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The Prophet's Migration (Hijrah)... Building the Muslim Nation and Shaping its History
Author : Secretary General Dr. Zaid Al-Kilani
Date Added : 09-07-2024

The Prophet's Migration (Hijrah)... Building the Muslim Nation and Shaping its History

All perfect praise be to Allah the Lord of the Worlds. May His peace and blessings be upon our Prophet Mohammad and upon all his family and companions.

The Noble Migration is a journey of nation building, transitioning from weakness to strength, fear to security, and fragmentation to unity... It is a journey of constructing a nation chosen by Allah to alter the course of history, led by the greatest leader in history and the best prophet in existence, peace and blessings be upon him, his family, and all his companions.

The Noble Migration signifies the birth of a resilient nation destined to lead the world in a few short years, guided by men devoted to Allah and dedicated to building their homeland and achieving its glory. The companions of the Prophet (peace be upon him) understood these profound meanings, marking the beginning of their nation's history. With these lofty meanings, the honorable migration teaches us to trust in Allah's promise to His sincere servants, knowing that He fulfills His promise and completes His light. It is a promise for our people in Palestine that their patience and steadfastness will ultimately be rewarded with victory by the permission of Allah. The journey was a departure for the sake of return, but it symbolizes the return of the victorious, triumphant liberators. The migration serves as a lesson for us to uphold the strength and resilience of our Jordan, and to stand united against any threat that may confront us.

The Prophet Muhammad (peace be upon him) guided us that one of the most important objectives of migration is to build a strong homeland and establish a state with effective institutions. Building a strong nation begins with the establishment of active institutions that uphold the aspirations of the country, foresee its future, and fulfill the ambitions of its people. Upon his arrival in Medina, the Prophet (peace be upon him) built the mosque, which became the center for nurturing pillars of faith, shaping religious identity, education, communication, judiciary, consultation, opinion, and governance. He built the mosque to house these effective institutions that organize society in accordance with its uplifting values and objectives.

As we learn from the noble migration of the Prophet Muhammad (peace be upon him), one of the pillars of a strong resilient nation is to have a strong independent economy. This serves as a fortress against any interference, by adversaries, in the nation`s political will or cultural identity. Therefore, one of the Prophet's first actions upon arriving in Medina was to establish an independent market for Muslims, breaking the monopoly held by the Jews over trade and wealth. They had sought to control the economic sphere to sow discord and animosity among different societal groups, enabling their own dominance.

Prophet Muhammad (peace be upon him) formulated the document that can be described in contemporary terms as a constitution, outlining the rights and duties of the state and individuals, including protection and preservation. It clarified the meanings of citizenship and emphasized the necessity of the rule of law.

The Prophet Muhammad (peace be upon him) established brotherhood between the Muhajireen (The first inhabitants of Mecca to accept Islam) and the Ansar (The first inhabitants of Medina to accept Islam) to replace the tribal values of negative boasting about ancestors and tribes that Arabs used to practice in the pre-Islamic era.

To resolve the issues of division within the Muslim community, based on the principle from ThHoly Quran, it states (What means): "The believing men and believing women are allies of one another" [At-Tawbah/71], and the same applies on Quranic motto, which states (What means): "Verily, the believers are brothers" [Al-Hujurat/10], in accordance with Allah's Command that reads (What means): "hold firmly to the rope of Allah all together and do not become divided" [Al-Imran/103], the Prophet Muhammad (peace be upon him) established these values and principles as the foundation of the Muslim society. This spirit permeated the institutions of the state founded by the Prophet (peace be upon him), leading to cultural and societal advancement within the Islamic community.

Allah the Almighty immortalized the incident of brotherhood in the Quran to serve as a lasting testimony to this crucial foundation of human civilization. Whereas He, The Exalted, Says (What means): "And [also for] those who were settled in the Home [i.e., Medina] and [adopted] the faith before them. They love those who emigrated to them and find not any want in their breasts of what the emigrants were given but give [them] preference over themselves, even though they are in privation. And whoever is protected from the stinginess of his soul, it is those who will be the successful." [Al-Hashr/9].

In conclusion, we ask Allah the Almighty to make this new Hijri year a year of goodness and blessings for our blessed country and for the leader of the Hashemite family, His Majesty King Abdullah II bin Al-Hussein, may Allah protect and preserve him.

 

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Summarized Fatawaa

If the menses lasted for over than 9 to 10 days, considered menstruation?

If the duration of the bleeding does not exceed fifteen days, it is all considered menstruation, even if the usual pattern changes.

What is the ruling on swearing an oath by the Prophet ﷺ, and does such an oath take effect according to Imām Aḥmad ibn Ḥanbal, requiring expiation upon its breach?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
Swearing an oath by a created being is disliked (makrūh) in our Shāfiʿī school. Shaykh al-Islām Imām al-Nawawī, may Allah have mercy upon him, states: "Swearing by a created being is disliked — such as swearing by the Prophet, the Kaʿbah, Jibrīl, the Companions, or the Prophet's family. Al-Shāfiʿī, may Allah have mercy upon him, said: 'I fear that swearing by other than Allah the Almighty may constitute an act of disobedience.' The scholars of the school explained this to mean: that is, something forbidden and sinful — indicating that he had some hesitation in the matter. Al-Imām stated: the established position of the school is that it is categorically not forbidden, but rather disliked. Furthermore, whoever swears by a created being, his oath does not take effect and no expiation (kaffārah) is required if he breaks it." [Rawḍat al-Ṭālibīn wa ʿUmdat al-Muftīn, Vol. 11/P.6]
According to the Ḥanbalī school, however, expiation becomes obligatory upon one who swears by our master the Prophet ﷺ and then breaks his oath. Imām al-Bahūtī al-Ḥanbalī, may Allah have mercy upon him, states: "No expiation is required for swearing by other than Allah the Almighty, even if the oath is broken — because expiation was made obligatory for swearing by Allah and His attributes, out of reverence for His names, and nothing else is equal to Him in this regard... except in the case of swearing by our Prophet Muḥammad ﷺ, for expiation becomes obligatory when one swears by him and then breaks the oath. This was explicitly stated in the narration of Abū Ṭālib, because he is one of the two conditions of the two testimonies of faith by which a disbeliever becomes a Muslim. Ibn ʿAqīl held the view that swearing by any of the other prophets, peace and blessings be upon them all, carries the same ruling." [Sharḥ Muntahā al-Irādāt, Vol. 3/P.441]. And Allah the Almighty knows best.

What is the due amount of food in expiation for perjury?

It is feeding ten indigent persons: 600 grams (for each) of the average food of your families such as rice, and it is permissible, according to Imam Ahmad Bin Hanbal, to give that amount in money if it was more useful to them.

What is the ruling of Islamic Law on following the actions of the imam in prayer and how this following is achieved?

Praise be to Allah, and peace and blessings be upon our master, the Messenger of Allah.
The follower (ma'mum) is required to follow his imam in the actions of the prayer. This "following" (mutaba'ah) means that the follower performs each action of the prayer after the imam has begun it but before he has finished it. For example, the follower bows (in ruku') after the imam has reached the position of bowing, then rises after the imam has risen. The Prophet, peace and blessings be upon him, said: "The imam is only appointed to be followed, so when he says the takbir, say the takbir; and when he bows, then bow; and when he prostrates, then prostrate" (agreed upon, i.e., reported by both al-Bukhari and Muslim).
It is stated in Mughni al-Muhtaj (1/505): "Among the conditions of valid congregational prayer (iqtida') is following the imam in the actions of the prayer... meaning that following the imam is obligatory in the physical actions of the prayer, not in its verbal utterances... Complete following (kamal al-mutaba'ah) is achieved when the follower's beginning of an action comes after the imam's beginning of that same action, while the follower's beginning of the action precedes the imam's completion of it" — end of quote, with slight paraphrasing.
And Allah, the Exalted, knows best.

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