The Prophet's Hijrah in the Spotlight

By Dr/ Ragheb Elsergany

Introduction

Success of the Second "Aqabah Pledge" resulted in a

considerably increase of the number of Ansar (Supporters),
who accepted to host Allah's messenger and to protect him
like they would protect their women, children and property.
After such great events that took place within a very brief
period, the Prophet (peace be upon him) was ordered
through Divine Revelation to permit his Companions to
emigrate to Madinah.

The command was to the effect that all those who can
emigrate must do so.

The command applies to both the weak and the strong, the
poor and the rich, men and women, free persons and
slaves.
Everyone must emigrate to Madinah, for there is a great
project to be established there, a project that needs all
Muslims' energy, i.e. the project of establishing the Muslim
community.

No true believer was allowed not to take part in the

establishment of the great enterprise.

Now, read the following Qur'anic verses dealing with the

subject of Hijrah:
"Verily! As for those whom the angels take (in death)
while they are wronging themselves (as they stayed
among the disbelievers even though emigration was
obligatory for them), they (angels) say (to them):
"In what (condition) were you?" They reply: "We
were weak and oppressed on earth." They (angels)
say: "Was not the earth of Allah spacious enough for
you to emigrate therein?" Such men will find their
abode in Hell - What an evil destination! Except the
weak 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.
He who emigrates (from his home) in the Cause of
Allah, will find on earth many dwelling places and
plenty to live by. And whosoever leaves his home as
an emigrant unto Allah and His Messenger, and death
overtakes him, his reward is then surely incumbent
upon Allah. And Allah is Ever Oft-Forgiving, Most
Merciful." [Al-Nisa', 97-99]

In fact, the way to Hijrah (emigration) was not that paved

with gold. Actually, emigrants did not leave a given country
to another country of better facilities and capacities (it was
not an emigration for a work contract of a higher salary).
Hijrah, on the other hand, meant leaving homeland,
properties, business, and memories. Hijrah meant a
journey to the unknown, to a new life, which is,
undoubtedly, hard.. very hard. Hijrah meant preparation
for a fierce war, a comprehensive war against all the
polytheists . The Hijrah was not an escape or flight; rather,
it was a preparation for a great day or great days.
Therefore, Allah promised Muhajirs (emigrants) with a
great reward. "Those who emigrated in the Cause of
Allah and after that were killed or died, surely, Allah
will provide a good provision for them. And verily, it
is Allah Who indeed is the Best of those who make
provision. Truly, He will make them enter an
entrance with which they shall be well-pleased, and
verily, Allah indeed is All-Knowing, Most Forbearing."
[Al-Hajj, 58, 59]

All Muslims who can emigrate were commanded by the

Prophet to emigrate. However, he was the last to emigrate
to Madinah. In fact, he did not aim at only saving and
rescuing himself or safeguarding his own property. Rather,
his sole concern was to be reassured regarding emigrating
Muslims. He behaved in a captain-like manner refusing to
leave the ship until all passengers are safe. Leadership
from a Prophetic perspective was that of responsibility,
sacrifice and self-accountability rather than that of luxury
or comfort.

Some characteristics of Hijrah

(1) A special attention paid to intention: Why emigrate?
Al-Bukhari related on the authority of 'Umar bin Al-Khattab
(may Allah be pleased with him) that Allah's Messenger
(peace be upon him) said, "(The rewards of) deeds
depend upon the intention and every person will get
the reward according to what he (or she) has
intended. So, whoever emigrated for the sake of
Allah and His Messenger, then his (or her)
emigration was for Allah and His Messenger; and
whoever emigrated for the sake of worldly benefits
or for a woman to marry, then his emigration was for
what he emigrated for."
Although emigrating for marriage or for a worldly purpose
is not unlawful, such emigration will not be equal in weight
to the one undertaken for the purpose of establishing the
Muslim community.

What a difference between some person who forsook all

what he has seeking Allah's satisfaction and the
establishment of the new Muslim community and another
who lived only for himself although adopting lawful means!

(2) The Hijrah project including all Muslims was ordained

only after all gates of propagating Islam in Makkah were
blocked. Actually, all ways of propagating Islam in Makkah
were blocked by the death of Abu Talib and Khadijah (may
Allah be pleased with her). Since then, the Prophet (peace
be upon him) started planning for the Hijrah. In fact, the
Hijrah destination could have been a place other than
Madinah had any other hajj delegation whom the Prophet
(peace be upon him) called to Islam, such as Banu
Shayban, Banu Hanifah or Banu 'Amir, adopted Islam.
However, it is Allah's will that decided the Hijrah
destination, for important is not the place. It is important
here to notice that Hirah was not at all a result of laziness
or being fed up with practicing Da'wah (call to Islam) in
Makkah. In fact, practicing Da'wah in Makkah was difficult
from the first encounter, and Muslims did not leave the
country as a whole until the gates of Da'wah were
completely blocked. It is better, in general, to stay and
practice your sentry duty in case gates of Da'wah are open
even if with hardships.
(3) The Hijrah command included all Muslims. This is in
contrary to the emigration to Abyssinia, whose command
was to only a group of Muslims. The reason is the
difference between the nature and circumstances of
Abyssinia and Madinah. To clarify, Muslims who emigrated
to Abyssinia wanted only to keep themselves safe so that
Islam might not be completely eradicated in case genocide
is committed against Muslims in Makkah. Thus, the
purpose of this emigration was not to establish an Islamic
government in Abyssinia; rather, Muslims were no more
than refugees protected by a just king. However, the
purpose of Hijrah to Madinah was to establish a Muslim
state based in Madinah.

The question is: why Madinah is more fit for the

establishment of the Muslim state than Abyssinia? Actually,
this is not only due to the factors of remoteness from
Makkah and language and tradition difference, although
they are important factors. The main factor, in my opinion,
is that reliance on one man, the Negus – a king in whose
land no one is wronged - in the case of Abyssinia, will
greatly endanger Muslims in case he dies or is deposed. In
fact, the peril was about to materialize when a civil war
was about to outbreak and would cause the Negus to lose
his throne. However, he could then only make an easy way
out for emigrant Muslims to escape, which was the only
solution within his capacity. As for Madinah, Hijrah did not
depend on one man; rather, it depended on the people of
Madinah as a whole, bearing in mind that the general
atmosphere therein was pro-Islam or at least prepared to
co-exist with the Islamic ideology. Therefore, emigration to
Madinah was a collective one.

(4) Hijrah was not random. Actually, the Muslim

leadership specified the destination, which led to the
success of the Hijrah and the establishment of the
community. However, emigration to different destinations
could have temporarily ensured safety of individuals but
could have never established a community. In general,
Muslims who flee with their religion from persecution
should keep this lesson in mind.

No doubt, Hijrah to Madinah was well-organized and

planned. The Hijrah was patiently, wisely, systematically
and consciously prepared for, which indicates that Islam
does not recognize haphazard change.

(5) Undoubtedly, this successful Hijrah marked the end of

a very important stage of the Prophet's Sirah (biography),
i.e. the Makkan era.

By then, the Makkan stage with all its events, pains and
problems came to an end. In fact, this stage was of very
distinctive nature, during which Islam started as a strange
ideology. Strangeness of Islam lasted by the Ansar's
conversion to Islam near the end of the Makkan era (may
Allah be pleased with Ansar, Muhajirs and all the Prophet's
Companions).
During this stage, the Prophet's main concern was to
reinforce the faith-related aspect in the hearts of his
Companions. Thus, they should believe in no deities other
than Allah, worship none but Him and obey nobody
breaking His Commands. Moreover, they should rely on
Him, repent to Him, fear His chastisement and hope for His
mercy.

Such is a deep faith in Allah, His honorable Prophet (peace

be upon him) and all other prophets and messengers.

Moreover, it is to be decisively believed that there is a day

on which all creatures will be resurrected and will be
gathered before the Lord of the Worlds to be reckoned for
their deeds. No one will be wronged on this day by as
much as an atom's weight and people will be admitted for
either Paradise or Hellfire to abide eternally therein.

Besides the deep-rooted faith, believers were taught in this

stage good morals and sublime characteristics. Their souls
were purified and exalted and rose far above materialistic
desires to adopt the supreme heavenly and spiritual values
and morals. The balance of truth, based on which people
can correctly judge their deeds, was indeed sent down.

During this stage also, Muslims came to know that the way
to Paradise is so hard and full of calamities and trials; a
trial after trial, the life is full of hardships. However, Allah is
fully aware of whether His servants will endure patience,
forbearance and struggle. In fact, all people
unexceptionally will be put to trials, each in accordance
with the power of his/her faith.

Dear brothers, the Makkan era constituted the strong basis

for the great Islamic establishment.

It was really impossible for Muslims to succeed in such

difficult encounters as the battles of Badr, the Troops,
Khaybar, and Tabuk had not they been well-prepared
during the Makkan stage.

It is also impossible to build a good powerful nation or

state, to practice jihad successfully or to be firm-footed in
a fierce battle unless we live the Makkan period with all its
dimensions. Moreover, sincere Du'ah (callers to
Islam/Islamic preachers) has to deeply examine this stage
inferring lessons from every single event no matter how
short or brief it may be.

Actually, this is the inevitable start.

Without the Makkan stage, there will be no Madinan stage.

In other words, without Muhajirs, there will be no Ansar

and without faith, morality and patience, there will be no
community, sovereign state or authority to practice
religion.

(6) Hijrah is a historic event that took place hundreds of

years ago, which no other generation after the generation
of Muhajirs can achieve. This is stated by the Prophet
(peace be upon him) in the Haith related by Al-Bukhari and
Muslim on the authority of Ibn 'Abbas (may Allah be
pleased with them both) that reads, "There is no Hijrah
after the conquest of Mecca (but there is jihad and
intention of jihad)." Nevertheless, the Prophet (peace be
upon him) left the door wide open for later Muslims
generations to work hard. In the same Hadith, he said, "…
and when you are called for Jihad, you should
immediately respond to the call." Accordingly,
practicing jihad and participating in the Islamic activity will
never come to an end. In fact, real happiness can be found
when one's actions are louder than sayings, when
reforming one's shortcomings distracts one from the
defects of others and when the Hereafter is paid more
attention than worldly affairs.

(7) The first stage of Hijrah is abandoning sins and

keeping oneself away from doubtful matters. In fact,
people who indulge in desires from top to toe will never be
able to support the religion. It is an intuitive that
abandoning sins is given priority over doing good deeds. In
other words, one may have an excuse for not performing
Qiyam (night prayer), supererogatory fast or charity, but
can have no excuse for doing a sin. Al-Bukhari and Muslim
reported Allah's Messenger (peace be upon him), on the
authority of Abu Hurairah, to have said, "If I command
you to do something, then do as much of it as you
can. If I prohibit you from something, then abstain
from it." Therefore, the Prophet (peace be upon him) gave
the following accurate and eloquent definition of a true
emigrant. He said, in the Hadith related by Ahmad on the
authority of Abdullah bin 'Umar (may Allah be pleased with
them both), "A Muhajir (emigrant) is the one who
gives up (abandons) all what Allah has forbidden."

Dr. Ragheb ElSergany

www.islamstory.com