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Hijrat - Migrating for the Sake of Allah Ta'ala

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(Highlights of Mufti Ebrahim Salejee’s majlis - Saturday 28th February)

1. Hijrat means to give up one’s residence and live in another land. In the shar‘ee context it means to leave one’s land purely for the sake of Allah Ta‘ala and find a place that is deeni friendly. The rewards are great. One is that Allah Ta‘ala promises a better abode in the land you are travelling to. The second is that the reward of the Hereafter is even greater. The third is that the people living in these lands you are travelling to will welcome you and respect you. The fourth is that your children will also enjoy the fruit of this.

2. After the Sahaabah (radhiyallahu ‘anhum) had settled in Madeenah Shareef then for a little while they had some constraints, but thereafter they gained wealth. The Sahaabah (radhiyallahu ‘anhum) themselves would say that we have so much of wealth that we have no place in our homes to store it. This hijrat will continue, it was not only in the time of Nabi (sallallahu ‘alaihi wasallam). In the difficulty of hijrat, you will have to be patient. You should not be restless and hysterical. Further, you should place your trust in Allah.

3. What must be the circumstances that qualify one for hijrat and migration? One is that it becomes difficult to practise deen freely; women can’t wear their niqaab, men cannot perform their salaah and fulfil deeni obligations. Another is that the place is infested with bid‘aat, like how you have the shiahs who revile the Sahaabah or those who revile the former pious people, the taabi‘een etc. who were responsible for passing the deen to us. By living among such people you are brainwashed to have doubts and reservations regarding these great personalities. Now in such situations you need to move from there, otherwise you will become a victim of those problems. Further, you will end up marrying into them and this will pose a greater problem. The third is that there is an abundance of haraam. Wherever you go, there is illicit behaviour, it is difficult to find halaal food, interest is rife and free flowing etc. So here also you can become a victim of these haraam activities. The fourth is where for some reason you are being pursued unjustly. Allah Ta‘ala speaks of Moosa (‘alaihis salaam) where he was being pursued unjustly. As a result of it you will be subjected to torture and difficulty. The fifth reason is where you feel that the climatic conditions are not suitable.

4. Overall, when you look at sharee‘ah, it wants three things. The first requirement is that you need to have a good level of ta’leem and instruction. Without this, you will not know the difference between halaal and haraam. You won’t know that 3 talaaqs make you haraam for your wife; you will not know when ghusl becomes fardh. Without deeni knowledge you will not know how to make a fair distribution of an estate. This is on account of not having any association with the ‘Ulama. If an alien system says that you are allowed to have a liquor store or deal with a conventional bank or you can structure your will however you want, then this does not make it allowed in sharee‘ah. So you need an environment that has got the correct Islamic instruction.

Unfortunately, we do not have the understanding of deen, and then once we get a little understanding we begin to feel that we have all the authority in deen. A father wanted his son to be in his business. The son was asked whether he serves the father’s needs etc. and he replied in the affirmative. So now the father’s reason for calling the son into the business was not for his khidmat, but just to turn the digits. Now when the son refused to join him because of not wanting to cause problems, he started threatening the son that you are disobeying me and he starts cursing him. Now the reason for this is that he has a little understanding and feels that he has full authority in deeni matters. This also happens to husbands. A man looks at all types of websites and arouses himself causing the wife to distance herself. Now the husband starts cursing her and reminding her of all the warnings of not coming to the husband. However, she is not totally guilty in refusing as she feels betrayed, because physically he may be with the wife, but mentally he is with the woman on the site.

The second requirement is deeni tarbiyat; to have the right type of deeni values. When people have the correct deeni values there will be the purity of the heart, eyes, tongue etc. They will live lives of modesty. What is the reason for the need of this? If you live in an environment where there are no values then you can go with another person’s wife and he can go with your wife.

The problem of the west is that they have a standard, but they also want to force it on the rest of the world. In their custom you can look and speak to another person’s wife. In our custom we won’t tolerate it. What they fail to understand is that like how they feel that others should respect their values, they should also respect the values of others. So that means that their law does not have a mechanism to secure the emotions and integrity of people. Therefore, the second requirement is to have the right values. Otherwise your own child will become a victim to all the immorality that is in the environment. We don’t realise that it has consequences and the parents are the ones that will suffer.

The third requirement is to have respect and to cooperate. If a person passes away then assist in the janaazah. The western value is for one to be independent. As parents grow old then assist them. Don’t throw them out and leave them alone.

When we analyse the three requirements, then the first is acquired through ta’leem or we will call it the madrasah. The second is acquired through the khanqah, whose work is to entrench the intrinsic values within a person, to have a high level of purity and shame and modesty. Then the third effort is that what you have gained you have to sustain it and you need to work a succession plan for the progenies and generations to come. This third effort is the effort of tabligh and dawat which aims at creating the awareness and concern and to cooperate.

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