Part 66

For this reason it is mentioned in the hadith from the Prophet (3H|) that he said: "Whoever associates with the Mushrik and resides along with him, then he is like him." [Translator: Reported by Aboo Daawood (Eng. transl. vol. 2/p. 782/no. 2781) and declared hasan due to a supporting narration by Shaykh al-Albaanee, hafidhahullaah, Saheehul-Jaami' (no. 6186) and SilsilatusSaheehah (no. 2330)]. This hadith, even though its chain of narration may be weak, yet what it mentions can be seen to be correct since living along with someone encourages you to conform and be like them. It is reported from Qays ibn Abee Haazim from Jareer ibn 'Abdullaah, radiyallaahu 'anhu, that the Prophet said: "I am free from responsibility for every Muslim who resides amongst the mushriks." They said: "O Messenger of Allaah, why is that?" He said: "The campfire of each of them should not be (close enough to be) visible to the other." [Reported by Aboo Daawood (Eng. transl. vol. 2, p. 730, no. 2639) and at-Tirmidhee, most of its narrators report it as being mursal [i.e. as having a missing link between the Taabi 'ee and the Prophet (3||)] from Qays ibn Abee Haazim from the Prophet (38§). At-Tirmidhee said: "I hear Muhammad (meaning alBukhaaree) say: "What is correct is the narration from Qays from the Prophet is mursal.' [Shaykh al-Albaanee declares it hasan: Saheehul-Jaami' (no. 1461), al-Irwaa (no. 1207) and as-Saheehah (no. 636).] Then how can a believing soul be pleased to live in the land of the unbelievers where the signs of unbelief are displayed openly and where judgement is for other than Allaah and His Messenger. The person who lives there sees all this with his eyes, and hears it, and is pleased with it. Indeed he may affiliate himself to that land, reside in it with his wife and children, and be satisfied with that, just as would be the case with the land of the Muslims. So this is something very dangerous for him and for his family and his children, with respect to their Religion and their manners. This is the conclusion that we have reached regarding the ruling about residing in the lands of unbelief. We ask Allaah that it be in accordance with the truth and with what is correct. So when he settled in al-Madeenah he ordered the rest of the prescribed duties of Islaam, such as: the zakaat, the Prayer, the hajj, jihaad, the adhaan, and commanding good and forbidding evil, and the rest of the prescribed duties of Islaam. [145] _____________________________________________________________ The author, rahimahullaah, says that when the Prophet settled in al-Madeenah an-Nabawiyyah (the Prophetic city) he commanded the rest of the prescribed duties of Islaam. This was because in Makkah he called to tawhid for around ten years, and then the Five Daily Prayers were made obligatory in Makkah. Then he migrated to alMadeenah before the zakaat, fasting and hajj and the rest of the prescribed duties were made obligatory. So what is apparent from the words of the author, rahimahullaah, is that zakaat, in its basis and in its details, was made obligatory in al-Madeenah. However some of the scholars hold that the limits on which it was payable and the amounts that must be given were not prescribed in Makkah, but in al-Madeenah. These scholars quote as evidence for this the fact that there are Aayaat occurring in Soorahs sent down in Makkah which obligate the zakaat, such as the Saying of Allaah, the Most High, "And give what is due from the crops on the day they are harvested." [surah al-An'aam (6):141] And the like of the Saying of Allaah, the Most High, "And except for those in whose wealth there is a known portion -for the beggar and the destitute." [surah al-Ma'aarij (70):24-25] So whatever the case, then the final settlement of the zakaat and the laying down of the amounts on which it was payable, and the amounts to be paid, and who has the right to receive it, then all of this occurred in al-Madeenah. Likewise with regard to the adhaan and the Jumu 'ah Prayer. What is apparent is that the same was the case with regard to the Congregational Prayers, that they were not obligated as such except in al-Madeenah. This is because the adhaan which is the call to the congregation was made obligatory in the second year (after the hijrah). As for the zakaat and fasting, then they were both made obligatory in the second year after the hijrah. As for the hajj, then it was not made obligatory until the ninth year, according to the most correct saying of the scholars, after Makkah had become a land of Islaam, having been conquered in the eighth year after the hijrah. Likewise commanding the good and forbidding the evil, and the rest of the manifest duties of Islaam, all of them were made obligatory in al-Madeenah, after the Prophet settled there and established the state of Islaam there.