Hijrat — Dor ul-kufrdan Dor ul-islomga ko'chib ketishdir. Alloh (SWT) shunday degan:

Emigration (hijrah) is leaving from Dar al-Kufr to Dar al-Islam. Allah (swt) said:

Abu Dovud Jarir ibn Abdulloh orqali rivoyat qilgan: Payg'ambar ﷺ aytdilar:

And Abu Dawud narrated via the way of Jareer bin Abdullah from the Prophet (saw) who said:

Kufr diyoridan Islom diyoriga hijrat qilish to'xtatilmagan holda davom etadi. Al-Buxoriy rivoyat qilgan, Payg'ambarimizning ﷺ quyidagi so'zlariga kelsak:

The emigration from Dar al-Kufr to Dar al-Islam remains without termination. As for what Al Bukhari narrated of his (saw) statement

Va uning (saw) hadisi:

And his (saw) statement:

Va uning (saw) hadisi:

And his (saw) statement:

Safvon ibn Umayya haqida rivoят qilinishicha, u musulmon bo‘lganida unga: "Hijrat qilmagan kishining dini yo‘q", deyilgan. Shu sababli u Madinaga keldi va Payg‘ambar ﷺ unga dedilar:

And what was narrated about Safwan bin Umayya that when he became Muslim, it was said to him there is no deen for the one who does not emigrate so he came to Madinah and the Prophet (saw) said to him:

Bu barchasi Makka fath etilganidan keyin hijratning bekor qilinishini anglatadi. Biroq bu hukm hadisning o‘zidan chiqarilgan shar’iy sabab bilan asoslangan, chunki uning ﷺ: "Makka fath etilganidan keyin" degan so‘zi, uning ﷺ boshqa so‘zi kabi, sababni ko‘rsatuvchi ma’noni o‘z ichiga olgan holda kelgan.

All this is negating emigration after the conquest of Makkah. However this is reasoned with a Shari’ah reason deduced from the hadith itself since his statement: “after the conquest of Makkah” came in a way including reasoning similar to his (saw) statement:

Uning "birgalikda" degan so'zi sababni o'z ichiga olgan holda kelgan, shuning uchun sabab sharob tayyorlashning man etilishi edi. Bu shuni anglatadiki, Makkaning fath etilishi hijratning bekor qilinishining sababidir, ya'ni sabab mavjudlik va yo'qlik jihatidan sabablanган narsaga bog'liqdir. U faqat Makka bilan cheklanmaydi, balki boshqa narrasiyada kelgan "fath etilgandan keyin hijrat yo'q" degan dalilga ko'ra, har qanday yerni fath etish ham shunga kiradi. Buni Al-Buxoriy Oisha (roziyallohu anho)dan rivoyat qilgan hadis ham mustahkamlaydi: u hijrat haqida so'ralganda, shunday dedi: "Hijrat yo'q. Mo'min kishi zulm qilinishdan qo'rqib, dinini saqlab Allohga va Uning Rasuliga (ﷺ) qochar edi. Bugun esa Islom g'olib bo'ldi, mo'min esa xohlagan joyida Rabbisiga ibodat qiladi." Bu shuni ko'rsatadiki, fathdan oldin musulmonga hijrat vojib bo'lgan — zulm qilinishdan qo'rqib, dinini olib qochish uchun. Fathdan keyin esa u o'z dinini namoyon etish va Islom ahkomlarini bajarish imkoniyatiga ega bo'lgani uchun hijrat bekor qilindi. Demak, bunga olib kelgan fath hijratning bekor bo'lishiga sabab bo'ldi; bu faqat Makkaning fathi emas. Shunday ekan, fath etilgan yerdan fathdan keyin hijrat yo'q. Safvonga aytgan (ﷺ) so'zlari "u tugadi" degani esa Makka fath etilgandan keyin unga nisbatan hijrat tugaganini anglatadi, chunki hijrat kofirlar yurtidan, ya'ni Dor ul-Kufrdan chiqishdir. Agar yer fath etilib, Dor ul-Islomga aylansa, u endi kofirlar yurti yoki Dor ul-Kufr bo'lib qolmaydi va hijrat ham qolmaydi. Xuddi shunday, barcha fath etilgan yerlardan hijrat qolmaydi. Buni Ahmad Muoviya (roziyallohu anhu) orqali rivoyat qilgan hadis ham mustahkamlaydi, u shunday degan: "Men Allohning Rasuli (ﷺ)ni shunday deganlarini eshitdim:"

His statement “together” came in a way including reasoning so the reason was the prohibition of making into wine. This means that the conquest of Makkah is the reason for negating the emigration which means that the reason revolves around the reasoned (matter) in existence and absence, nor is it specified to Makkah but rather conquering any land by the evidence of another narration “no emigration after conquest.” This is strengthened by what Al-Bukhari narrated from Aisha (ra) who was questioned about the emigration and said: “There is no emigration. The believer would flee with his deen to Allah (swt) and His Messenger (saw) for fear of being persecuted. As for today, Islam has become dominant and the believer worships his Lord wherever he wishes.” This indicates that the emigration was upon the Muslim before the conquest fleeing with his deen fearing he would be persecuted. It was negated after the conquest as he become able to show his deen and perform the rules of Islam. So the conquest which resulted in that became the reason for negating the emigration; nor is it the conquest of Makkah alone. Therefore that means there is no emigration after conquest from the land which was conquered. His (saw) statement to Safwan “it has ended” means from Makkah after it was conquered since emigration is leaving from the land of disbelievers and the Dar al-Kufr, so if the land is conquered and becomes Dar al-Islam it no longer remains a land of disbelievers or a Dar al-Kufr so emigration no longer remains. Similarly there remains no emigration from all conquered lands. This is strengthened by what Ahmad narrated via the way of Muawiya who said: I heard the Messenger of Allah (saw) saying:

Imom Ahmad ham rivoyat qilgan: Payg'ambar ﷺ shunday degan:

Ahmad also narrated that the Prophet (saw) said:

Boshqa rivoyatda:

And in another narration:

Bu shuni anglatadiki, Dor al-Kufrdan Dor al-Islomga hijrat qilish hali ham davom etadi va tugamagan. Hijrat hukmiga kelsak, u unga qodir bo'lgan kishiga nisbatan bo'lib, ba'zi holatlarda vojib, boshqa holatlarda esa mustahabdir. Unga qodir bo'lmagan kishiga kelsak, albatta Alloh (SWT) uni kechirgan va undan talab qilinmaydi. Buning sababi, u kasallik, qolishga majbur bo'lish yoki ayollar, bolalar va ularga o'xshaganlar kabi ojizlik tufayli hijrat qila olmasligidir, xuddi hijrat oyatining oxirida kelganidek.

This indicates that emigration from Dar al-Kufr to Dar al-Islam remains and has not ended. As for the rule of emigration, it is in relation to the one capable of it, obligatory in some situations and recommended in other situations. As for the one not capable, verily Allah (swt) forgave him and it is not required from him. That is due to his inability to emigration either due to illness, compulsion to stay or weakness like women, children and their like as it came at the end of the ayah of emigration.

Kimki hijrat qilishga qodir bo‘lsa-yu, dinini ochiq ko‘rsata olmasa va unga farz qilingan islomiy amallarni ado eta olmasa, u holda hijrat qilish unga vojib bo‘ladi, chunki hijrat oyatida kelgani shudir. Alloh (SWT) aytadi:

Whoever is capable of emigration and unable to show his deen and neither is he able to perform the Islamic rules required from him, then emigration is obligatory upon him due to what came in the ayah of emigration. Allah (swt) said:

Ma'lumot buyruq ma'nosidadir va u talab tilidan keladi, go'yo Alloh (SWT) aytgandek: "Unda hijrat qiling." Bu oyatdagi talab ta'kid bilan keltirilgan va hijratni tark etishga qarshi qattiq tahdid bilan bog'langan. Shuning uchun bu qat'iy talabdir, ya'ni bunday holatda hijrat qilish musulmonga vojibdir va agar hijrat qilmasa, gunohkor bo'ladi. Hijrat qila oladigan, ammo dinini ochiq namoyon qila oladigan va o'ziga farz qilingan shar'iy hukmlarni ado eta oladigan kishi uchun esa hijrat vojib emas, balki mustahabdir. Mustahab deyilishining sababi shuki, Payg'ambar ﷺ Makka fath etilgunga qadar, u Dor al-Kufr bo'lgan paytda, Makkadan hijratga undar edilar, bu haqda esa aniq oyat ham kelgan. Alloh (SWT) aytadi:

The information here means the command and it is from the language of request as if He (swt) said: Emigrate therein. The request in this ayah is linked with emphasis and linked with a severe threat upon leaving emigration. So it is a decisive request which indicates that emigration in this situation is obligatory upon the Muslim and he sins if he does not emigrate. As for the one able to emigrate but is capable to manifest his deen and perform the Shar’a rules requested from him, emigration is recommended not obligatory. As for it being recommended, this is because the Messenger (saw) would encourage emigration from Makkah before the conquest when it was Dar al-Kufr and there came explicit ayah about that. Allah (swt) said:

U Yaratgan (SWT) shunday dedi:

And He (swt) said:

U Ollohu (SWT) dedi

And He (swt) said

U Yaratgan (SWT) shunday dedi:

And He (swt) said:

Bularning barchasi hijratni aniq talab qilishini ko‘rsatadi. Hijrat vojib emasligiga kelsak, Payg‘ambar ﷺ Makkada qolgan musulmonlarga rozilik bildirgan edi. Rivoyat qilinishicha, Nu’aym An-Nahham o‘z qavmi bilan hijrat qilmoqchi bo‘lganida, Banu Adiyy unning oldiga kelib, unga shunday dedi:

All this is explicit in requesting emigration. As for it not being obligatory, the Messenger (saw) did consent to those who remained in Makkah of the Muslims. It is narrated that when Nu’aim An-Nahham intended to emigrate his people, Banu Adiyy, came and said to him

Bularning barchasi Dor al-Kufr, ya'ni urush yurti bilan bog'liq, chunki yurtning hukmi uning aholisi musulmonmi yoki kofirmi, shunga ko'ra farqlanmaydi, balki u qanday tizim bilan boshqarilishi va uning xalqi qanday xavfsizlikka ega ekanligi bilan farqlanadi. Shunga ko'ra, Indoneziya bilan Kavkaz o'rtasida yoki Somali bilan Gretsiya o'rtasida hech qanday farq yo'q. Faqat o'z dinini ro'yobga chiqara oladigan va talab etilgan Shar'iy hukmlarni ado eta oladigan kishi bundan istisno, u yashayotgan Dor al-Kufrni Dor al-Islomga aylantira oladi; bunday holatda unga Dor al-Kufrdan Dor al-Islomga hijrat qilish harom qilinadi. Bu o'zida bu qobiliyat bo'lsinmi, yurtidagi musulmonlar bilan guruh tuzilishi bo'lsinmi, yoki yurtidan tashqaridagi musulmonlardan yordam so'rash bo'lsinmi, yoxud Islom Davlati bilan hamkorlik qilish yoki boshqa biron vosita orqali bo'lsinmi, farqi yo'q. Unga Dor al-Kufrni Dor al-Islomga aylantirish uchun harakat qilish vojib, va shu nuqtada undan hijrat qilish harom bo'ladi. Buning dalili shuki, agar u yashayotgan yurtda kofirlar yashasa va u kufr bilan boshqarilsa, musulmonlarga uning aholisi musulmon bo'lmaguncha yoki jizya to'lab, Islom hukmi ostida yashaguncha ular bilan urushish vojib bo'ladi. Bu unga musulmon sifatida, shuningdek kofirlarga eng yaqin va dushmanga eng yaqin bo'lganlardan biri sifatida ham vojibdir. Agar u yerda yashovchilar musulmon bo'lib, Islomdan boshqa narsa bilan, ya'ni kufr tizimi bilan boshqarilsa, musulmonlarga ularning hukmdorlari Islom bilan hukm qilmaguncha ular bilan urushish vojib bo'ladi. Bu unga kufr bilan boshqariladigan musulmonlardan biri sifatida ham vojibdir. Demak, har qanday holatda unga urushish va qodir bo'lsa, unga tayyorlanish vojibdir. Muslimning Dor al-Kufrda yashash holati bu ikki holatdan tashqarida emas: yo u o'zining yaqinidagi kofirlarga qarshi jihod farz bo'lgan kishilardan, yoki kufr bilan hukm qiluvchi hokimga qarshi kurash farz bo'lgan kishilardan biridir. Ushbu ikki holatda, Islomdan boshqa narsa bilan, ya'ni kufr bilan hukm qiluvchi Dor al-Kufrni tark etib chiqib ketishi, ya'ni unga farz bo'lgan joydagi jihoddan qochish yoki kufr bilan hukm qiluvchi bilan kurashdan qochish sifatida qaraladi, bularning ikkalasi ham Allohning (SWT) huzurida katta gunohdir. Shunga ko'ra, Dor al-Kufrni Dor al-Islomga aylantirish qodir bo'lgan kishiga, u buni qila olish qudratiga ega ekan, undan hijrat qilish joiz emas. Bu xuddi shunday Turkiya, Ispaniya, Misr va Albaniyaga ham taalluqlidir, ular kufr tizimi bilan boshqarilar ekan, ular o'rtasida hech qanday farq yo'q.

All this is in relation to Dar al-Kufr i.e. a land of war as it is irrespective of its residents being Muslims or disbelievers since the rule of the land does not differ according to the residents but rather differs by the system which it rules with and the security by which its people are secured. Accordingly there is no difference between Indonesia and the Caucasus or between Somalia and Greece. Except for the one able to manifest his deen and perform the requested Shar’a rules where he is able to change the Dar al-Kufr wherein he resides to Dar al-Islam; it is forbidden for him in this situation to emigrate from Dar al-Kufr to Dar al-Islam. This is the same whether he possesses the ability himself or his group structure with the Muslims in his land or by seeking assistance of Muslims outside his land or by cooperation with the Islamic State or any (other) means. It is obligatory upon him to work to make Dar al-Kufr into Dar al-Islam and at that point it is forbidden for him to emigrate from it. The evidence for this is that if there reside disbelievers in the land within which he lives and is ruled by kufr, it is obliged upon Muslims to fight its people until they become Muslims or pay the jizyah and be ruled by Islam. This is also obliged upon him in his attribute as a Muslim and in his consideration as one whom the disbelievers are next to and of those who are closer to the enemy. If those residing therein are Muslims and they are ruled by other than Islam i.e. by the system of kufr, it is obliged upon Muslims to fight their rulers until they rule by Islam. This is also obliged upon him in his consideration as one of the Muslims who is ruled by kufr. So in any case, fighting is obliged upon him and preparing for fighting if he is capable of it. The situation of the Muslim who lives in Dar al-Kufr does not go out of one of these two situations, so he is either of those upon whom jihad is obliged against the disbelievers near him or of those upon whom fighting the ruler ruling by kufr is obliged. In these two situations, it is considered that his leaving the Dar al-Kufr which rules by other than Islam i.e. by kufr as fleeing from the jihad from a place wherein it is obliged upon him or fleeing from fighting the one who rules by kufr, both of which are great sins before Allah (swt). Accordingly it is not allowed for the one capable of changing Dar al-Kufr into Dar al-Islam to emigrate from it as long as he possesses the capability to change it into Dar al-Islam; this is the same in Turkey, Spain, Egypt and Albania without difference between them as long as they are ruled by the system of kufr.