Hijra: Difference between revisions
Pourghorbani (talk | contribs) |
Pourghorbani (talk | contribs) |
||
| Line 33: | Line 33: | ||
The Holy Quran emphasizes the importance of Hijrah in the way of God in multiple verses. | The Holy Quran emphasizes the importance of Hijrah in the way of God in multiple verses. | ||
In verse 218 of Surah Al-Baqarah, the believing migrants and those who strive (in God’s cause) are described as hopeful for God’s mercy and forgiveness. | In verse 218 of Surah Al-Baqarah, the believing migrants and those who strive (in God’s cause) are described as hopeful for God’s mercy and forgiveness.<ref>Makārim Shīrāzī, '' Al-Amthāl fī Tafsīr Kitāb Allāh'', vol. 2, p. 108.</ref> | ||
Verses 97 and 100 of Surah An-Nisa describe the grim fate of those who, despite having the ability, refrain from migrating, and promise the migrants both eternal reward and increased provision. | Verses 97 and 100 of Surah An-Nisa describe the grim fate of those who, despite having the ability, refrain from migrating, and promise the migrants both eternal reward and increased provision.<ref>Makārim Shīrāzī, '' Al-Amthāl fī Tafsīr Kitāb Allāh'', vol. 3, p. 403/408.</ref> | ||
Verse 72 of Surah Al-Anfal considers the migrants and the Ansar as allies of one another and declares that friendship with those who have not migrated is futile until they do so. | Verse 72 of Surah Al-Anfal considers the migrants and the Ansar as allies of one another and declares that friendship with those who have not migrated is futile until they do so.<ref>Makārim Shīrāzī, '' Al-Amthāl fī Tafsīr Kitāb Allāh'', vol. 5, p. 504.</ref> | ||
Also, in verse 56 of Surah Al-Ankabut, by referring to the vastness of God’s earth, the necessity of migrating from an environment where God’s disobedience is widespread is emphasized. | Also, in verse 56 of Surah Al-Ankabut, by referring to the vastness of God’s earth, the necessity of migrating from an environment where God’s disobedience is widespread is emphasized.<ref>Makārim Shīrāzī, '' Al-Amthāl fī Tafsīr Kitāb Allāh'', vol. 12, p. 438.</ref> | ||
| Line 49: | Line 49: | ||
The Migration of Muslims in Early Islam | The Migration of Muslims in Early Islam | ||
At the beginning of Islam, Muslims experienced two migrations due to the pressure and persecution from the polytheists of Mecca. The first migration was to Abyssinia. | At the beginning of Islam, Muslims experienced two migrations due to the pressure and persecution from the polytheists of Mecca. The first migration was to Abyssinia.<ref>al-Jamīl , ''Muhājirat ilā Ḥabasha '', p. 36.</ref> | ||
Financial difficulties and the need to engage in new occupational activities in Abyssinia were among the challenges faced by this group. | Financial difficulties and the need to engage in new occupational activities in Abyssinia were among the challenges faced by this group.<ref>al-Jamīl , ''Muhājirat ilā Ḥabasha '', p. 183.</ref> | ||
Some consider the migration to Abyssinia to have occurred in two phases, meaning that in the fifth year, the Muslims who had migrated to Abyssinia returned to Mecca following rumors of the Quraysh converting to Islam, and then some of them went back to Abyssinia with a larger group. | Some consider the migration to Abyssinia to have occurred in two phases, meaning that in the fifth year, the Muslims who had migrated to Abyssinia returned to [[Mecca]] following rumors of the Quraysh converting to Islam, and then some of them went back to Abyssinia with a larger group.<ref>al-Jamīl , ''Muhājirat ilā Ḥabasha '', p. 174.</ref> | ||
Some of the migrants to Abyssinia participated in the Battle of Uhud. | Some of the migrants to Abyssinia participated in the Battle of Uhud.<ref>Balādhurī, ''Fatḥ al-Buldān'',p. 676.</ref> | ||
The second migration was to Medina, which is considered a turning point in Islamic history. It began with the invitation of the people of Yathrib (Medina) to the Prophet ( | The second migration was to [[Medina]], which is considered a turning point in Islamic history. It began with the invitation of the people of Yathrib (Medina) to [[The Prophet|the Prophet(s)]] and led to the establishment of the first Islamic state and the creation of an independent community for Muslims.*** | ||
==Muslims Migration to Medina== | ==Muslims Migration to Medina== | ||
Revision as of 23:23, 1 January 2026
Hijra (Migration) In Islam, refers to leaving the land of disbelief for the land of faith with the aim of preserving religion and staying safe from harm.
Hijrah includes both geographical migration (such as the migration of Muslims to Medina) and the act of abandoning sin and returning to God.
The Holy Quran emphasizes the necessity of Hijrah in multiple verses and promises both worldly and eternal rewards for those who migrate.
In the history of Islam, Hijrah recalls the migration of the Prophet Muhammad (PBUH) from Mecca to Medina, which was a turning point in Islamic history.
This migration paved the way for the establishment of the first Islamic state and the spread of Islam, and it also became the starting point of Islamic history.
The Prophet’s migration from Mecca to Medina was carried out by bypassing the usual route and hiding in the Thawr cave.
Returning to the conditions or land from which one has migrated (Ta‘arrub after Hijrah) is prohibited in Islam and considered a sin.
Terminology
The word Hijrah is a verbal noun derived from the root هِجْر and means to leave (opposite of joining), to move away and separate, to cut ties, and to distance oneself from something or someone.[1]
It has been said that originally, in the Arabic language, this term meant leaving the desert lifestyle and entering the city.[2]
In Islamic terminology, it refers to leaving the land of disbelief for the land of faith with the aim of preserving religion and staying safe from harm, in order to maintain religion, have greater freedom in performing religious duties, or to be protected from the harassment of polytheists and disbelievers.[3]
Types of Hijra
The concept of Hijrah in Islamic literature has been used both for geographical migration from one land to another and for abandoning sin and returning to God.
For example, in some hadiths of the Prophet, the best Hijrah is considered to be distancing oneself from sin.[4]
In historical sources, Hijrah in early Islam has two examples: the migrants to Abyssinia and the migrants to Medina.[5]
Hijra in the Quran
The Holy Quran emphasizes the importance of Hijrah in the way of God in multiple verses.
In verse 218 of Surah Al-Baqarah, the believing migrants and those who strive (in God’s cause) are described as hopeful for God’s mercy and forgiveness.[6]
Verses 97 and 100 of Surah An-Nisa describe the grim fate of those who, despite having the ability, refrain from migrating, and promise the migrants both eternal reward and increased provision.[7]
Verse 72 of Surah Al-Anfal considers the migrants and the Ansar as allies of one another and declares that friendship with those who have not migrated is futile until they do so.[8]
Also, in verse 56 of Surah Al-Ankabut, by referring to the vastness of God’s earth, the necessity of migrating from an environment where God’s disobedience is widespread is emphasized.[9]
In these verses, faith is considered the foundation of Hijrah.***
Hijrah is also considered equal in value to Jihad and is believed to bring abundant worldly and spiritual benefits and blessings. [10]***
The Migration of Muslims in Early Islam
At the beginning of Islam, Muslims experienced two migrations due to the pressure and persecution from the polytheists of Mecca. The first migration was to Abyssinia.[10]
Financial difficulties and the need to engage in new occupational activities in Abyssinia were among the challenges faced by this group.[11]
Some consider the migration to Abyssinia to have occurred in two phases, meaning that in the fifth year, the Muslims who had migrated to Abyssinia returned to Mecca following rumors of the Quraysh converting to Islam, and then some of them went back to Abyssinia with a larger group.[12]
Some of the migrants to Abyssinia participated in the Battle of Uhud.[13]
The second migration was to Medina, which is considered a turning point in Islamic history. It began with the invitation of the people of Yathrib (Medina) to the Prophet(s) and led to the establishment of the first Islamic state and the creation of an independent community for Muslims.***
Muslims Migration to Medina
After the increasing pressures of the Meccans on Muslims and the First Pledge of Aqabah (12th year of Prophethood) and the Second Pledge of Aqabah (13th year of Prophethood), a group of the people of Medina embraced Islam and committed to defending the Prophet Muhammad (PBUH) and the Muslims. [15] Ibn Hishām, Al-Sīra al-Nabawīya , vol. 1, p.480. ,,, Ṣāliḥī Shāmī, Subul al-Hudā wa al-Rashād fī Sīrat Khayr al-ʿIbād ,vol. 3, p. 231.
The Prophet (PBUH) decided on the migration of Muslims from Mecca to Medina, and the migration of Muslims to Medina began.
In the first three months of the 14th year of Prophethood, Muslims traveled to Medina in groups and settled among the tribes of Medina. [16] Āyātī, Tārīkh Payāmbar Islām,p. 312.
These Muslims became known as the Muhajirun (migrants), and the Muslims of Medina were given the title Ansar (helpers).
The Prophet’s Migration to Medina
The polytheists of Mecca, following the start of the Muslims’ migration to Medina, decided to assassinate the Prophet (PBUH). [17] Āyātī, Tārīkh Payāmbar Islām,p. 312.
Aware of the polytheists’ plot, the Prophet secretly left Mecca with the intention of reaching Medina. [18] Ibn Hishām, Al-Sīra al-Nabawīya , vol. 1, p.482. ,,,***
It is said that the Messenger of God (PBUH) left Mecca on the night of Thursday, the first of Rabi’ al-Awwal in the 14th year of Prophethood. [19] Āyātī, Tārīkh Payāmbar Islām,p. 216.
According to another report, he entered the Thawr cave on a Monday, three days before the end of Safar, and after hiding in the cave for three days, he set out for Medina. The journey took 12 days on the road, and from his home to reaching Quba and Medina, it lasted 15 days. [20] al-Muqaddasī. Al-Bidʾ wa al-Tārīkh,vol. 4, p. 177.
The Route of the Migration
The Prophet (PBUH) did not take the usual caravan route for the migration to Medina; instead, he traveled off the main path in the darkness of night, guided by Abdullah ibn Arqat. [21] al-Turhūbī. Al-Hijra al-Nabawīya min Khurūjih min Makkah ilā Istaqrāruh bil-Madīna,p. 16.
The Prophet’s migration route is reported as follows: Mecca, Thawr Cave, Usfan, Amaj, Rabigh Raml, Thaniyat al-Murra (al-Murrar), Madlijah Hajjaj, Jadajad (Jibajab), Dhu Salam, ‘Arj, Batn Re’em (Batn Reem), Mulal, and Quba. [22] Shawqī, Atlas al-Qurʾān, p. 210-212.
Ta‘arrub After Hijra
“Ta‘arrub after Hijrah” (the return of a person who has migrated back to the desert) is prohibited in the hadiths of the Prophet. [23] Jaʿfarīān,, Sīrat Rasūl Allāh, p. 423.
It is considered a major sin. [24] Shahīd Miḥrāb, Dastgheyb, Gunāhān-e Kubīra , vol. 2, p. 23.
This means that a person, after accepting religion or preserving it and migrating to a suitable place, returns to the original place or goes to another place where their religion may be at risk.
It is also said that this term signifies a return to ignorance and foolishness. [25] Rīshah-rī, Muntakhab Mīzān al-Ḥikma ,p. 521/6346/6347.
According to a narration from Imam Sadiq (AS), a “Mut‘arrib after Hijrah” is someone who, after recognizing the guardianship of the Ahl al-Bayt (AS), turns away from them. [26] Rīshah-rī, Muntakhab Mīzān al-Ḥikma ,p. 6348.
Imam Ali (AS), in one of the sermons of Nahj al-Balagha criticizing the people of Kufa, says: “You have become Arabs (Bedouins) after the Hijrah.” [27]***
The Beginning of Islamic History
Before Islam, the Arabs had set the Year of the Elephant (i.e., 40 years before the Prophet’s mission) as the start of their calendar.
In the 16th or 17th year after the Hijrah, during the caliphate of Umar ibn al-Khattab, the date of the Prophet’s migration from Mecca to Medina was established as the starting point for the Muslim calendar. [28]***
Some have stated that the Prophet himself had instructed that the calendar be based on the Hijrah. [29] ʿĀmilī, Al-Ṣaḥīḥ min Sīrat al-Nabī ,vol. 5, p. 36-69.
Related Topics
• Muhajirun (Migrants)
Notes
- ↑ Ibn Manẓūr , Lisān al-ʿArab , vol. 5, p. 250.
- ↑ Ibn Manẓūr , Lisān al-ʿArab , vol. 5, p. 251.
- ↑ Kurdī, Al-Tārīkh al-Qawīm li-Makka wa Bayt Allāh al-Karīm , vol. 1, p. 433.
- ↑ Rīshah-rī, Muntakhab Mīzān al-Ḥikma ,p. 521/6341/6342/6343.
- ↑ Ibn Hishām, Al-Sīra al-Nabawīya , vol. 1, p. 321-323.
- ↑ Makārim Shīrāzī, Al-Amthāl fī Tafsīr Kitāb Allāh, vol. 2, p. 108.
- ↑ Makārim Shīrāzī, Al-Amthāl fī Tafsīr Kitāb Allāh, vol. 3, p. 403/408.
- ↑ Makārim Shīrāzī, Al-Amthāl fī Tafsīr Kitāb Allāh, vol. 5, p. 504.
- ↑ Makārim Shīrāzī, Al-Amthāl fī Tafsīr Kitāb Allāh, vol. 12, p. 438.
- ↑ al-Jamīl , Muhājirat ilā Ḥabasha , p. 36.
- ↑ al-Jamīl , Muhājirat ilā Ḥabasha , p. 183.
- ↑ al-Jamīl , Muhājirat ilā Ḥabasha , p. 174.
- ↑ Balādhurī, Fatḥ al-Buldān,p. 676.
Reference
• Naml, Nāṣer Makārim Shīrāzī. Al-Amthāl fī Tafsīr Kitāb Allāh. Qom: Madrasat al-Imām ʿAlī b. Abī Ṭālib, 1379 SH.
• Abū Khalīl, Shawqī. Atlas al-Qurʾān. Translated by Muḥammad Kermānī. Mashhad: Āstān Quds Razavī, 1389 SH.
• Muṭahhar b. Ṭāhir al-Muqaddasī. Al-Bidʾ wa al-Tārīkh. Pūr Saʿīd: Maktabat al-Thaqāfa al-Dīnīya, n.d.
• Ibn Kathīr, Ismāʿīl b. ʿUmar. Al-Bidāya wa al-Nihāya. Beirut: Dār al-Fikr, 1407 AH.
• Kurdī, Muḥammad Ṭāhir. Al-Tārīkh al-Qawīm li-Makka wa Bayt Allāh al-Karīm. Beirut: Dār Khidr, 1420 AH.
• al-Yaʿqūbī, Aḥmad b. Abī Yaʿqūb. Tārīkh al-Yaʿqūbī. Beirut: Dār Ṣādir, n.d.
• Āyātī, Muḥammad b. Ibrāhīm. Tārīkh Payāmbar Islām. Tehran: Dāneshgāh-e Tehrān, 1369 SH.
• Ṣāliḥī Shāmī, Muḥammad b. Yūsuf. Subul al-Hudā wa al-Rashād fī Sīrat Khayr al-ʿIbād. Edited by ʿĀdel Aḥmad ʿAbd al-Mawjūd. Beirut: Dār al-Kutub al-ʿIlmīya, 1414 AH.
• Ibn Hishām, ʿAbd al-Malik. Al-Sīra al-Nabawīya. Edited by Muṣṭafā al-Saqqā et al. Beirut: Dār al-Maʿrifa, n.d.
• Jaʿfarīān, Rasūl. Sīrat Rasūl Allāh. Qom: Dalīl Mā, 1383 SH.
• ʿĀmilī, Jaʿfar Muṛtaḍā. Al-Ṣaḥīḥ min Sīrat al-Nabī. Qom: Dār al-Ḥadīth, 1385 SH / 1441 AH.
• Balādhurī, Aḥmad. Fatḥ al-Buldān (Persian). Tehran: Noghreh, 1337 SH.
• Shahīd Miḥrāb, Āyatullāh Seyyed ʿAbdulḥusayn Dastgheyb. Gunāhān-e Kubīra. Prepared and edited by Seyyed Muḥammad Hāshim Dastgheyb. Shiraz: Kanun-e Tarbiyat, n.d.
• Ibn Manẓūr, Muḥammad b. Mukarram. Lisān al-ʿArab. Qom: Nashr Adab al-Ḥawza, 1405 AH.
• Rīshah-rī, Muḥammad. Muntakhab Mīzān al-Ḥikma. Summarized by Seyyed Aḥmad Ḥoseynī. Qom: Dār al-Ḥadīth, 1422 AH.
• al-Jamīl, Muḥammad Fāris. Muhājirat ilā Ḥabasha. Translated by Alireẓā Zekāvati. Qom: Ketābkhāneh-ye Takhaṣṣoṣī-ye Tārīkh-e Islām va Īrān, n.d.
• al-Kaʿbī, Muḥammad b. Rizq al-Turhūbī. Al-Hijra al-Nabawīya min Khurūjih min Makkah ilā Istaqrāruh bil-Madīna. Jeddah: Maktabat al-ʿIlm, 1414 AH.