatuh.’ He said: ‘Thirty.’ They said: ‘O Messenger of Allaah, so and so entered so you said ten,’ to the end. He said: ‘The first said As-Salaamu Alaikum so ten good deeds were recorded for him. The second added so twenty were recorded for him. The third, thirty. These good deeds that the Muslim acquires in the lands of Islaam, does he acquire them there? What do you think?
(The doctor) No.
(The Sheikh) This is a very small example. So now I say to you, another example very small. This example differs from one Muslim land to another Muslim land, rather, from a Muslim locality to another Muslim locality in the same land, from a Muslim locality to another Muslim locality, rather, from house to house. Is there something more reduced than this? Is there something smaller than this? There is not. How is this? A Muslim land, however, and from it is this land, you say to him: ‘As-Salaamu Alaikum.’ He says to you: ‘Marhabaa.’
وإذا حييتم بتحية فحيوا بأحسن منها أو ردوها
‘When you are greeted with a greeting, greet in return with what is better than it or return it…’ (An-Nisaa: 86)
He is not raised in an Islamic manner. I am coming closer home a little bit with some small examples. As-Salaamu Alaikum, wa Alaikum As-Salaam. However, in the smallest example he entered and said: ‘As-Salaamu Alaikum.’ He left and said: ‘As-Salaamu Alaikum’ going about and automatically good deeds are recorded one after another. Allaah knows best from twenty four hours how much the total of these good deeds is. Why? Because he lives in a Muslim Salafee atmosphere. He knows his عليه السلام statement:
‘When one of you enters a sitting then let him give Salaams, and when he leaves let him give Salaams, for the first does not have more right than the second.’
This and other than it from the many examples that we have brought home to you the reality which we seek. It is not possible for you to see it in the lands of disbelief, never. And because of that we ask Allaah عز و جل to inspire our Muslim youths to return to the land of Islaam and that they learn the rulings of the Qur’aan and the Sunnah of the Messenger
عليه السلام upon the methodology of As-Salaf As-Saalih and that they educate themselves and those they are close with upon this pure Islaam. And perhaps this much is enough inshaallaah. And all praise is due to Allaah Lord of all that exists.”
Translated by: Abdullah MacPhee
In Daarul-Hadeeth, Dammaaj
ভাই জাজাকাল্লাহ আমার প্রশ্নের উত্তর দেয়ার জন্য।এত বড় টপিক তাই পুড়োটা পড়িনি,আমার মনে হয় আলাদা একটা পোষ্ট দিলে ভালো হত,অন্যান্য স্কলারদের মতামত আসতো।পাশাপাশি যারা জীবিকার স ন্ধানে বাইরে যেতে আগ্রহী তাদের অনেক উপকার হতো।আমি কোথায় একটা হাদীস পড়েছিলাম যে রাসুলুল্লাহ সাঃ এর পরে আর হিজরতের আদেশ নেই,আমাকে একটু ক্লিয়ার করবেন কি?
@মোহাম্মদ রাসেল,
হিজরত সংক্রান্ত দলিল নীচে তুলে দিলাম:
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بسم الله الرحمن الرحيم
Ash-Sheikh Fawzaan on the Types of Hijrah
“All praise is due to Allaah the Possessor of grace and favor. He has legislated for His servants Hijrah of the hearts and Hijrah of the bodies, and He has made these two types of Hijrah remain across the course of time, and let there be for us in the history of your Prophet (SAW) the best example to follow, and that is by following his footsteps and following his path and following him in his statements and his actions and his character as Allaah has ordered you to do that. He said:
” لقد كان لكم في رسول الله أسوة حسنة لمن كان يرجو الله واليوم الآخر و ذكر الله كثيرا ”
“Indeed in the Messenger of Allaah you have a good example to follow for he who hopes for (the meeting with) Allaah and the last day and remembers Allaah much.” [Al-Ahzaab: 21]
In the beginning of the month of Muharram the people often talk about the Hijrah of the Messenger (SAW) in khutbahs and lectures and in the different means of spreading information, and their talk usually does not go beyond being historical tales with which they fill their free time for a couple of days then it is left and forgotten about without having any effect on the souls or being an example to follow in actions and character, rather that does not go beyond being an annual custom uttered on the tongues without an understanding for the meaning of Hijrah and working by what it indicates.
Verily Hijrah, its linguistic meaning is for a person to separate himself from someone else with his body or with his tongue or with his heart. Its legal (Islamic) meaning is to leave the lands of disbelief or to leave the evil people or to leave the evil deeds and the blameworthy traits, and it is from the religion of Ibraaheem Al-Khaleel (AS) whereas he said:
” إني ذاهب إلى ربي سيهدين ”
“Verily I am going to my Lord He will guide me.” [As-Saaffaat: 99]
Meaning Muhaajir (migrating) from the land of disbelief to Imaan (faith), and indeed he (AS) migrated with some of his offspring to Shaam where the sacred lands and Al-Masjid Al-Aqsaa existed and (he migrated) with the other part (of his offspring) to the lands of Hijaaz where the sacred land and the ancient house (the Ka’bah) existed as it has come in his supplication to his Lord:
” ربنا إني أسكنت من ذريتي بواد غير ذي زرع عند بيتك المحرم ”
“Our Lord, I have settled some of my offspring in a valley with no cultivation by Your sacred house…” [Ibraaheem: 37]
And Hijrah is from the Sharee’ah of Muhammad (SAW) whereas he ordered the Companions to migrate to Al-Habashah when the harm from the disbelievers in Makkah grew intense for them so they went to the land of the Habashah twice fleeing with their deen while the Prophet (SAW) remained in Makkah calling to Allaah and he would encounter from the people the most intense harm and he would say:
” رب أدخلني مدخل صدق و أخرجني مخرج صدق واجعل لي من لدنك سلطانا نصيرا
“My Lord, cause me to enter a sound entrance and to exit a sound exit and grant me from Yourself a supporting authority.” [Al-Israa: 80]
Then Allaah gave him permission to make Hijrah to Madeenah and He gave his companions permission to make Hijrah to it. So they without delay set out to do that fleeing with their deen and they left their homes and their wealth seeking bounty from Allaah and (His) pleasure and supporting Allaah (by supporting His religion) and His Messenger. Allaah has extolled them and praised them and has promised them the great reward. Hijrah was mentioned together with Jihaad in the Book of Allaah (SWT) and the Muhaajirs became the best of the Companions due to the fact that they fled with their deen and left behind the most precious of things that they owned from houses and wealth, and relatives and tribe. They gave that up for Allaah a and for His cause and seeking His pleasure.
And that became a legal ruling lasting until the occurrence of the final hour, for it has come in the hadeeth:
“Hijrah does not cease until repentance ceases, and repentance does not cease until the sun rises from the west.”
So every person who is not able to openly perform his deen in a land, verily it is incumbent upon him to move from it to a land in which he is able to openly perform his deen. And Allaah has threatened he who is able to make Hijrah but has not made Hijrah. He (SWT) said:
” إن الذين توفاهم الملائكة ظالمي أنفسهم قالوا فيم كنتم قالوا كنا مستضعفين في الأرض قالوا ألم تكن أرض الله واسعة فتهاجروا فيها فأولئك مأواهم جهنم وساءت مصيرا * إلا المستضعفين من الرجال والنساء والولدان لا يستطيعون حيلة ولا يهتدون سبيلا * فأولئك عسى الله أن يعفو عنهم وكان الله عفوا غفورا ”
“Verily, as for those whom the angels take (in death) while they are wronging themselves they say: ‘In what condition were you?’ They reply: ‘We were weak and oppressed on earth.’ They say: ‘Was not the earth of Allah spacious enough for you to emigrate therein?’ Those will find their abode in Hell, and what an evil destination. Except the weak ones among men, women and children who cannot devise a plan, nor are they able to direct their way, for these there is hope that Allah will forgive them, and Allah is Ever Oft-Pardoning, Oft-Forgiving. ” [An-Nisaa: 97-99]
This is a severe threat for he who leaves off Hijrah without an excuse, and this noble verse is general for everyone who resides amongst the polytheists while he is able to make Hijrah and he is not able to perform the deen, and that he is wronging himself and committing a forbidden act by ‘Ijmaa (consensus of the Scholars) and by the explicit text of this verse where He (SWT) says:
” إن الذين توفاهم الملائكة ظالمي أنفسهم قالوا فيم كنتم قالوا كنا مستضعفين في الأرض ”
“Verily, as for those whom the angels take (in death) while they are wronging themselves they say: ‘In what condition were you?’ They reply: ‘We were weak and oppressed on earth.’ ”
Meaning we were not able to leave the land or journey on the earth. And this excuse from them is not correct because they were able to make Hijrah and they left it off, and because of this the angels said to them admonishing them:
” ألم تكن أرض الله واسعة فتهاجروا فيها ”
“Was not the earth of Allah spacious enough for you to emigrate therein?”
So whoever is not able to openly perform his deen in a land, it is incumbent upon him to go to a land in which he is able to do that, for verily the lands of Allaah are spacious and they are not void of good lands. He (SWT) said:
” ومن يهاجر في سبيل الله يجد في الأرض مراغما كثيرا و سعة ”
“He who emigrates in the cause of Allah will find on earth many dwelling places and plenty of provision,” [An-Nisaa: 100]
Meaning a place in which he can protect himself from the harm of the disbelievers and have abundance in sustenance. Allah gives it to him as a substitute for what he has left behind in his land from wealth, as He (SWT) said:
” والذين هاجروا في الله من بعد ما ظلموا لنبوئنهم في الدنيا حسنة و لأجر الآخرة أكبر لو كانوا يعلمون * الذين صبروا و على ربهم يتوكلون ”
“And as for those who emigrated for the cause of Allaah after suffering oppression, We will certainly give them goodly residence in this world, and indeed the reward of the hereafter will be greater, if they but knew. Those who remained patient and on their Lord (alone) they rely.” [An-Nahl: 41-42]
And from the types of Hijrah is to abandon the sins from disbelief and Shirk (polytheism) and hypocrisy and the rest of the evil deeds and the blameworthy traits and bad character. He (SWT) said to His Prophet:
” والرجز فاهجر ”
“And keep away from ‘Ar-Rujz.” [Al-Muddath'thir: 5]
‘Ar-Rujz’ is the idols, and making hijrah from it is to abandon it and to free oneself from it and its people. And the Prophet (SAW) said:
“The Muslim is the one who the Muslims feel safe from his tongue and his hand, and the Muhaajir is the one who abandons that which Allaah has prohibited.”
Meaning to abandon that which Allaah has prohibited from the actions and character and statements and food and drink which is forbidden. All of these matters, it is incumbent to abandon them and stay away from them.
And from the types of Hijrah is to abandon the people of sin from the disbelievers and the polytheists and the hypocrites and the evildoers, and that is done by staying far away from them. Allaah (SWT) said:
” واصبر على ما يقولون ”
“And be patient with what they say…” [Al-Muzzammil: 10]
Meaning be patient with what those who deny you say from the foolish ones of your people.
” واهجرهم هجرا جميلا ”
“And abandon them in a good way.” [Al-Muzzammil: 10]
Meaning abandon them an abandonment that has no blame with it.
And from the greatest types of Hijrah is the Hijrah of the hearts to Allaah (SWT) by making worship sincerely for Him in private and public to the point that the believer does not intend by his statement and his action anything other than Allaah’s face. And likewise making Hijrah to the Messenger of Allaah (SAW) by following him and giving precedence to obeying him and by working by what he brought. In summary this Hijrah is a Hijrah to the Book and the Sunnah abandoning the different forms of Shirk and innovations and superstitions and statements and methodologies that oppose the Book and the Sunnah.
So it has become clear from this that Hijrah is different types. They are: Abandoning the places of disbelief, and abandoning the false actions and statements, and abandoning the methodologies and statements and concepts that oppose the Book and the Sunnah.
So it is not the aim to talk about Hijrah in a story tale manner and in a historic rendition or to carry out for its occasion celebrations and festivities then it is forgotten and it does not have any effect on the souls nor does it effect behavior. For verily many of those who talk about the Hijrah at the beginning of the new year they don’t understand its meaning and they don’t act according to it. Rather, they oppose it in their behavior and their actions, for they talk about the Hijrah of the Messenger (SAW) and his Companions and how they left the lands of disbelief going to the land of Islaam while they themselves reside in the lands of disbelief or they travel to it to spend (their) vacation or for amusement or to spend (their) honeymoon as they call it after getting married. They talk about Hijrah while they themselves don’t abandon worshipping graves and tombs. Rather, they worship that besides Allaah just as the idols are worshipped or greater. They talk about Hijrah while they themselves don’t abandon the false methodologies and the misguiding concepts. Rather, they make that a substitute for the Islamic Sharee’ah. They talk about Hijrah while they themselves don’t abandon the sins and bad character. They talk about Hijrah while they themselves don’t abandon the customs of the disbelievers and blindly following them. Rather, they try to resemble them.
So where is the meaning of Hijrah and its types in comparison to the actions of these people? Fear Allaah, O servants of Allah and take from the Hijrah and other than it from the events of the life of the Prophet (SAW) lessons that you act upon in your life and don’t let your talk about Hijrah be merely statements on the tongues or ink on the pages. He (SWT) said:
” والذين آمنوا و هاجروا و جاهدوا في سبيل الله والذين آووا و نصروا هم المؤمنون حقا لهم مغفرة و رزق كريم ”
“And those who believed and emigrated and fought Jihaad in the cause of Allaah, as well as those who gave (them) asylum and aid, these are the believers in truth. For them is forgiveness and a generous provision.” [Al-Anfaal: 74]
و صلى الله على نبينا محمد و على آله و صحبه و سلم “