Prayer

At what time do daily prayers occur?

At what time do daily prayers occur? - Muslims observe five formal prayers each day. The timings of these prayers are spaced fairly evenly throughout the day, so that one is constantly reminded of God and given opportunities to seek His guidance and forgiveness.

Muslims observe the formal prayers at the following times:

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Muslim Prayers

Fajr (pre-dawn): This prayer starts off the day with the remembrance of God; it is performed before sunrise.

Dhuhr (noon): After the day's work has begun, one breaks shortly after noon to again remember God and seek His guidance.

'Asr (afternoon): In the late afternoon, people are usually busy wrapping up the day's work, getting kids home from school, etc. It is an important time to take a few minutes to remember God and the greater meaning of our lives.

Maghrib (sunset): Just after the sun goes down, Muslims remember God again as the day begins to come to a close.

'Isha (evening): Before retiring for the night, Muslims again take time to remember God's presence, guidance, mercy, and forgiveness.

In Muslim communities, people are reminded of the daily prayer times through the calling of the adhan. For those in Muslim-minority communities, computerized adhan programs are available.

In ancient times, one merely looked at the sun to determine the various times of day for prayer. In more modern times, daily prayer schedules are often printed which precisely pinpoint the beginning of each prayer time. To determine the prayer times for your area, choose your location from the following Prayer Time tool: Islamic Prayer Times Around the World

How to attain Humility in Prayers

How to attain Humility in Prayers - In an environment with increasing distractions how do we make our prayers more beneficial for our selves? Following is an excerpt from "Inner Dimensions of Islamic Worship", a compilation of Imam Ghazali's works that can inspire us to develop humility and become closer to God through prayer.

God, says in the Quran:

'And perform the Prayer in remembrance of Me.'
[Ta Ha, 20:14]

'Do not be one of those who are neglectful.'
[al-A'raf, 7:205]

'Do not approach the Prayer when you are intoxicated, until you know what you are saying.'
[al-Nisa', 4:43]

Some say that 'intoxicated' means inebriated by many anxieties, while others say it means drunk on the love of this world According to Wahb, the meaning is obviously a caution against worldly attachment, since the words 'until you know what you are saying' explain the underlying reason. Many are those who pray without having drunk wine, yet do not know what they are saying in their Prayers!

Prophet Muhammad said:

'If a man performs two cycles of Prayer without the distraction of any worldly thought, all his previous sins will be forgiven.' (al-Bukhari/Muslim)

'Prayer is nothing but submissiveness, humility, supplication, sighing and remorse, holding out your hands and saying: "O God! O God!" Otherwise it is fruitless.' (al-Tirmidi/al-Nasai)

In the earlier scriptures, we find these words attributed to God, Glorified is He: 'I do not accept the Prayers of everyone who prays. I accept the Prayers of none but those who are humble before My Majesty, who are not arrogant towards My servants, and who feed the poor and hungry for My sake.'

Prophet Muhammad also said:

'Ritual Prayer was made obligatory, Pilgrimage and circumambulation were ordained, and the rites of sacrifice were instituted, all for the purpose of ensuring remembrance of God, Exalted is He. If your heart is devoid of awe and reverence for the One Remembered, who is the aim and the goal, what is your remembrance worth?' (Abu Daud/al-Tirmidi)

This advice was given to someone by the Prophet, on him be peace: 'When you pray, pray like a person who is saying farewell,' (Ibn Maja/al-Hakim/al-Baihaqi) i.e. saying farewell to himself, to his passions and to his life, before setting off on the journey to his Lord.

Again God Almighty reminds us in the Quran:

'O Man, you labor towards your Lord laboriously, and you shall meet Him.'
[al-Inshiqaq, 84:6]

'Be aware of God, for it is God who teaches you.'
[al-Baqarah, 2:282]

'Be aware of God, and know that you are going to meet Him.'
[al-Baqarah, 2:223]

Prophet Muhammad reminds us: 'If a man's Prayer does not deter him from indecency and mischief, he gains nothing from God but remoteness.' (al-Tabarani)

Since Prayer is intimate communion, how can it go with heedlessness? Bakr ibn Abdullah said:

'O believers, if you wish to enter the presence of your Lord without permission, and to speak with Him without an interpreter, you have only to enter!'

When someone asked him how this could be he said:

'You do your ablution correctly and enter your prayer-niche ... There you are! You have entered your Lord's presence without permission and may now speak to Him without an interpreter.'

Said Aisha, may God be pleased with her:

'God's Mes senger would talk to us and we to him, but when it was time for Prayer it seemed as though he did not know us, nor we him.' (Azdi - mursal) This was because they were completely in awe of God the most Great and Glorious.

The Prophet said:

'God has no regard for a Prayer in which a man's heart is not present as well as his body.'

It is said that when Abraham , God's special friend, got up to pray, the throbbing of his heart could be heard from a distance.

When Said al-Tanukhi (Muslim jurist 776/854 CE) was praying, tears used to flow incessantly down his cheeks and onto his beard.

God's Messenger once saw a man playing with his beard during the Prayer, so he said: 'If this man's heart was submissive, every part of his body would also act with humility.' (al-Tirmidi - daif)

It is related that al-Hasan noticed a man playing with pebbles as he prayed: 'O God, marry me to the maidens of Paradise!.' Al-Hasan said 'A poor suitor you are. You propose to the maidens of Paradise while playing with pebbles!'

Someone asked Khalaf ibn Ayyub (Islamic scholar and poet from Al-Andalus 1013/1081 CE):

'Don't the flies bother you so much during your Prayer that you have to chase them away?'

He replied:

'I do not make a habit of anything that would spoil my Prayer.'

When asked how he had acquired such patience, he said:

'I have heard that culprits patiently endure the Sultan's whip, because this gives them a reputation for being "able to take it." They boast of their patient endur ance. Here am I, standing before my Lord in Prayer. Am I going to budge for a fly?'

It is related of Muslim ibn Yasar that, when he wanted to pray, he would say to his family:

'You may talk, for I shall not hear you'.

It is said that he was praying one day in the Great Mosque of Basra, when a corner of the building collapsed. This attracted a crowd, but he was quite unaware of what had happened until he had finished his Prayer.

Whenever the time of Prayer approached, Ali ibn Abi Talib, may God be pleased with him and ennoble his countenance, used to quake and change color. They asked him:

'What is the matter with you, Commander of the Believers?'

To this he would reply:

'The time has come for a trust which God offered to the heavens and the earth and the mountains, but they refused to carry it; they were wary of it, but I have taken it on.'

It is said of al-Husayn ibn Ali that he used to turn pale when he made his ablution. When his family asked him what came over him during his ablution, he would say: 'Do you realize before Whom I wish to stand in Prayer?'

According to Ibn Abbas, may God be pleased with him and his father, the Prophet David, God bless him and give him peace, used to say in his intimate Prayers:

'My God, who inhabits Your House? And from whom do you accept the Prayer?'

Then God told him by inspiration:

'David, he who inhabits My House, and he whose Prayer I accept, is none but he who is humble before My Majesty, spends his days in remembrance of Me and keeps his passions in check for My sake, giving food to the hungry and shelter to the stranger and treating the afflicted with compassion. His light shines in the sky like the sun. If he invokes Me, I am at his service. If he asks of Me, I grant his request. In the midst of ignorance, I give him discernment; in heedlessness, remembrance, in darkness, light. He stands out among ordinary people as Paradise towers over earthly gardens, its rivers inexhaustible and its fruits not subject to decay.'

It is related of Hatim al-Asamm, may God be pleased with him, that he said, in answer to a question about Prayer:

'When the time for Prayer is at hand, I make a proper ablution, go to the spot where I intend to pray and sit there till all my limbs and organs are in a collected state. Then I stand up to perform my Prayer, placing the Kaba between my brows, the Bridge- over-Hell beneath my feet, Paradise to my right and Hell to my left, and the Angel of Death behind me, thinking all the while that this is my final Prayer. Then I stand between hope and fear. I carefully pronounce "Allahu Akbar!" Then I recite the Quran harmoniously, bow in humility and prostrate myself submissively. I then sit back on my left haunch spreading out the top of my left foot and raising my right foot on the toes. I follow this with sincerity. Then I wonder whether or not my Prayer has been accepted.'

Ibn Abbas (Cousin of the Prophet), may God be pleased with him and with his father, once said:

'Two modest cycles of Prayer, performed in full awareness, are better than a whole night's vigil when the heart is inattentive.'

Abu Hamid al-Ghazali (450-505 AH / 1058-1111 AD) Also known as Imam Ghazzali is a prominent Muslim jurist and theologian of the 12th Century. He wrote on a wide range of topics including jurisprudence, theology, mysticism and philosophy. ( islamicity.com )

Taraweeh Prayers in Ramadan

Taraweeh Prayers in Ramadan - Special prayers are said each evening of the holy month - When the month of Ramadan begins, Muslims enter into a period of discipline and worship: fasting during the day, and praying throughout the day and night. During Ramadan, special evening prayers are conducted during which long portions of the Qur'an are recited. These special prayers are known as taraweeh.

The word taraweeh comes from an Arabic word which means to rest and relax. The prayer can be very long (well over an hour), during which one stands upright to read from the Qur'an and performs many cycles of movement (standing, bowing, prostrating, sitting). After each four cycles, one sits for a brief period of rest before continuing -- this is where the name taraweeh ("rest prayer") comes from.

During the standing portions of the prayer, long sections of the Qur'an are read. The Qur'an is divided into equal parts (called juz) for the purpose of reading sections of equal length during each of the Ramadan nights. Thus, 1/30 of the Qur'an is read on successive evenings, so that by the end of the month the entire Qur'an has been completed.

It is recommended that Muslims attend the taraweeh prayers in the mosque (after 'isha, the last evening prayer), to pray in congregation. This is true for both men and women. However, one may also perform the prayers individually at home. These prayers are voluntary, but are strongly recommended and widely practiced.

There has been some dispute about how long the taraweeh prayer is supposed to be: 8 or 20 raka'at (cycles of prayer). It is without dispute, however, that when praying the taraweeh prayer in congregation, one should start and end with the imam, according to the number that he performs. Night prayers in Ramadan are a blessing, and one should not argue about this fine point. For more details about the evidence in support of each opinion, please see the articles linked below.

Saudi Arabia television broadcasts the taraweeh prayers live from Mecca, Saudi Arabia, now with simultaneous subtitling of the English translation. See the links below to watch. ( about.com )

The Importance of Prayer

The importance of the prayer in Islam cannot be understated. It is the first pillar of Islam that the Prophet (peace be upon him) mentioned after mentioning the testimony of faith, by which one becomes a Muslim. It was made obligatory upon all the prophets and for all peoples. Allah has declared its obligatory status under majestic circumstances. For example, when Allah spoke directly to Moses, He said,

"And I have chosen you, so listen to that which is inspired to you. Verily, I am Allah! There is none worthy of worship but I, so worship Me and offer prayer perfectly for My remembrance." [Taha 13-14]

Similarly, the prayers were made obligatory upon the Prophet Muhammad (peace be upon him) during his ascension to heaven. Furthermore, when Allah praises the believers, such as in the beginning of surah al-Muminoon, one of the first descriptions He states is their adherence to the prayers.

Once a man asked the Prohpet (peace be upon him) about the most virtuous deed. The Prophet (peace be upon him) stated that the most virtuous deed is the prayer. The man asked again and again. The first three times, the Prophet (peace be upon him) again answered, "The prayer," then on the fourth occasion he stated, "Jihad in the way of Allah." [This is form a hadith recorded by Ahmad and ibn Hibban. According to al-Albani, the hadith is hasan. Muhammad Nasir al-Din al-Albani, Sahih al-Targheeb wa al-Tarheeb (Beirut: al-Maktab al-Islami, 1982), vol. 1, p. 150]

The importance of prayer is demonstrated in the many of the Prophet’s statement. For example, the Prophet (peace be upon him) said,

"The first matter that the slave will be brought to account for on the Day of Judgment is the prayer. If it is sound, then the rest of his deeds will be sound. And if it is bad, then the rest of his deeds will be bad." [Recorded by al-Tabarani. According to al-Albani, it is sahih. Al-Albani, Sahih al-Jami, vol.1, p. 503.

The importance of the prayers lies in the fact that no matter what actions one performs in his life, the msot important aspect is one’s relationship to Allah, that is, one’s faith (imaan), God-consciousness (taqwa), sincerity (ikhlas) and worship of Allah (`ibaadah). This relationship with Allah is both demonstrated and put into practice, as well as improved and increased, by the prayer. Therefore, if the prayers are sound and proper, the rest of the deeds will be sound and proper; and if the prayers are not sound and proper, then the rest of the deeds will not be sound and proper, as the Prophet (peace be upon him) himself stated.

In reality, the prayer is performed properly – with true remembrance of Allah and turning to Him for forgiveness – it will have a lasting effect on the person. After he finishes the prayer, his heart will be filled with the remembrance of Allah. He will be fearful as well as hopeful of Allah. After that experience, he will not want to move from that lofty position to one wherein he disobeys Allah. Allah has mentioned this aspect of the prayer when He has said,

"Verily, the prayer keeps one from the great sins and evil deeds" (al-Ankaboot 45). Nadwi has described this effect in the following eloquent way,

Its aim is to generate within the subliminal self of man such spiritual power, light of faith and awareness of God as can enable him to strive successfully against all kinds of evils and temptations and remain steadfast at times of trial and adversity and protect himself against the weakness of the flesh and the mischief of immoderate appetites. [Nadwi, p. 24]

The overall affect that the properly performed prayers should have upon humans is described in other verses in the Quran:

"Verily, man was created impatient, irritable when evil touches him and niggardly when good touches him. Except for those devoted to prayer those who remain constant in their prayers…" (al-Maarij 19-23).

As for the Hereafter, Allah’s forgiveness and pleasure is closely related to the prayers. The Messenger of Allah (peace be upon him) said,

"Allah has obligated five prayers. Whoever excellently performs their ablutions, prays them in their proper times, completes their bows, prostrations and khushu` [Khushu` in the prayer is where the person’s heart is attuned to the prayer. This feeling in the heart is then reflected on the body. The person remains still and calm. His gaze is also lowered. Even his voice is affected by this feeling in the heart. For more details on this concept (as well as the difference between it and khudhu`), see Muhammad al-Shaayi, al-Furooq al-Laughawiyyah wa Atharahaa fi Tafseer al-Quran al-Kareem (Riyadh: Maktabah al-Ubaikaan, 1993), pp. 249-254.] has a promise from Allah that He will forgive him. And whoever does not do that has no promise from Allah. He may either forgive him or punish him." [Recorded by Malik, Ahmad, Abu Dawud, al-Nasa’I and others. According to al-Albani, it is sahih. Al-Albani, Sahih al-Jami, vol. 1, p. 616.] ]

The prayers are a type of purification for a human being. He turns and meets with his Lord five times a day. As alluded to above, this repeated standing in front of Allah should keep the person from performing sins during the day. Furthermore, it should also be a time of remorse and repentance, such that he earnestly asks Allah for forgiveness for those sins that he committed. In addition, the prayer in itself is a good deed that wipes away some of the evil deeds that he performed. These points can be noted in the following hadith of the Prophet (peace be upon him):

"If a person had a stream outside his door and he bathed in it five times a day, do you think he would have any filth left on him?" The people said, "No filth would remain on him whatsoever." The Prophet (peace be upon him) then said, "That is like the five daily prayers: Allah wipes away the sins by them." (Recorded by al-Bukhari and Muslim.)

In another hadith, the Prophet (peace be upon him) said,

"The five daily prayers and the Friday Prayer until the Friday prayer are expiation for what is between them." (Recorded by Muslim.) / ( islaam.com )

A Brief Discussion on Hijrah

A Brief Discussion on Hijrah. In his explanation (sharh) of Imaam Muhammad bin 'Abdil-Wahhaab's treatise Thalaathat-ul-Usool, Shaikh 'Abdur-Rahmaan bin Qaasim [Died 1392H], may Allah have mercy on him, said:

The author states: “Hijrah means: Moving from a Land of Shirk to a Land of Islam.” This is in order to preserve one’s religion. The Muhaajireen (migrants) were called by this name because they left behind their lands and homes where they had grown up, for the sake of Allah, and instead joined a land in which they had no family or wealth. This was the case when they migrated to Madeenah. Therefore, everyone that separates himself from his homeland is a Muhaajir (migrant). The root of the word “Muhaajarah” comes from breaking away, separating oneself and remaining far away from somebody.

The author says: “It is obligatory upon this ummah to migrate from a Land of Shirk to a Land of Islam.” This is affirmed by the Book, the Sunnah and the unanimous consensus of the scholars. The one who abandons Hijrah is threatened with punishment. Several scholars have relayed that there is consensus on the obligation of Hijrah from the Land of Shirk to the Land of Islam. In fact, Allah obligated the Hijrah upon His Messenger (sallallaahu 'alayhi wa sallam) and his Companions before He obligated fasting and Hajj, as is agreed upon in the books of principles and subsidiary issues, and well known from the Religion by necessity.

His statement: “And this is everlasting until the (Final) Hour is established” is based on the unanimous agreement of the trustworthy scholars. Shaikh-ul-Islam (Ibn Taimiyyah) said: “One cannot be safe from Shirk unless he remains far away from its adherents.”

The author continues: “The proof for this is Allah’s saying: “Verily, as for those whom the angels take (in death) while they are wronging themselves…” i.e. by residing amidst the disbelievers. This ayah was revealed concerning a group of people from the inhabitants of Makkah who professed Islam but yet did not migrate. So Allah says: “Verily, as for those whom the angels take (in death).” He is either referring to the Angel of Death and his supporters or just the Angel of Death alone, since the Arabs would speak to one person using the plural form. “…while they are wronging themselves…” by abandoning Hijrah. “They (angels) will say (to them): ‘In what (condition) were you?’” Meaning: Why did you keep living here and not make Hijrah? This is a rebuking, reprimanding, and scolding type of question. Its meaning is: Why did you continue to live here and not make Hijrah? Which side were you on? This is even though the angels know well what side those who didn’t make Hijrah, after it was obligated on them, were on.

Allaah’s saying: “We were weak and oppressed in the earth" means: “We were not able to make Hijrah. We did not have the ability to leave our land nor to travel through the earth.”

“They (angels) will say: ‘Was not the earth of Allah spacious enough for you to migrate therein?’” This refers to Madeenah – such that they migrate to it and abandon the people of Shirk. The angels did not accept their excuse. And in a hadeeth, it states: “Whoever commingles with a polytheist and resides with him, then he is indeed like him.” [Reported by Abu Dawood and others in various ahaadeeth]

Concerning Allah’s statement: “…Such men will find their abode in Hell – what an evil destination”, this means: What an evil path to Hell. This shows that the one who abandons Hijrah after it has been made obligatory on him is committing one of the major sins.

Allaah’s saying: “…Except the weak ones among men, and women and children…” refers to those who are unable to perform the Hijrah. The word “children” here refers to both male and female children before the age of puberty.

“Who cannot devise a plan” means: To separate themselves from the polytheists. So these types of people cannot devise a plan or do not have monetary means or power to leave. “Nor are they able to direct their way” means: They do not know of any way to leave from Makkah to Madeenah, since it had become a land of Islam.

“These are the ones whom Allah is (most) likely to forgive” meaning: He will pardon those who failed to make Hijrah due to weakness and valid excuses. When Allah uses “likely” for Himself, it is binding since it is something He desires.

“And Allah is Ever Oft-Pardoning, Most Forgiving.” This means that He is Oft-Pardoning, overlooking their trespasses, and Most Forgiving to those who turn to Him in repentance. He does not burden a soul with a responsibility except that He gave it the ability to handle it.

Ibn ‘Abbaas said: “My mother and I used to be from among the weak ones, and the Prophet (sallallaahu 'alayhi wa sallam) would supplicate for the weak ones while in prayer.”

Allaah says: “O My servants who believe (in Me)! Verily, My earth is spacious.” Allah orders His believing servants to migrate from the land in which they are not able to establish the Religion to His vast earth. So He informs us that the earth is not constricted, but rather vast, encompassing all of the creatures. If a person is in a land in which he cannot openly practice his Religion, then indeed Allah has made the earth vast for him so that he could worship him in it as He has commanded him.

Hijrah is likewise obligatory upon everyone that resides in a land in which sins are openly committed and he is not able to change that. Allah then says: “So to Me alone, perform your worship.” This means: “Single Me out in worship in My vast earth, which I created as well as everything upon it for you. And I created you upon it to worship Me.”

In a qudsee hadeeth, Allah says: “Son of Adam, I created you for My sake (i.e. to worship Me.), and I created all things for your sake.”

The author states: “Al-Baghawee, may Allah have mercy on him, said…” His nickname was Muhyee-us-Sunnah, Abu Muhammad Al-Husayn bin Mas’ood Al-Faraa’. He was the author of the Tafseer, Sharh-us-Sunnah and other books. He passed away in 516H.

He (i.e. Al-Baghawee) said: ‘The reason for the revelation of this ayah was due to some Muslims who had resided in Makkah and did not migrate (to Madeenah). Allah called out to them using the title of Eemaan (for them).” He reported this on a group amongst the Taabi’een. So he is implying that the one who abandons Hijrah after it has been made obligatory on him is not a disbeliever. Rather, he is sinful and disobedient by having abandoned it. So he is still a believer, but yet has deficient Eemaan. Therefore, he is one of the sinful believers.

The author (i.e. Muhammad bin ‘Abdil-Wahhaab) continues: “The proof for Hijrah from the Sunnah is…”, i.e. proof for the obligation of performing Hijrah from the Land of Shirk to the Land of Islam from the Sunnah of Muhammad (sallallaahu 'alayhi wa sallam), which we were ordered to follow.

The Prophet (sallallaahu 'alayhi wa sallam) said: “Hijrah will not cease until repentance ceases…” This means: Migrating from the Land of Shirk to the Land of Islam will not come to an end until the repentance comes to an end, i.e. until repentance ceases to be accepted from those who repent. This hadeeth shows that so long as repentance is accepted, Hijrah is obligatory due to its presence.

As for the hadeeth of Ibn ‘Abbaas: “There is no (more) Hijrah after the Conquest (of Makkah), but instead Jihaadand (good) intention” then what this means is: “There is no (more) Hijrah after the Conquest of Makkah from Makkah to Madeenah since Makkah had become a Land of Islam after it was conquered. This was since a group of people wanted to migrate from Makkah to Madeenah thinking that this was something encouraged. So the Prophet (sallallaahu 'alayhi wa sallam) explained to them that he only encouraged this when Makkah was a Land of Disbelief. But as for when it became a Land of Islam, then it did not apply anymore. So this means: “There is no (more) Hijrah from Makkah to Madeenah.” But as for the establishment and continuity of Hijrah from the Lands of Shirk to the Lands of Islam, then this is well-known by way of the texts and unanimous agreement.

Related to Hijrah

Related to Hijrah. Related to Hijrah and Separating from the Lands of Shirk. Allah says: "Verily, as for those whom the angels take (in death) while they are wronging themselves (by not performing Hijrah), they (angels) will say (to them): 'In what (condition) were you?' They will reply: 'We were weak and oppressed in the earth.' They (angels) will say: 'Was not the earth of Allah spacious enough for you to migrate 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. These are the ones whom Allah is (most) likely to forgive, and Allah is Ever Oft-Pardoning, Most Forgiving. And whosoever migrates in the Way of Allah, he will find many dwelling places and plenty (of sustenance) 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." [Surat-un-Nisaa: 97-100]

The following occurs in Tafseer Al-Qurtubee: "Ibn Al-'Arabee (rahimahullaah) said: 'The scholars have divided traveling to different lands into two categories: 1) that which is done as a result of fleeing and 2) that which is done for the purpose of seeking. The first category is further divided into six types:

1. Hijrah - and that is migrating from the Land of War (Daar-ul-Harb) to the land of the Muslims. This type of Hijrah was obligatory during the Prophet's time and remains obligatory until the Day of Judgement…
2. Leaving from the land of innovation (bid'ah).
3. Migrating from the land where the unlawful is dominant and widespread.
4. Fleeing away from that which is harmful to one's body.
5. The fear of getting sick in a land that has an unhealthy atmosphere and emerging from there to a land in which one can walk freely outside (without getting sick).
6. Fleeing for fear that harm will be inflicted upon one's wealth."

Al-Haafidh Ibn Katheer (rahimahullaah) said in his Tafseer: "Ad-Dahhaak said: 'This ayah was revealed concerning a group of people among the hypocrites who remained in Makkah instead of going with the Messenger of Allah (to Madeenah). They ended up fighting alongside the disbelievers on the Day of Al-Badr and were destroyed along with those who were destroyed.’ Thus this noble ayah was revealed, generally applying to everyone that resides amongst the disbelievers, whilst possessing the ability to make Hijrah and not being able to establish his Religion in that land. Thus he is oppressing himself and committing the forbidden. This is based on the consensus of the scholars, and also on the wording found in this ayah, such that He says 'Verily, as for those whom the angels take (in death) while they are wronging themselves' because of their not performing Hijrah. 'They will say: In what (condition) were you?' meaning: ‘Why did you reside here and not make Hijrah?' Concerning His statement: "And whosoever migrates in the Way of Allah, he will find many dwelling places and plenty (of sustenance) to live by", this is an incitement towards performing Hijrah and withdrawing from the disbelievers."

Imaam Al-Aloosee (rahimahullaah) said in Rooh-ul-Ma'aanee after quoting Allah's statement: "Was not the earth of Allah spacious enough for you to migrate therein?":

"Some of the scholars use this ayah as evidence for the obligation of performing Hijrah (migration) from the place in which an individual is not capable of establishing his Religion. This is the opinion of Imaam Maalik. Ibn Al-'Arabee has also reported the obligation of making Hijrah from a land that is plague-stricken."

The following occurs in the book Al-'Ibrah mimmaa Jaa'a bil-Ghazwi wash-Shahaadati wal-Hijrah of Abu At-Tayyib Sideeq Hasan [Khaan] Al-Bukhaaree (rahimahullaah): "This ayah can be used as evidence for the obligation of Hijrah on every individual that resides in the Land of Shirk or in the land in which acts of disobedience to Allah are being committed openly. This is on the condition that one has the ability to perform Hijrah and he is not from those who are weak, based on the generality that occurs in this ayah, even though the cause for the revelation of the ayah was specific according to what was stated previously. What is apparent is that there is no distinction between one place and another place nor between one period of time and another period of time."

In the same page, the following also occurs: "Allah says: 'And whosoever migrates in the Way of Allah, he will find many dwelling places and plenty (of sustenance) to live by.' When this ayah was revealed, a group of Muslims migrated to the land of Abyssinia, while another group, which included the Messenger of Allah (sallAllahu ‘alayhi wa sallam), stayed behind. They then performed the Hijrah (migration) to the honorable city of Madeenah and Hijrah became obligatory upon every individual that was oppressed and not able to manifest his Religion openly."

Allah says: "Verily, those who believed and migrated (made Hijrah) and strove hard in Jihaad with their wealth and their lives in the Cause of Allah, as well as those who gave them asylum and help; these are all allies to one another. And as for those who believed but did not migrate, you owe no duty of protection to them until they migrate. But if they seek your help in Religion, it is your duty to help them except against a people with whom you have a treaty of mutual agreement. And Allah sees all that you do. And those who disbelieve, they are allies of one another. And if you (Muslims) do not do so (i.e. become allies of one another under one leader, Khaleefah, to make Allah's Religion victorious) there will be fitnah (i.e. wars and bloodshed) on the earth and great corruption (appearance of Shirk)" [Surat-ul-Anfaal: 72-73 ]

Imaam Ash-Shawkaanee (rahimahullaah) said in his book, Nail-ul-Awtaar:
"Al-Khattaabee said: 'Indeed, Hijrah became obligatory when the Prophet (saallallahu ‘alayhi wa sallam) migrated to Madeenah, (as well as his companions) to his presence so that they may fight along his side and learn the tenets of their Religion from him. Allah affirms this in many ayaat of the Qur'aan, to the point that He cuts off the trust of alliance between the one who migrates and the one who doesn't migrate. He says 'And as for those who believed but did not migrate, you owe no duty of protection to them until they migrate.' So when Makkah was conquered and people from every tribe began to enter into the fold of Islaam, the obligatory form of Hijrah came to an end and that form, which was recommended, (only) remained."

Al-Baghawee (rahimahullaah) said in Sharh-us-Sunnah: "It is possible to combine the texts from another angle, thus his (Sallallahu ‘alayhi wa sallam) statement: 'There is no (more) Hijrah after the Conquest' refers to the ‘Hijrah’ from Makkah to Madeenah."

Al-Haafidh Ibn Katheer (rahimahullaah) said in his Tafseer: "The meaning of His saying: 'And if you (Muslims) do not do so, there will be fitnah on the earth and great corruption' is: 'You must disassociate yourselves from the disbelievers and make an alliance with the believers. And if you fail to do so, then fitnah will befall the people’ – and that (fitnah) means confusion and intermingling between the believers and the disbelievers. Then there will result (from that) widespread and overflowing corruption amongst mankind."

Imaam Al-Aloosee (rahimahullaah) said: "'There will be fitnah on the earth' means that great tribulations will occur as a result of that, which consist of differing in opinion, weakness in Eemaan and an open manifestation of disbelief. 'And great corruption' means the shedding of blood (illegally) based on what has been reported on Al-Hasan. Thus, the understanding is that there will be a great corruption in that."

Concerning Allah's statement: "Verily, those who believed and migrated (made Hijrah)", Al-Aloosee said: "They are the Muhaajiroon -- those who migrated for the sake of Allah from their homes in their motherland, and left them for their enemies (to possess)."

Ibn 'Abbaas (Radyallahu ‘anhu) reported that the Messenger of Allah (Sallallaahu ‘alayhi wa sallam) said: "There is no (more) Hijrah after the Conquest, but instead Jihaad and good intention. And if you should find any disagreement, then flee (away from it)." [Reported by Al-Bukhaaree (1834) and Muslim (1864) from the hadeeth of Aa’isha. This wording is its complete form. However, In Saheeh Muslim (1353) from the hadeeth of Ibn ‘Abbaas, it occurs without the mention of “after Hijrah”.]

It is stated in Tuhfat-ul-Ahwadhee: "'There is no (more) Hijrah after the Conquest' refers to (the Hijrah) made from Makkah. Al-Khattaabee and others said: ‘In the initial stages of Islaam, Hijrah (migration) used to be obligatory upon everyone that accepted Islaam, due to the few amount of Muslims that resided in Madeenah and their need to gather together in unity. However, when Allah opened Makkah for conquest, the people entered the fold of Islaam in multitudes. Thus the obligation of migrating to Madeenah was cancelled and the obligation of Jihaad and good intention remained obligatory upon whoever rose for its occasion or had an enemy attack him.’"

It also states: "The wisdom behind the obligation of Hijrah upon the one who accepted Islaam, also, was so that he may be safe from the abuse of his disbelieving relatives. For indeed, they used to torture those from their ranks that had accepted Islaam, until they apostated from their Religion back to theirs. This type of Hijrah continued with the same ruling (obligatory) in regards to everyone that accepted Islaam while residing in the lands of disbelief and having the ability to leave from there. Concerning 'But only Jihaad and good intention', At-Teebee said: 'This rectification calls for opposing the ruling that comes after it in favor of what comes before it. The understanding of this statement is that the Hijrah – which is withdrawing away from one’s homeland – which was required upon every individual to perform to Madeenah, came to an end, except for the withdrawing that was done for the purpose of making Jihaad, which remained existent, as well as the withdrawing that was done due to the pure intention, such as fleeing from the lands of disbelief, migrating for the sake of seeking knowledge and fleeing away from trials for the sake of one’s Religion. The intention is included in all of these aspects."

It is stated in Badhl-ul-Majhood fee Halli Abee Dawood: "As for his (Sallallahu ‘alayhi wa sallam) second statement,[15] then its meaning is: 'Hijrah (migrating) from the lands of disbelief to the lands of Islaam will not cease until the Day of Judgement.'" [Badhl-ul-Majhood fee Halli Abee Dawood (11/372) ]

There also occurs in it, the following: "The following statement is quoted from Al-Khattaabee in the book Al-Haashiyah: 'In the first days of Islaam, Hijrah used to be obligatory, then it became recommended. This occurs in the statement of Allah: 'And whosoever migrates in the Way of Allah, he will find many dwelling places and plenty (of sustenance) to live by'. This ayah was revealed after the Prophet had moved his residence to Madeenah and when the disbelievers' abuse of the Muslims (in Makkah) became severe. Thus, they as well, were commanded to change their residence and migrate to his presence. This was in order that they may be with him (Sallallaahu ‘alayhi wa sallam), so that they can support one another if matters were to worsen and so that they could acquire knowledge of the aspects of the Religion from him and better understand it. The biggest fear at that time was from the Quraysh tribe and the people that dwelled amongst the residents of Makkah.

So when Makkah was conquered, this understanding came to an end and the obligation of Hijrah was uplifted, and it returned to being recommended. Thus there are two types of Hijrah. The one that came to an end was the one that was obligatory and the one that remained was the one that was recommended.’"

Samurah Ibn Jundub (Radyallaahu ‘anhu) reported that the Messenger of Allah (Sallallaahu ‘alayhi wa sallam) said: "Whoever keeps intimate relations with a disbeliever and resides with him, then he is just like him." [Reported by Abu Dawood and others. It is a hasan hadeeth. See As-Saheehah (no. 2330)]

It is stated in Nail-ul-Awtaar: “In this (hadeeth) is evidence for the forbiddance of residing with the disbelievers and the obligation of separating away from them."

Jareer Ibn 'Abdillaah reported that the Messenger of Allah (Sallallaahu ‘alayhi wa sallam) said: "I am free from every Muslim that establishes his residence amongst the disbelievers." They (the Sahaabah) said: "O Messenger of Allah, why?" He said: "Their two (household) fires must not look towards (i.e. face) each other.” [Reported by Abu Dawood, At-Tirmidhee and others and it is a saheeh hadeeth. See the checking in Irwaa-ul-Ghaleel (1207)]

Ibn Al-Atheer (rahimahullaah) said in An-Nihaayah: “This means that it is required as well as obligatory upon a Muslim to keep a large distance between his place of residence and the disbeliever's place of residence. The place where he kindles his (household) fire must not be established in a way so that it is visible and apparent to the fire of the disbeliever, since it is the fire that is kindled inside the place of residence (to keep warm). Instead he should establish his home in the land of the Muslims. Indeed, it is only hated for someone to live next to the disbelievers because there is no covenant or trust with them. Due to this, the Muslims are strongly urged to make Hijrah.”

And he (rahimahullaah) said: "Their two fires differ, for this one calls towards Allah while the other one calls towards the Shaytaan (Devil), so how can they be in agreement?"

Jareer (Radyallahu ‘anhu) reported: "I gave the oath of allegiance to the Messenger of Allah that I would establish the prayer, pay the Zakaat, give sincere advice to every Muslim and that I would disassociate myself from every disbeliever." [Reported by An-Nasaa'ee and others and it is a saheeh hadeeth. See its checking in Irwaa-ul-Ghaleel (5/31) ]

It is stated in the book Al-'Ibrah: "Ibn Hajr Al-Makkee said in his Fataawaa regarding hadeeth: 'This hadeeth’s meaning is that it is required for every Muslim to keep his place of residence far away from the places of residence of the disbelievers, meaning those who are at war with the Muslims. Nor should he establish his home in a place, in which if he sets up a fire (to warm himself), it would be visible and apparent to the fire that they have kindled in their homes (to keep themselves warm). This is because when he (a Muslim) has his fire face the other fires, it becomes counted as being one amongst them. It has been agreed upon that Hijrah is obligatory along with certain conditions, from the land that is at war with the Muslims. The source for mentioning the ‘two fires’ looking towards each other is a figurative expression derived from the saying: ‘My home is looking out towards such and such person's home’, meaning it is facing it.

The reason for the relation between the cause and the effect in regards to their residing amongst the disbelievers is due to their adding to their (disbelievers’) population. Also, if an army were to seek them out, perhaps they would be prevented from aiding them, since they would see the campfires of the Muslims mixed along with their campfires. This is because when the Arabs would encounter an army, they would know their amount in number by counting the campfires that they had. An example of this occurred during the Prophet's quest to conquer Makkah, when the disbelievers sent an envoy to see his army, which was in the passageway of the town of Dhahran. So when this great warning against the Muslims' taking residence amongst the disbelievers – which prevents Muslims from waging war against them and brings an absence of fear entering into them – was issued, the Prophet (Sallallaahu ‘alayhi wa sallam) made himself free of anyone that resided amongst them. This was because it was a reason for their not making Jihaad against them."

It is stated in Al-Haashiyah of Imaam As-Sindee: "Accompanying a disbeliever leads towards Shirk, and taking an oath of allegiance to abandon Shirk entails taking an oath to abandon all the things that lead towards it. Thus this oath results in the abandonment of accompanying a disbeliever and Allah knows best." [Al-Haashiyah (7/148)]

In another hadeeth, the Prophet (Sallallaahu ‘alayhi wa sallam) said: "Each Muslim is sacred to another Muslim. Two brothers are supporters for one another. Allah does not accept the deeds of a disbeliever who has accepted Islaam, until he withdraws from the disbelievers (and goes) to the Muslims." [Reported by An-Nasaa'ee (1/358). And Ibn Maajah (no. 2536) reported the second part of it. Its chain of narration is hasan according to Irwaa-ul-Ghaleel (no. 1207). ]

Mu'awiyah narrated that Allah's Messenger (Sallallaahu ‘alayhi wa sallam) said: "Hijrah will not cease until repentance ceases (to be accepted). And repentance will not cease (to be accepted) until the sun rises from the west." [Reported by Abu Dawood (no. 2479) and it occurs in Saheeh Sunan Abu Dawood (no. 2166). It was also reported by Ad-Daarimee, An-Nasaa'ee in Sunan-ul-Kubraa, Al-Baihaqee, Ahmad and others. It is a saheeh hadeeth as occurs in Irwaa-ul-Ghaleel (no. 1208).]

And in another hadeeth, he (Sallallaahu ‘alayhi wa sallam) said: "Hijrah will not come to an end so long as the disbelievers are fought." [Saheeh Sunan An-Nasaa'ee (no. 3889)]

The Relationship between Hijrah and Jihaad

The Relationship between Hijrah and Jihaad. It is essential for us to know that Hijrah done for the sake of Allaah, goes hand in hand with Jihaad, there being no difference between the two. In fact, it is the first stage from the (many) stages of Jihaad. This is because the person that migrates as a result of being harmed by the disbelievers, he will never sit down and stay lazy in the world. Instead, his yearning will be for Jihaad and he will make it his goal to fight in the Way of Allaah, hoping to gain Allaah's pleasure.

And whoever reflects on the Book of Allaah will see that there is a close link between the word "Jihaad" and the word "Hijrah". Just look at the following ayaat:

"Verily, those who have believed, and those who migrated and waged Jihaad in the Cause of Allaah, all these hope for Allaah's Mercy. And Allaah is Oft-Forgiving, Most Merciful." [Surah Al-Baqarah: 218]

So the association between Hijrah and Jihaad is evidently clear, as there is no separation between the words "migrated" and "waged Jihaad", since both are relative to the same pronoun (i.e., those). This is since Allaah did not say: "Verily those who have believed, and those who migrated and those who waged Jihaad in the Cause of Allaah."

Allaah says: "So those who migrated and were driven out from their homes, suffering harm in My Cause, and who waged Jihaad and were killed (in My Cause), then verily, I will expiate for them their evil deeds and admit them into Gardens under which rivers flow (in Paradise). A reward from Allaah and with Allaah is the best of rewards." [Surah Aali-'Imraan: 195]

And He says: "Verily those who believed and migrated (made Hijrah) and strove hard in Jihaad with their wealth and their lives in the Cause of Allaah, as well as those who gave them asylum and help - they are all allies to one another. And as for those who believed but did not migrate, you owe no duty of protection to them until they migrate. But if they seek help from you in Religion, then it is your duty to help them, except against a people with whom you have a treaty of mutual alliance. And Allaah sees all that you do." [Surah Al-Anfaal: 72]

And He says: "And those who believed and migrated and strove hard in Jihaad in the Cause of Allaah, as well as those who gave them asylum and assistance - they are true believers. They will have forgiveness and a generous provision (in Paradise)." [Surah Al-Anfaal: 74]

And He says: "And those who believed afterwards and migrated and strove hard in Jihaad alongside you, they are all from you. But kindred by blood are nearer to one another (regarding inheritance) in the decree mentioned by Allaah. Verily, Allaah has knowledge over all things." [Surah Al-Anfaal: 75]

And He says: "Those who believed and migrated and fought in Jihaad for the Cause of Allaah, with their wealth and their lives, they have the greatest rank in the sight of Allaah. They are the successful ones." [Surah At-Tawbah: 20]

And Allaah says: "Then verily your Lord - regarding those who migrated after they had been put to trials and thereafter fought in Jihaad and were patient - verily, your Lord afterward is Most Forgiving, Most Merciful." [Surah An-Nahl: 110]

So the foundation (asl) is to link the word "Jihaad" with "Hijrah". As for the ayaat that do not mention the link between Hijrah and Jihaad, then they are very few and they contain reprimanding and condemnation of those who don’t migrate. An example of this is Allaah's statement: "Was not earth of Allaah spacious enough for you to migrate therein?" [Surah An-Nisaa: 97]

This individual has not even complied with the smallest of requirements, so is it possible that something greater (such as Jihaad) can be sought from him?

Another example of this is found in Allaah's saying: "So do not take any supporters from amongst them until they migrate in the Cause of Allaah." [Surah An-Nisaa: 89]

And His statement: "And as for those who believed but did not migrate, you owe no duty of protection to them until they migrate." [Surah Al-Anfaal: 72]

So is it likely that participation in Jihaad can be sought from one who doesn't migrate?!

In some places, the incitement for performing Hijrah is mentioned only, and so it is not linked to the word "Jihaad". An example of this is found in Allaah's saying: "And whosoever migrates in the Cause of Allaah, he will find many dwelling places and plenty (of sustenance) to live by." [Surah An-Nisaa: 100]

A majority of these kind of ayaat are mentioned in Surat-un-Noor because the context of their wordings relate to the one who refuses to make Hijrah. And Allaah knows best.

Also, when the scholars gave the reasons why Hijrah is recommended for an individual that is able to openly demonstrate and practice his Religion while not fearing fitnah, they mentioned that one of these reasons was so that the Muslims could have larger numbers and so that they could be prepared for Jihaad in the Cause of Allaah.

Furthermore, anyone that wants to research this issue of Hijrah will find the sources in the books of the scholars under the sections concerning Jihaad. And this is only because of the link and close relation between the two.