Principles upon the Path of Hijrah (3/3)

Seventh, is that from the general outcomes of not making hijrah is that one is forced to witness various evils, as well as compromise with those who facilitate  the practice of these sins and evils, gaining nearness to them, and opening one’s heart to them. This is because evil calls out to others, and various evils drag themselves to collect and be close to each other. So, for the one who is living in their midst, they are not pleased except with such a person indulging in such affairs. And it is inevitable that one will try to please them, compromise with their desires, etc. as mentioned by the ‘Allamah ‘Abd ar-Rahman bin Hasan.[1]

Eighth, just because a land is one of kufr, Iman, or sin, this doesn’t mean that this is the permanent status of such a land. Rather, it is a description that is given to it based on the state of its inhabitants, as well as the laws that govern it. So, every land that is inhabited by the pious believers and is ruled by the Shari’ah of Allah is a land of the awliya’ of Allah at that given point in time. Likewise, every land that is inhabited by the disbelievers or is ruled by other than Islam is Dar al-Kufr at that given point in time. Likewise, every land that is inhabited by an overwhelming majority of fasiqin, it is a land of sin at that given point in time. However, if it becomes inhabited by those different than what has been mentioned, it becomes a land characterized by whoever has replaced them. This is just like in the case of a mosque: if it becomes a bar, a gathering place of sin, a church in which other than Allah is worshipped, etc., it is characterized by what those who are in it are doing. Likewise, a bar, gathering place of sin, etc. – if it is made into a mosque in which only Allah is worshipped, it is characterized according to what it has become. The same is in the case of a righteous man who becomes a sinner, a disbeliever who becomes a believer, or a believer who becomes a disbeliever, etc. – everyone is characterized according to the change that he has made, as Allah Said:

{“Allah has put forth a parable: a township that was safe and secure…”}[2]

This verse was revealed in Makkah when it was considered Dar al-Kufr, all the while being the best of the lands of Allah and the most beloved of lands to Allah. However, He was referring to its inhabitants as well as the laws that were governing it, as it was narrated that the Messenger of Allah said as he was standing and looking at it: “By Allah, you are the best of Allah’s lands and the most beloved of Allah’s lands to Allah, and were it not for the fact that my people had expelled me from you, I would not have left.”[3]

Therefore, the Muslim muhajir should not ask how it is that he is to make hijrah from a land of virtue to a land that is less in virtue. The deciding factor is not the inherent virtue of a land, as the Messenger of Allah (peace be upon him) commanded the people to migrate from the best land of Allah and the most beloved land to Him to one which was less so.

Therefore, one should look to and judge based on the transient description of that land, regardless of its virtue, status, or location.[4] This transient description will eventually change by the command of Allah in order that the land returns to its appropriate categorization and description. And one should not pay any mind to the saying of Ibn al-‘Arabi in ‘Ahkam al-Qur’an’ that Makkah is Dar al-Islam till the Day of Resurrection, as there is absolutely no proof for this from the narrations of the Companions, nor was it known from them, the righteous Salaf, or those who came after them (may Allah be Pleased with them all). So, Makkah – may Allah keep it noble – is like any other land when it comes to being described as Dar al-Kufr or Dar al-Islam, and this has been its condition throughout its long history (may Allah keep it noble). Otherwise, what reason did the armies of Islam have to prepare themselves to conquer it throughout time?