Asiyah, Wife of Pharaoh – The Change Maker

 

A tyrant rises to power, ruling his nation with cruelty and hatred.

In one fell swoop, he creates a giant chasm between two segments of society: those to whom he belongs and those whom he has declared outsiders.

For years, he considered himself successful in enforcing his agenda of prejudice and discrimination… until revolution arises from the very heart of his land, kindled in the heart of the person he least suspects.

Some three thousand years ago, the Pharaoh of Egypt was one of the most notable individuals to implement hatred and murder as public policy.

{Ta, Sin, Mim. These are Verses of the Book that makes (things) clear. We recite to you from the account of Moses and Pharaoh with truth for people who believe. Indeed, Pharaoh exalted himself in the earth and made its people castes. A tribe among them he oppressed, killing their sons and sparing their women. Indeed, he was of the corrupters.} [Surat Al-Qasas, 28:1-]

Even as he sent his soldiers throughout Egypt to massacre infants, considering himself safe for as long as babies’ blood flowed as regularly as the Nile, a woman of Bani Isra’il cradled her son and then cast him into the river.

{And We inspired to the mother of Moses, “Suckle him; but when you fear for him, cast him into the river and do not fear and do not grieve. Indeed, We will return him to you and will make him [one] of the messengers.”} [Surat Al-Qasas, 28:7]

From the cradle of one mother into the embrace of another, Allah caused the Nile to carry young Musa straight into the arms of ‘Asiyah, the wife of Pharaoh.

{And the wife of Pharaoh said, “A comfort of the eye for me and for you! Do not kill him; perhaps he may benefit us, or we may adopt him as a son.” And they perceived not.} [Surat Al-Qasas, 28:8-9]

In these moments, Musa gained his second mother, who did not birth him but who raised him from infancy to become the man he was to be—a man of nobility and ethics with a keen sense of justice.

In the heart of Pharaoh’s palace, ‘Asiyah, the queen of Egypt, held her adopted son close and gave him the spiritual and intellectual education he needed to bring forth a revolution unlike any other.

Surrounded by wealth and luxury, protected by the privilege of his adopted parents’ power, Musa could have grown up to be spoiled and arrogant, entitled and apathetic to the plight of those who shared his blood.

Undoubtedly, it was ‘Asiyah’s wisdom and compassion that guided him to be aware of himself as far more than just a pampered prince of Egypt.

Perhaps she sat at his bedside when he was a child and murmured to him the tale of how he was brought into her arms, the Nile River depositing the basket carrying its unexpected gift of a son.

Perhaps it was she who answered his questions about why he didn’t look like the other children, why he carried the stamp of Bani Isra’il on his features, and why he was still alive and safe in the Pharaoh’s palace while every other year, the land was witness to a massacre of infant boys and the rivers flooded with the tears of their mothers.

Perhaps her heart broke every time she gazed upon the young boy who was the coolness of her eyes, remembering that her beloved almost-son had very nearly been one of those slaughtered children.

Perhaps she told him, her voice wavering with emotion, that the only power she had to stop the bloodlust of her husband lay in that moment when she held baby Musa in her arms and beseeched Pharaoh to, just once, save an innocent life.

No doubt that she treasured him all the more for it.

No doubt that in that one moment of unimaginable courage in the face of a murder, ‘Asiyah taught Musa what it meant to stand up against injustice.

It was ‘Asiyah, more than anyone else, who knew that silence and inaction from those in positions of influence would only lead to more horror.

It was ‘Asiyah who raised Musa: a queen who raised a Prophet; a woman who raised one of the greatest revolutionaries the world has ever known.

Today, we must be ‘Asiyah

Today, as we witness murderers and madmen ruling our lands, we must be the ‘Asiyahs.

We must be the parents who raise our children to be aware of the injustice around them.

We have to teach them that the privileges we enjoy are a responsibility to do more, to fight against the horrors surrounding us, to dedicate ourselves to changing the world for the better, to speak against the pharaohs of our nations.

We have to be determined to do everything possible—even the impossible—for the sake of Divine Justice.

The likes of ‘Asiyah are the ones who will raise the likes of Musa.

So we are to live like ‘Asiyah, that we may die like ‘Asiyah, with absolute conviction in our beliefs, with love for our Creator burning so strongly in our hearts that no human injustice can break us.

Knowing that even when we pass away, our legacy of faith, justice, and revolution will live on in our children and our children’s children.

It is ‘Asiyah who teaches us, just as she taught Musa the meaning of courage and conviction, in her life and even in her deat.

She was killed by Pharaoh for her belief in Allah, Allah elevated her amongst all of humankind and immortalized her final prayer in the Quran:

{And Allah presents an example of those who believed: the wife of Pharaoh, when she said, “My Lord, build for me near You a house in Paradise and save me from Pharaoh and his deeds and save me from the wrongdoing people.”} [Surat Al-Tahrim,  66:11]

- aboutislam.net

About Zainab bint Younus

Zainab bint Younus is a young woman who finds constant inspiration in the lives of the Sahabiyaat and other great women in Islamic history. She hopes that every Muslimah is able to identify with the struggles of these inspirational women and follow in their footsteps to become a part of a new generation of powerful Muslim women. She blogs at http://www.thesalafifeminist.blogspot.com

Hijrah: Powerful Woman Who Helped the Prophet (PBUH)

 

The Prophetic hijrah was a perilous journey, but it was one that had to be taken. Prophet Muhammad (PBUH) had so many people who stood by him and helped him during that period, one of whom is the daughter of one of his Companions. Who was she? Click this video to find out! - aboutislam.net

Migrating Without Moving: Performing Hijrah in Your Daily Life

 

As a Muslim at any stage in your spiritual development, you will almost certainly come across the most-cited hadith ever:

Indeed actions are [judged] by their intentions, and to every person [the reward for] which he intends.

Narrated through what Hadith scholars refer to as the “Golden Chain,” the hadith of intentions is one of the most authentic hadiths around.

What many of us miss, however, is the not-so-often-cited second half:

Whoever migrates with an intention for Allah and His messenger, the migration will be for the sake of Allah and His messenger. And who ever migrates for worldly gain or to marry a woman, then his migration will be for the sake of whatever he migrated for.

Migration here is the translation of the Arabic term “hijrah,” often referred to the events when the Prophet Muhammad left Makkah to establish the first Muslim community in Yathrib, renamed Madinah or the “City of the Prophet.”

Some movements have taken this meaning to heart, suggesting that Muslims must physically leave non-Muslim majority societies and move to majority-Muslim countries.

However, most scholars believe that leaving your society is not a requirement as long as you are not in physical danger and are able to comfortably practice your faith.

But the meaning of hijrah goes much deeper than this; and there are several things that you can do that will both improve your faith and make you a better Muslim. These are what I like to call the “mini-hijrahs:” removing yourself from negative and detrimental non-Muslim influences and surrounding yourself with true submission (Islam) in as many aspects of life as possible.

Hijrah of the Eyes

The first and most obvious of these is to work towards the perfection of that which you see around you. In typical discussions, this means diverting your gaze from things that are forbidden. Not staring at the opposite sex, changing the channel when inappropriate content comes on the television, and avoiding reading material that drives you away from your faith are all parts of this.

There are also positive changes that you can make. Clean up your home, neighborhood, mosque, and work-space. Remember that hadith: “Cleanliness is half of faith.”?

It doesn’t just mean having wudu’ but can also be achieved by not littering, cleaning up trash in your neighborhood, or having an organized home and office space.

Another positive hijrah for the eyes is to remember to take time to step away from your daily grind. Take your family to the park or re-connect with nature. Plant a garden, paint, and surround yourself with the beauty of God’s creation.

Hijrah of the Ears

We often pass-off the terrible things we hear every day. Swearing, explicit music, and just overall annoying sounds are things we have become accustomed to.

What we don’t realize, however, is that no matter how much we try, these sounds shape our mood. Do what you can to be aware of these negative sounds and try to avoid them as much as possible.

Take a step back from that friend who swears too much or talks about coworkers behind their backs. Turn down the music at work and avoid areas of town that are known for heavy street noise.

Surround yourself with positive sounds. Listening to the Quran and religious lessons throughout the day are a good start but be careful as even these typically beautiful and beneficial sounds can turn negative.

Anyone who has suffered through a crushingly-loud Quranic recitation or call to prayer can relate, and even the best of us can be turned away from God’s words when they are delivered through a nasty sound system or a lesson given by someone not properly trained.

Combine this hijrah with connecting to nature and listen to the birds or the calming sounds of the ocean. Sometimes, however, the most positive sounds you can hear are nothing, isolating yourself from the sensory overload of our daily lives to reflect in silence.

Hijrah of the Tongue

We’ve all let our tongues get away from us. Gossiping about a co-worker, spreading rumors about extended family members, or even just speaking your feelings when you should have kept your mouth shut. These are problems of the tongue and, as Muslims, we have a responsibility and duty to watch what we say to others as it affects both our well-being and that of others. Remember the Prophet’s words here:

He who believes in Allah and the Last Day must either speak good or remain silent.

Think before you say something the next time you feel you just have to say something and hold in those feelings to speak out no matter how honest it really is. This doesn’t mean that you should lie, but silence is often better than brutal honesty.

These days, the hijrah of the tongue could be extended to that of our fingers as well, as negative social media posts are just as dangerous as strong words.

On the other side of the equation, utilize the positive meaning of the Hadith and speak “good” to others. A good word can really go a long way and positive statements, even those that are sometimes hard to make, can change lives.

Hijrah of the Mind

By combining these “mini-hijrahs,” you will find that it is not just your eyes, ears, and tongue that benefit, but also your mind and heart. Your mind is at the core of all these systems, and training it to be in better submission to its Lord is the first and most important step to being a better Muslim.

Likewise, by being a better member of your community, you can fulfill the deeper meaning of the hijrah as explained by the Prophet Muhammad without taking one step outside your home.

- aboutislam.net

About Brian Wright

Brian Wright is an Assistant Professor of Islamic Studies at Zayed University, Abu Dhabi. He holds a PhD from the Institute of Islamic Studies at McGill University. His dissertation was on Islamic criminal law in Egypt, India, and Ottoman Turkey during the 19th century. He has studied fiqh with a number of traditional scholars in Egypt and India.

Virtues of the Month of Muharram

 

Muharram: A Sacred Month in the Islamic Calendar

Indeed, the sacred month of Muharram is a blessed and important month. It is the first month of the Hijri calendar. It is also one of the four sacred months concerning which Allah says; {Verily, the number of months with Allah is twelve months (in a year), so it was ordained by Allah on the Day when He created the heavens and the earth; of them, four are sacred. That is the right religion, so wrong not yourselves therein.} (At-Tawbah 9:36)

Abu Bakrah (may Allah be pleased with him) reported that the Prophet (peace and blessings be upon him) said: “Time has come back to its original state which it had when Allah created the Heavens and the Earth; the year is twelve months, four of which are sacred. Three of them are in succession: Dhul-Qidah, Dhul-Hijjah and Al-Muharram, and (the fourth being) Rajab Mudar (named after the tribe of Mudar as they used to respect this month) which stands between Jumad (ath-Thani) and Shaban.” (Al-Bukhari)

Muharram is called so because it is a sacred (muharram) month and to confirm its sanctity. Allah Almighty says, “so wrong not yourselves therein“, which means do not wrong yourselves in these sacred months, because sin in these months is worse than in other months.

Increased Reward and Sin During Sacred Months

It was reported that Ibn Abbas said regarding the above verse that these four months were singled out and made sacred. Sins in these months are more serious and good deeds bring a greater reward.

Qatadah said concerning this phrase “so wrong not yourselves therein” that:

“Wrongdoing during the sacred months is more serious and more sinful than wrongdoing at any other time. Wrongdoing at any time is a serious matter, but Allah gives more weight to whichever of His commands He will.

Allah has chosen certain ones of His Creation. He has chosen from among the angels Messengers and from among mankind Messengers. Also, He chose from among speech His remembrance or dhikr.

He chose from among the earth the mosques, from among the months Ramadan and the sacred months, from among the days Friday and from among the nights laylat al-qadr, so venerate that which Allah has told us to venerate.

People of understanding and wisdom venerate the things that Allah has told us to venerate.” (Summarized from the Tafseer of Ibn Kathir, may Allah have mercy on him. Tafseer of Surat at-Tawbah, verse 36).

The Special Virtue of Fasting in Muharram

Abu Hurairah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings be upon him) said: “The best of fasting after Ramadan is fasting Allah’ month of Muharram.” (Muslim)

The phrase “Allah’s month”, connecting the name of the month to the name of Allah in a genitive grammatical structure, signifies the importance of the month.

Al-Qari said:

“The apparent meaning of the above hadith is to fast all of the month of Muharram. But it was proven that the Prophet (peace and blessings be upon him) never fasted any whole month apart from Ramadan, so this hadith is probably meant to encourage increasing one’s fasting during Muharram, without meaning that one should fast for the entire month.

It was reported that the Prophet (peace and blessings be upon him) used to fast more in Sha`ban because he may have not learnt of the virtue of Muharram until the end of his life, before he was able to fast during this month, or because certain circumstances may happened during this month hindering him from fasting such as sickness, travel, etc.” (Sharh al-Nawawi `ala Saheeh Muslim).”

Seizing the Opportunity of Muharram’s Blessings

Thus, a true Muslim has to seize the opportunity of these blessed days and tries his best to get as much reward in them as possible.

Allah Almighty knows best.

Source: Excerpted, with modifications from, www.islamqa.info.

Hijrah: A Never-Ending Source of Inspiration

 

It is a momentous event in the course of Islamic history. Constituting a turning point in the history of Humanity. It is the Hijrah or the migration of Prophet Muhammad from Mecca to Madina.

The Significance of the Hijrah

The term Hijrah is derived  from the Arabic root word ‘ha/ja/ra’, which primarily means to leave and to move away from. What is meant by Hijrah in this context is the emigration of Prophet Muhammad along with his noble companion Abu Bakr al-Siddiq from Mecca to Madina, which they undertook 1441 years ago. This journey is such a significant one that it was chosen to mark the beginning of the Islamic calendar. 

The real reason behind the Hijrah

The question now is, why did the Prophet leave Mecca for Madina? I am aware that the common answer to this question is that it was to escape persecution by the polytheists in Mecca and save the Prophet’s life from an evil assassination plan.

However, in fact, there is another reason. Remaining in Mecca proved being unproductive in view of all those circumstances of oppression and persecution. Thus, the Prophet found out that it was not conducive for the message of Islam and it was a vital necessity to find away out in pursuit of a new avenue for the message of Islam to flourish.

For this reason, in essence, the Hijrah was not in quest of a luxurious life or an even better life. Rather, the idea was to save the message as well as to fulfill the Prophet’s mission. This is evidenced by the fact that immediately after reaching Madina, the Prophet did not just relax. On the contrary, the Prophet engaged in and conducted  an all-embracing process to establish a strong and faithful community.

For instance, the Prophet built a mosque, and established a market. Furthermore, he created a bond of unity and fraternity among the Muhajireen (The Immigrants) and the Ansaar (the Supporters). 

Here, we need to pause to reflect and think beyond what we normally think about the Hijrah. What is it that we need to emigrate from in order to lead a successful life in line with our aim of worshiping Allah. It does not necessarily have to be a migration from one place to another. But, it could be migration from sins to repentance to Allah the Almighty. It could be migration from evil doings to good deeds and productivity. 

7 Practical lessons and morals that can be extracted from the Hijrah

In actuality, there are numerous lessons and morals that can be extracted from the Hijra of the Prophet to implement in our day-to-day life:

1- High Aspiration and Proactivity

We can learn this from the positive attitude of the Prophet. In spite of all the prevailing adversary circumstances, he did not quit or fall back. Contrarily, he had very high aspirations and was determined with such an unshakable resolve in the support and victory from Allah the Almighty. This is why he was proactive to move from Mecca to Madina in pursuit of a safe haven for the message of Islam to flourish and to transform the whole world. 

2- Honesty and Justice towards all

This lesson can be extracted from the instruction of the Prophet to his cousin Ali to give back the trusts and deposits to their rightful owners in Mecca. Here, I need to put you in the full picture so as to better appreciate and understand the magnitude of this act of honesty.

Even before the prophethood or the mission of Muhammad, the people of Mecca, where he grew up, used to recognize him as al-Sadiq (the truth teller) and al-Ameen (the trust worthy). This is why they used to entrust and keep with him their most valuable possessions. Obviously, because they were certain that an individual like Muhammad would safeguard their deposits. 

When it was time to leave Mecca for Madina, the Prophet instructed his cousin Ali to return the deposits to their rightful owners in Mecca.

When you stop and think of this, it can be said that anyone in his position having suffered all these hardships and endured all these abuses, would have said to himself I can take whatever I can carry with me and who cares whether or not I return their deposits.

However, this was not the approach of the Prophet. Consequently, this serves as a lesson for us that the criterion for us when dealing with others, whether or not they are Muslims, is justice and honesty, and not our whims, desires or revenge. This is how we truly become the worshipers of Allah the Almighty.

As Muslims, we are to do justice even towards our worst enemies. Evidently, this is one of the most important lessons that we need to implement in our lives when dealing with our brothers and sisters in humanity. 

3- Seeking the Lawful Means

The third lesson concerns taking the required action and using the lawful and legitimate means that Allah has provided. The Prophet and his companion went through a lot of preparation for this epic journey. For instance, they planned their means of transportation, they planned how to hide their tracks, they hired an experienced guide, whose name is Abdullah ibn Orayqit, to lead them through the most strategic route from Mecca to Medina. 

4- No Discrimination Against non-Muslims

Noteworthy, at that point ibn Orayqit was not a Muslim yet. Irrespective of the fact that he was a non-Muslim, the Prophet hired him and appointed him because he was the best for this job. Hence, as Muslims we do not discriminate against individuals on the basis of their faith or religion.

5- No Discrimination on the Basis of Gender

Furthermore, the Prophet appointed the individual who would bring them food and drink each night. This individual was Asma, the daughter of Abu Bakr (May Allah be pleased with her and her father).

Clearly, this individual was a woman and she managed to play a vital role in the Hijrah. The fact that she is a woman did not make the Prophet say she can not be part of the plan. Hence, in Islam there is no room for discrimination on the basis of gender. 

Accordingly, the abovementioned serves as a lesson to teach us that even the messenger of Allah, who is the best of mankind, and even when you pray to Allah the Almighty, still the required action needs to be taken in parallel with utilizing the lawful means to achieve one’s goals and objectives. 

6- Maintaining a high opinion of Allah

This can be highlighted during the precious moments while the Prophet and his noble companion sought refuge in the cave of Thawr. The polytheists of Mecca were able to track them down to the cave. 

As the polytheists approached the cave, Abu Bakr whispered into the ears of the Prophet: “O Messenger of Allah, if one of them were to look at his feet, they would find us.” Yet, the Prophet was very confident in Allah the Almighty. He said to his noble companion: “ O Abu Bakr, what do you expect regarding two men, Allah the Almighty is their third?” In the sense that Allah would definitely save and support them. 

Evidently, the life of Prophet Muhammad was all about hope. Even in the most difficult times, he always gave hope to his companions.  He used to handle hardships with positivity. And we Muslims need to follow his example, with patience (sabr), hope, duaa and trust in Allah especially at this unprecedented time of the Corona pandemic.

7- Authentic Reliance on Allah   

Thus, my dear brothers and sisters such powerful words should constantly be in the heart and mind as well as on the tongue of each and every Muslim man and woman whenever faced with a situation of difficulty  in their lives after having exhausted all the law and legitimate means.

This is how we can adopt a balanced and moderate approach. We take all the necessary means and on equal footing we humbly and wholeheartedly rely on Allah the Almighty. In fact, striking and maintaining the balance constitutes the essence of the concept of Tawwakul. 

In conclusion, in light of the previously highlighted lessons, we realize that the Hijrah was not only about the prophet and his noble companion. Rather, this journey is for us to learn and internalize memorable lessons to live by.

Furthermore, it is safe to state that, whether or not you are a Muslim, still you can learn and benefit from the life of Prophet Muhammad. Hence, now it is our duty to further read and reflect on the life of the Prophet.

And Allah knows best.

- aboutislam.net

About Hossam Ed-Deen Allam

Hosam Ed-Deen Allam holds an MA of Diplomacy and Religion with Distinction from the Department of Politics, Philosophy, and Religion at Lancaster University in the UK. His main research area concerns Faith-based Diplomacy, Conflict Transformation, De-sectarianisation, and Peacebuilding. In parallel, Allam works as a member of Al-Azhar Fatwa Global Centre in addition to serving as a lecturer of the sources of Islamic jurisprudence at the Faculty of Sharia and Law at Al-Azhar University in Cairo. Hossam Ed-Deen is a Graduate of Al-Azhar University in Cairo from the Faculty of Shari’ah and Law in English. He has served as a lecturer of Islamic jurisprudence and its principles at the renowned Al-Azhar mosque in Cairo and has served as a religious leader in a number of communities in North America including NYC. Through his years of community work, he has provided training and guidance to government departments along with developing educational projects and community centers.

Marking New Hijri Year 1447, Kaaba Receives New Gold-Embroidered Kiswa

 

A new Kiswa (the black cloth covering the Holy Ka`bah) has been changed to commemorate the new hijri year 1447.

Saudi Arabia unveiled the new Kiswa—the black and gold silk cloth draped over the Kaaba in Makkah—on the first day of the Islamic New Year, continuing a sacred tradition rooted in the time of Prophet Muhammad (peace be upon him), Al-Arabiya English reported.

Woven from 670 kilograms of natural black silk and adorned with 150 kilograms of gold and silver-plated thread, this year’s Kiswa features 68 Quranic verses intricately embroidered with 24-karat gold-plated silver.

These verses are hand-stitched by skilled artisans at the King Abdulaziz Complex for the Manufacturing of the Kaaba’s Kiswa in Makkah, which produces the Kiswa annually at an estimated cost of $4.5 million (SAR 17 million).

The cloth spans 658 square meters, consists of 47 silk panels, and weighs over a metric ton.

A Ritual of Reverence

The installation of the new Kiswa takes place each year on the 1st of Muharram, the first day of the Islamic lunar calendar.

Over 100 specialists take part in the carefully timed operation, using electric lifts and scaffolding to ensure the Kaaba remains covered throughout the process.

To protect the fabric from wear during the crowded Hajj season, a white cotton covering known as the “Ihram of the Kaaba” is temporarily fitted around the lower portion of the cloth, shielding it from direct contact as millions of pilgrims perform tawaf (circumambulation).

What Happens to the Old Kiswa?

Once the new cloth is in place, the previous Kiswa is delicately removed, cleaned, and cut into around 56 pieces. These fragments are distributed by royal decree to dignitaries, religious institutions, and international Islamic organizations.

Some sections are preserved in government archives and conservation facilities to prevent deterioration.

Revered as symbols of spiritual and cultural legacy, these fragments are also featured in museums and official displays around the world. - aboutislam.net

What Can We Learn From Remembering Hijrah Each Year?

 

The Meaning of Hijrah

The word Hijrah is derived from “hajara” meaning, “to emigrate, to dissociate, to leave.”

And in Islamic history, the Hijrah is used chiefly to refer to the Emigration of the Prophet and his followers from Makkah to Madinah in 622 C.E.

Hijrah was a deliberate choice of the Prophet under Divine Guidance to leave the land of persecution seeking freedom, peace, and security.

Throughout history we can see migration playing a crucial role in the history of all religions, and most specifically of Judaism, Christianity and Islam.

Abraham’s migration from Haran to Canaan, Moses’ migration to the Promised Land and Jesus’ from Galilee to Jerusalem are all cases in point.

All these were responses of faith in God and obedience to His commands, though their spiritual significance and temporal consequences may vary in the respective religious traditions.

Without massive movements of populations, wars of conquest, and missionary enterprises, the three Abrahamic religions would not have been what they are today.

The Prophet’s Hijrah to Madinah

In Makkah, the Prophet’s impassioned call to the tribes resulted in several people embracing the Message of Guidance he brought to them.

This provoked the ruling Quraysh to conspire against him, with a view to getting rid of him once for all.

After a harrowing period of severe trial that lasted thirteen years, the Prophet in obedience to the Divine command decided to migrate with his followers to Madinah.

Allah Almighty says in the Noble Quran:

Those who believe, and migrate and strive in Allah’s cause, with their goods and their persons, have the highest rank in the sight of Allah: they are indeed the successful people. Their Lord does give them glad tidings of a Mercy from Himself, of His good pleasure, and of Gardens where enduring pleasure will be theirs: They will dwell therein forever. Verily in Allah’s presence is a reward, the greatest (of all). (Quran 9:20-22)

For the Sake of Allah’s Mercy

The foregoing means that the Hijrah was not a flight from persecution, pain or perseverance; but it was a dedicated struggle to attain the Mercy of Allah Himself.

Ultimately, the emigrants attained the pleasure of God, along with the Gardens of eternal happiness prepared for them by Allah, the All-Merciful.

So for the Prophet and the early Muslims, the Hijrah signified a transition from a position of weakness to a position of power.

It was, for them, the abandonment of a life of complacent subordination to a decadent tribal system dominated by the crudest type of idolatry, to a progressive and dynamic socio-political order based on the Submission to the One True God of the universe.

That is to say, the Hijrah marked the Muslims’ act of breaking free from the narrow confines of a religion in the narrow sense, to a comprehensive way of life, a perfect universal religion.

Hijrah a Crucial Milestone in Islamic History

It is significant that the people of Madinah did not look upon Muhammad (peace be upon him) as a refugee; in fact they welcomed him as their own leader.

And soon after reaching there, he laid the foundations for a strong society based on the universal principles of the Quran.

The movement he started overwhelmed the mighty empires of the day; and today, despite all the turmoil in the Muslim world, Islam continues to shine.

Thus we can see that in the variegated history of Islam, the Hijrah became a crucial event and a watershed that led to the establishment of the glorious Islamic civilization.

And for this reason, Khalifah ‘Umar made the inspired decision (in approximately 638 C.E) to declare the Hijrah as the focal point to mark the beginning of a new era, a new civilization and a new history for mankind.

The Hijrah: What We Can Learn Today

We should realize that the Hijrah was not just a physical journey of the Prophet and companions from Makkah to Madinah; it was at the same time a spiritual journey too.

It was in effect a spiritual breaking away from persecution to freedom; from selfishness to charity; from fear to courage; and from violence to peace; from defiance and resistance to complete reliance on God.

The Hijrah is most emphatically an emigration from lawlessness and defiance to peaceful obedience and wholehearted submission to the laws and commandments of Allah Almighty.

This is the lesson for all Muslims, no matter in what land or in what age they live.

For Muslims who are subjected to oppression beyond toleration, Hijrah to a land where they can live in freedom and practice their religion is an option, as Allah Almighty says in His Noble Quran:

NOW as for those who forsake the domain of evil in the cause of God, after having suffered wrong [on account of their faith] – We shall most certainly grant them a station of good fortune in this world: but their reward in the life to come will be far greater yet. If they [who deny the truth] could but understand. (Quran 16:41)

Exile for the Sake of Allah

Regarding those who cannot make such a physical journey, Dr. Ramadan writes:

What remains, and is open to everyone through the ages and for eternity, is the experience of spiritual exile which brings the individual back to himself and frees him from the illusions of self and of the world.

Exile for the sake of God is in essence a series of questions which God asks each conscience: who are you? What is the meaning of your life? Where are you going?

Accepting the risk of such an exile, trusting the One, is to answer: through You, I return to myself and I am free.

And Allah knows best.

- aboutislam.net

About Professor Shahul Hameed

Professor Shahul Hameed is an Islamic consultant. He also held the position of the President of the Kerala Islamic Mission, Calicut, India. He is the author of three books on Islam published in the Malayalam language. His books are on comparative religion, the status of women, and science and human values.