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3.
A`ishah (May Allah be pleased with her) narrated that the Prophet (PBUH) said,
"There is no emigration after the
conquest (of Makkah) but only Jihad [(striving and fighting in the cause of Allah) will continue] and good
intention.* So if you are summoned to fight, go forth.''
[Al-Bukhari and Muslim].
*. Intention according to An-Nawawi: It means that goodness which ceased to continue by the cessation of
emigration can still be obtained by Jihad and by intending accomplishing good deeds.
Commentary
. When a country or a region is regarded as Dar-ul-Islam
(land of Islam)
, it is not necessary to migrate
from it to some other place. It is, however, obligatory to emigrate from such regions which are Dar-ul-Kufr (land of
infidels) and where it is difficult to adhere to Islamic injunctions. It is also evident from this Hadith that when it is
not necessary to migrate from one Islamic country to another then it is also not permitted by the Shari`ah to leave an
Islamic country to settle permanently in Dar-ul-Kufr only for the reason that the latter has plenty of wealth and
social welfare. Unfortunately, Muslims today are afflicted with this disease. The transfer of their capital and talent to
Dar-ul-Kufr is indeed very disturbing because on one side these two factors are lending support to the economy of
Bilad-ul-Kufr (
countries of infidels
) and on the other, obscenity and indecency that are common in such countries,
are becoming increasingly common among the Muslims too.
Another highly important reason for the prohibition of migration of Muslims to Dar-ul-Kufr is that it goes against
the spirit as well as their readiness for Jihad fi sabilillah (
striving and fighting in the way of Allah
). This spirit and
readiness must be kept always alive so that the Muslims may respond at once to the call of Jihad whenever the need
for it arises anywhere.
َلﺎَﻗ ﺎَﻤُﻬْﻨﻋ ﷲا َﻲِﺿر ﱢيِرﺎَﺼْﻧَﻷا ِﻪﱠﻠﻟا ِﺪْﺒَﻋ ِﻦْﺑ ِﺮِﺑﺎﺟ ِﻪﱠﻠﻟا ِﺪْﺒَﻋ ﻲﺑأ ْﻦَﻋو
:
ﻲﻓ ﻢﱠﻠَﺳو ِﻪْﻴَﻠَﻋ ُﷲا ﻰّﻠَﺻ ﱢﻲِﺒﱠﻨﻟا ﻊَﻣ ﺎﱠﻨُآ
ةاَﺰَﻏ َلﺎَﻘَﻓ :
»
ُ
ضَﺮَﻤْﻟا ُﻢُﻬَﺴَﺒَﺣ ﻢُﻜﻌَﻣ اﻮُﻧﺎآ ﱠﻻِإ ًﺎﻳِداَو ْﻢُﺘْﻌَﻄَﻗ َﻻَو ، ًاﺮﻴِﺴَﻣ ْﻢُﺗْﺮِﺳ ﺎَﻣ ًﻻﺎَﺟِﺮَﻟ ِﺔَﻨﻳِﺪَﻤْﻟﺎِﺑ ﱠنِإ
« ﻲِﻓَو
ِﺔَﻳاور :»
ِﺮْﺟَﻷا ﻲﻓ ْﻢُآﻮُآﺮَﺷ ﱠﻻِإ
«
ٌﻢِﻠْﺴُﻣ ُﻩاوَر
.
ُﻪْﻨَﻋ ُﻪﱠﻠﻟا َﻲِﺿَر ٍﺲَﻧَأ ْﻦَﻋ ﱡيِرﺎَﺨُﺒﻟا ُﻩاورو
َلﺎَﻗ
:
َلﺎَﻘَﻓ ﻢﱠﻠَﺳو ِﻪْﻴَﻠَﻋ ُﷲا ﻰّﻠَﺻ ﱢﻲِﺒﱠﻨﻟا َﻊَﻣ َكﻮُﺒَﺗ ِةَوْﺰَﻏ ْﻦِﻣ ﺎَﻨْﻌَﺟَر
:
»
ُرْﺬُﻌْﻟا ْﻢُﻬَﺴَﺒَﺣ ، ﺎَﻨَﻌَﻣ ْﻢُهَو ﱠﻻِإ ًﺎﻳِداَو َﻻَو ًﺎﺒْﻌِﺷ ﺎَﻨْﻜَﻠَﺳ ﺎَﻣ ِﺔﻨﻳِﺪﻤﻟﺎﺑ ﺎَﻨَﻔْﻠﺧ ًﺎَﻣاَﻮْﻗَأ ﱠنِإ
«
.
4.
Jabir bin Abdullah Al-Ansari (May Allah be pleasedwith them) reported: We accompanied the Prophet (PBUH)
in an expedition when he said,
"There are some men in Al-Madinah who are with you wherever you march and
whichever valley you cross. They have not joined you in person because of their illness.''
In another version he said:
"They share the reward with you.''
[Muslim].
It is narrated by Bukhari from Anas bin Malik (May Allah be pleased with him): We were coming back from the
battle of Tabuk with the Prophet (PBUH) when he remarked,
"There are people whom we left behind in Al-Madinah
who accompanied us in spirit in every pass and valley we crossed. They remained behind for a valid excuse.''
Commentary:
What we learn from this Hadith is that if the intention and spirit of Jihad are present in the heart of a
Muslim but physically he is unable to take part in it for valid reasons, he will get the reward of Jihad without even
his actual participation in it.
5
،َنﻮﱡﻴِﺑﺎَﺤَﺻ ُﻩّﺪَﺟَو ُﻩﻮُﺑَأَو َﻮُهَو ،ْﻢﻬْﻨَﻋ ﷲا ﻲﺿر ِﺲﻨْﺧَﻷا ِﻦْﺑ َﺪﻳِﺰَﻳ ﻦْﺑ ِﻦْﻌَﻣ َﺪﻳِﺰَﻳ ﻲﺑأ ْﻦَﻋَو
لﺎَﻗ :
ﻲﺑأ َنﺎَآ
َﻬِﺑ ُﻪُﺘْﻴﺗَﺄَﻓ ﺎَﻬُﺗْﺬَﺧَﺄَﻓ ُﺖْﺌِﺠَﻓ ِﺪِﺠْﺴَﻤْﻟا ﻲﻓ ٍﻞُﺟَر َﺪْﻨِﻋ ﺎَﻬَﻌَﺿَﻮَﻓ ﺎَﻬِﺑ ُقﱠﺪَﺼﺘَﻳ َﺮﻴِﻧﺎَﻧَد َجَﺮْﺧَأ ُﺪﻳِﺰَﻳ
ﺎ .
َلﺎَﻘَﻓ
:
َكﺎﱠﻳِإ ﺎَﻣ ِﻪﱠﻠﻟاَو
َلﺎَﻘَﻓ ﻢﱠﻠَﺳو ِﻪْﻴَﻠَﻋ ُﷲا ﻰّﻠَﺻ ِﻪﱠﻠﻟا لﻮﺳر ﻰَﻟِإ ُﻪُﺘْﻤﺻﺎَﺨَﻓ ، ُتْدَرَأ
:
»
ُﻦْﻌَﻣ ﺎَﻳ َتْﺬﺧَأ ﺎَﻣ َﻚَﻟَو ، ُﺪﻳِﺰَﻳ ﺎَﻳ َﺖْﻳﻮﻧ ﺎَﻣ َﻚَﻟ
«
ﱡيرﺎﺨﺒﻟا ﻩاور
.
5.
Ma`n bin Yazid bin Akhnas (May Allah be pleased with them) (he, his father and his grandfather, all were
Companions) reported: My father set aside some dinars for charity and gave them to a man in the mosque. I went to
that man and took back those dinars. He said: "I had not intended you to be given.'' So we went to Messenger of
Allah (PBUH), and put forth the matter before him. He said to my father,
"Yazid, you have been rewarded for what
you intended.''
And he said to me,
"Ma`n, you are entitled to what you have taken.''
[Al-Bukhari].
Commentary:
1. This Hadith leads us to the conclusion that if Sadaqah (
charity
), goes to a needy son of a Muslim, there is no need
to take it back from him for the reason that the father had intended to give it to a deserving person. The former gets
the reward for it on account of his Niyyah (
intention
). This however, will be reckoned as Nafli Sadaqah (
voluntary
charity
) because the obligatory Zakat (Sadaqah) cannot be given to the donor's own dependents.
2. It is permissible in Shari`ah to make someone a Wakil
(attorney or agent)
for Sadaqah.
3. It does not amount to disobedience on the part of a son to take his father to a competent authority or scholar to
know the legal position on any issue, in the same way, as mutual discussion and debate on matters of Shari`ah does
not amount to insolence. (
Fath Al-Bari, chapter on Zakat
).
2
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