Hadīth in al-Adab al-Mufrad (no. 570)
حَدَّثَنَا خَالِدُ بْنُ مَخْلَدٍ، قَالَ: حَدَّثَنَا سُلَيْمَانُ بْنُ بِلَالٍ، قَالَ: حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ الْحَارِثِ، عَنْ عَمْرِو بْنِ شُعَيْبٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، قَالَ:
جَلَسَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَامَ الْفَتْحِ عَلَى دَرَجِ الْكَعْبَةِ، فَحَمِدَ اللهَ وَأَثْنَى عَلَيْهِ، ثُمَّ قَالَ:
«مَنْ كَانَ لَهُ حِلْفٌ فِي الْجَاهِلِيَّةِ، لَمْ يَزِدْهُ الْإِسْلَامُ إِلَّا شِدَّةً، وَلَا هِجْرَةَ بَعْدَ الْفَتْحِ».
ʿAmr ibn Shuʿayb narrated from his father, from his grandfather, who said: The Prophet (sallallāhu ʿalayhi wa-sallam) sat upon the steps of the Kaʿbah in the year of the Conquest (of Makkah). He praised Allāh and extolled Him, then said:
“Whoever had an alliance in the days of Jāhiliyyah, Islām has only increased it in firmness. And there is no Hijrah after the Conquest.” (Sahīh)
Note: there is also a Hadīth in Sahīh Muslim (no. 2530) where the Messenger of Allāh (sallallāhu ʿalayhi wa-sallam) said:
لاَ حِلْفَ فِي الإِسْلاَمِ وَأَيُّمَا حِلْفٍ كَانَ فِي الْجَاهِلِيَّةِ لَمْ يَزِدْهُ الإِسْلاَمُ إِلاَّ شِدَّةً
“There is no alliance in Islam but the alliance established in the pre-Islamic days [for good], then Islām intensifies and strengthens it.”
Explanation of the Hadīth from Imām al-Bukhārī’s al-Adab al-Mufrad: By al-‘Allāmah Zayd al-Madkhalī
This hadīth proves the legislation of delivering a sermon in order to clarify important matters. It also proves that whatever good practices the people of Jāhiliyyah used to observe, and their hatred of evil practices; then Islām affirms that, and they become part of its rulings.
As for those practices of theirs which contradict the rulings of Islam and the Sharīʿah, then Islām casts them aside and does not approve of them, even if the people of Jāhiliyyah had agreed upon them.
The hadīth also shows that there is no Hijrah from Makkah to Madīnah after the year of the Conquest of Makkah, because both cities had become lands of Islām. And the ruling concerning other places which share the same circumstances is the same.
As for making Hijrah from the lands of disbelief to the lands of Islām, then it is obligatory upon those who are able to do so. No one is exempted from this obligation except the one who is unable to do so, as Allāh, the Most High, stated:
إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنْفُسِهِمْ قَالُوا فِيمَ كُنْتُمْ قَالُوا كُنَّا مُسْتَضْعَفِينَ فِي الْأَرْضِ قَالُوا أَلَمْ تَكُنْ أَرْضُ اللَّهِ وَاسِعَةً فَتُهَاجِرُوا فِيهَا فَأُولَٰئِكَ مَأْوَاهُمْ جَهَنَّمُ وَسَاءَتْ مَصِيرًا ۞ إِلَّا الْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاءِ وَالْوِلْدَانِ لَا يَسْتَطِيعُونَ حِيلَةً وَلَا يَهْتَدُونَ سَبِيلًا ۞ فَأُولَٰئِكَ عَسَى اللَّهُ أَنْ يَعْفُوَ عَنْهُمْ وَكَانَ اللَّهُ عَفُوًّا غَفُورًا
“Indeed, those whom the angels take in death while they are wronging themselves – the angels will say, ‘In what condition were you?’ They will say, ‘We were weak and oppressed in the land.’ The angels will say, ‘Was not the earth of Allāh spacious enough for you to emigrate therein?’ For those, their refuge is Hell – and evil it is as a destination. Except for the genuinely weak ones among men, women and children who cannot devise a plan nor are they directed to a way. For those, it is expected that Allāh will pardon them, and Allāh is ever Pardoning and Forgiving.” (Sūrah al-Nisāʾ, 4:97–99)
In another place, I have clarified the error of those who travelled from the lands of Islām to the lands of disbelief without any necessity. Rather, they travelled either for political agendas which the Sharīʿah does not approve of, or in pursuit of wealth and comfort. Among those I mentioned were Muhammad Surūr Zayn al-ʿĀbidīn, Saʿd al-Faqīh, Muhammad al-Masʿarī and others like them from among the political activists (Khawārij). And we disassociate ourselves before Allāh from their conduct.
I also clarified in that place that whoever travels to the lands of disbelief for a legitimate purpose, to attend to a particular matter, and then he returns to the lands of Islām, there is no blame upon him.
This is particularly so for matters which are necessary to be undertaken in the lands of disbelief, such as calling to Allāh, seeking treatment for an illness for which there are no doctors in the lands of Islām, and whatever trade and business activities there is a need for, and similar matters for which a person is excused for remaining among the disbelievers for the duration of his necessary need, whilst being firmly resolved to return to the lands of Islām.
And Allāh is the One whose aid is sought.
Source: ʿAwn al-Ahad as-Samad: Sharh al-Adab al-Mufrad (pp. 179–180).
