. J '-Ɵ  (cont.)

This took place around the fifth year of the Prophet's mission. 1 Ibid. 2 There is a hadith in Sunan Abu Dawood which states that the Prophet (peace be upon him) said, "Whoever Allah and His Messenger ... and whoever disobeys them ... " However, according to al­ Albaani, that hadith is weak. See Muhammad Naasir al-Deen al-Albaani, Dhaeef Sunan Abi Dawood (Beirut: al-Maktab al-Islaami, 1991), p. 1 08. Commentary on the Forty Hadith of al-Nawawi The second hijrah marks the beginning of the Muslim calendar. It is the hijrah from Makkah to Madinah. This hijrah, according to many scholars, such as the early scholar al-Suddi and the recent Al-Shanqeeti, was a condition for the validity of one's Islam. That is, a person was not considered to be a true Muslim if he had the means to migrate from Makkah to Madinah but he did not migrate. 1 Ibn Attiyyah argues that the stronger argument is that the one who did not migrate was deserving of punishment in the Hell-fire for his disobedience, although he would not remain therein forever since he did not commit an act that took him completely out of the fold oflslam.2 However, this specific form of hijrah was no longer required after the Conquest of Makkah. Makkah had become part of the Islamic state and, hence, there was no longer any need or significance to migrating from it. This is the meaning of the oft-misunderstood hadith of the Messenger of Allah (peace be upon him), "There is no hijrah after the Conquest of Makkah but their remains jihad and intention." (Recorded by al-Bukhari and Muslim.) This is the most apparent hijrah that comes to mind when one reads this hadith concerning intention, although, again, there is no authentic narration mentioning this hijrah as the cause behind the Prophet's statement. However, the meaning and ruling of the hadith is general and applies to any kind of hijrah. The following hadith demonstrates that there will always be a form of hijrah as long as non-Islamic countries or regions exist. That is, as long as those regions exist, there will always be a reason for jihad and a cause for Muslims to move from those lands to the lands oflslam. Ahmad recorded that a man came to the Prophet (peace be upon him) and stated that the people were saying that there was no longer any hijrah. The Prophet (peace be upon him) told him, .... .... ,,, .... rJ' $*I 0l5' \ &o঳f  o1I 0/ "Hijrah will not be discontinued as long as there is jihad."3 Another hadith states, 1 Al-Shanqeeti, vol. 1 , p. 144 and 1 50. 2 See Al-Shanqeeti, vol. 1, pp. 1 50-151. 3 Recorded by Ahmad and al-Tahaawi in Mushkil al-Athaar. According to al-Albaani, it is an authentic hadith. See Muhammad Naasir al-Deen al-Albaani, Silsilat al-Ahadeeth al-Saheeha (Amman, Jordan: al-Maktab al-Islaami, 1983), vol. 4, p._239. Hadith #1 : All Actions are but by Intentions . . . "Hijrah will not be discontinued as long as repentance is not discontinued. And repentance will not be discontinued until the sun rises from its West."1 The purpose of hijrah is to move from one locale to the place where one can better or best practice his religion. Hence, the following types of hijrah are mentioned by different scholars: (1) Making hijrah from the land of kufr (disbelief) to the land oflslam. This is the form of hijrah that is most well-known and most often discussed. It is an important issue for Muslims living in the West. (2) Making hijrah from the land of bidah (heresies and innovations). Imam Malik once said, "It is not permissible for anyone to reside in a land in which they abuse the salaf (the pious forefathers of lslam)."2 If the person does not have the ability to change what they are doing, he should leave. This is based on the Quranic principle: "' J J."' ;II ,,. ..,. J ..,. ,,.. ., ..,. -;. ,,,, ,,,. ,,.. ,,,. ,,,. J ,,. ... ,,,. 6,.,, ,,,. ..,. -;.,.., "" ,... 1_,...ofS: ?- ল'-""-!Li I·:' l\« u_r.bfS: .J.! I ௣\J lƇp ՟ՠաTֳT "And when you see those who engage in a false conversation about Our Verses, stay away from them until they turn to another topic. If Satan makes you forget [this teaching,] then after the rememberance do not sit with the wrongdoing" (al-Anaam 68). (3) Making hijrah from a land that is dominated by haram (forbidden aspects) to a land that is less so dominated by them. It is obligatory upon a Muslim to seek what is permissible and pure in all aspects of his life. There are other forms of hijrah that seem to be for a worldly reason but, in the long run, they should also be for the sake of worshipping Allah. That is, like all permissible acts, if they are done with the right intention, they will be rewarded by Allah. The forms of hijrah include the following: ( 4) Making hijrah from a land in which one fears bodily harm.