Bukhari

Hadith Commentary:
These verses were revealed concerning the Battle of Tabuk.
Tabuk is located on the northern border of the city of Madinah from Makkah.
The distance from Madinah Munawwarah to Tabuk is twelve stages (manzils).
At that time, the Christians ruled over Syria. When the Prophet (sallallahu alayhi wa sallam) returned to Madinah Munawwarah after completing the Battle of Hunayn, he received news that Christian armies were gathering at the place of Tabuk and were preparing to attack Madinah. The Prophet (sallallahu alayhi wa sallam) himself decided to take the initiative in defending against them.
Accordingly, thirty thousand troops joined him (sallallahu alayhi wa sallam). However, the season was one of intense heat, and it was the time for the dates to ripen and be harvested, upon which the livelihood of the people of Madinah largely depended. The confrontation was also with a regular army, and that too the army of a great empire of its time, and the journey was long and distant. For this reason, the courage of some faltered, and the hypocrites (munafiqun) made many excuses. Still, when the Christians learned of the Muslims’ preparations despite the unfavorable circumstances, their own resolve weakened, and they did not dare to march forth.
The army of Islam, after waiting for a period, returned (as mentioned in Surah at-Tawbah).
In the noble verses: ﴿يَعْتَذِرُونَ إِلَيْكُمْ إِذَا رَجَعْتُمْ إِلَيْهِمْ﴾ (, at-Tawbah: 94),
there is mention of the hypocrites related to this battle. The world is a workshop of action; those who shirk when the time comes are, in Islamic terminology, referred to by the word “munafiq” (hypocrite), because Islam is entirely the name of a practical life. It is true:
“By action, life becomes both Paradise and Hell;
This earthly being, by its nature, is neither of light nor of fire.”

Hadith Commentary:
1.
There are two types of obligations (fara’id):
➊ Fard ‘Ayn ➋ Fard Kifayah.
Fard ‘Ayn is that which is individually obligatory upon every legally responsible (mukallaf) Muslim. There may be some concession in this obligation, but it is never waived.
For example:
The five daily prayers, etc. Fard Kifayah is that which is collectively obligatory upon the Muslims as a whole, but if some fulfill it, the rest are absolved.
If no one fulfills it, then all are sinful. For example:
The funeral prayer, etc.

2.
Whether jihad is fard ‘ayn or fard kifayah is a matter in which we have fallen into excess and negligence.
Among us, some jihadist organizations hold the position that, regardless of circumstances, jihad is always fard ‘ayn, and whoever has never participated in jihad, his faith is in danger and without it he is not entitled to Paradise. On the other hand, some people do not even consider jihad to be fard kifayah, let alone obligatory, and do not even regard it as recommended (mustahabb), and they present such a concept of jihad that the very idea of jihad is distorted. In our view, jihad is sometimes fard ‘ayn and sometimes remains fard kifayah. In the following three situations, jihad becomes fard ‘ayn:
➊ When the enemy attacks the territory of the Muslims, then fighting against them is fard ‘ayn, as Imam Ibn Taymiyyah rahimahullah says: “When the enemy attacks, there is no room for disagreement regarding the obligation of jihad against them, because there is consensus (ijma‘) on the obligation of jihad to protect one’s religion, honor, and life from the enemy.”
(Majmu‘ al-Fatawa: 5/537)
➋ When the Muslim leader (amir) gives a general command for jihad, then it is fard ‘ayn to go forth for jihad in obedience to that amir, as is evident from the verses and hadith presented by Imam Bukhari rahimahullah.
By “amir” is meant the legitimate (shar‘i) leader. Both of these situations are independently established.
➌ In the case of direct confrontation with the enemy, jihad also becomes fard ‘ayn. For example:
Jihad may be fard kifayah upon a person, but when he reaches the battlefield where fighting with the enemy is ongoing, then this fard kifayah, in his case, takes the form of fard ‘ayn.
This form of jihad as fard ‘ayn is semi-permanent, because fundamentally jihad is fard kifayah, but upon reaching the battlefield, it takes the form of fard ‘ayn.
In any case, from this hadith it is understood that when the imam gives the command for general mobilization (nafir ‘aam), then at that time jihad becomes fard ‘ayn.
However, in its general sense, jihad is always obligatory, as Hafiz Ibn Hajar rahimahullah writes:
It is also established through research that jihad against the disbelievers is obligatory upon every Muslim, whether he strives with his hand, or with his tongue, or with his wealth, or with his heart by opposing them.
(Fath al-Bari: 6/47)

3.
This hadith does not negate migration (hijrah) in an absolute sense; rather, after the conquest of Makkah, migration from Makkah to Madinah was abrogated, because if one is in a place where it is not possible to practice the matters of religion, then migration from there is still obligatory, and there is consensus on this.

Hadith Commentary:
That is, after the conquest of Makkah, it itself became part of Dar al-Islam, so there is no longer any question of migrating from there to Madinah.
This does not mean that the process of migration (hijrah) has ended altogether. As far as the general aspect of migration is concerned—that is, migration from any land of disbelief (dar al-harb) to the land of Islam (dar al-Islam)—its ruling still remains, but there are certain conditions for it which must be observed.
That is, jihad will remain obligatory until the Day of Judgment. In another hadith, it is stated that since Allah sent me, jihad will continue until the Day of Judgment, until finally my ummah will confront the Dajjal.
Jihad is one of the greatest pillars of Islam and is a communal obligation (fard kifayah), but when, in a certain place, the Muslims of a country are unable to face the disbelievers, then it becomes obligatory upon their neighbors, and in this way, upon all the Muslims of the world. If it is neglected, all become sinful.
Similarly, when disbelievers attack the land of the Muslims, jihad becomes obligatory upon every Muslim, even upon women, the elderly, and children.
In our times, a few worldly, sycophantic, deceitful, and treacherous maulvis, for the sake of the disbelievers, have misled the general Muslims by saying that jihad is no longer obligatory. They should fear Allah and it is necessary for them to repent. The obligation of jihad will remain until the Day of Judgment.
However, it is necessary that first, allegiance (bay‘ah) be given to a just imam, and the warring (muharib) disbelievers be given notice as promised. If they do not accept Islam or pay jizyah, then, relying upon Allah, war should be waged against them. Causing turmoil, corruption, and the killing of women and children is not permissible in any Shari‘ah.
(Wahidi)
In the explanation of the word jihad, Hafiz Ibn Hajar rahimahullah says:
“Al-jihad, with a kasrah under the letter jim, originally in language means hardship. It is said: ‘I strove (jahadtu) with hardship.’ In the Shari‘ah, it means exerting effort in fighting the disbelievers. It is also used for striving against the self (nafs), Satan, and the wicked (fussaq). As for striving against the self, it is in learning the matters of religion, then acting upon them, then teaching them. As for striving against Satan, it is in repelling the doubts he brings and what he beautifies of desires. As for striving against the disbelievers, it occurs with the hand, wealth, tongue, and heart. As for striving against the wicked, it is with the hand, then the tongue, then the heart.” (Fath al-Bari)
That is, the word jihad, with a kasrah under the jim, in language refers to hardship, and in the Shari‘ah, it refers to fighting the warring (muharib) disbelievers. This word is also used for striving against the self, Satan, and the wicked. Thus, jihad with the self is to acquire religious knowledge, then to act upon it, and then to teach it to others. Jihad with Satan is to repel the doubts he brings and to repel all that he beautifies of desires; this is jihad with Satan. Jihad against warring disbelievers is with the hand, wealth, tongue, and heart. Jihad against the wicked and immoral is to prevent them from evil deeds with the hand, then with the tongue, then with the heart.
The meaning is that when a mujahid sets out for jihad, then his sleeping, sitting, walking, feeding and watering his horse—all become acts of worship. So what other act of worship can be equal to jihad? However, if someone remains constantly engaged in worship without a moment’s rest, perhaps it could be equal to jihad, but who can do this?
From another hadith, it is understood that the remembrance of Allah (dhikr Allah) is even superior to jihad. In one hadith, it is stated that there is no deed greater than worship in the ten days (of Dhul-Hijjah). There is no contradiction in these hadiths; rather, each is superior to all other deeds in its own time and place. For example, when the disbelievers’ power is increasing, jihad will be superior to all deeds, and when there is no need for jihad, then the remembrance of Allah will be the most superior.
In one narration, the Prophet sallallahu alayhi wa sallam said:
«رجعنا من الجهاد الأصغر إلى الجهاد الأكبر» That is, he called self-discipline and spiritual exercise the greater jihad. (Wahidi)

Hadith Commentary:
➊
After the conquest of Makkah, it itself became Dar al-Islam, so now the question of migrating from here to Madinah Tayyibah does not arise at all.
This hadith does not mean that the process of migration (hijrah) has ended altogether; rather, the command to migrate from any land of disbelief (dar al-harb) to a land of Islam (dar al-Islam) in the world still remains, but there are certain conditions for it which will be explained later. However, the obligation of jihad will remain until the Day of Resurrection.
In one hadith it is stated:
“Since Allah, the Exalted, has sent me, jihad will continue until the Day of Resurrection, until the last group of my ummah fights against the Dajjal.”
(Musnad Ahmad 3/345)

➋
Although jihad is not included among the fundamental pillars of Islam, the virtue and importance that Islam has assigned to it should never be ignored in any way. Thus, the Messenger of Allah (sallallahu alayhi wa sallam) has described jihad as the peak of the hump of the religion of Islam.
(Musnad Ahmad: 5/234)

Sahih al-Bukhari Hadith No: 3189, Chapter: «بَابُ إِثْمِ الْغَادِرِ لِلْبَرِّ وَالْفَاجِرِ:»
Relevance between the Chapter and the Hadith:
In the chapter heading, Imam al-Bukhari rahimahullah has made it clear that treachery (deceit) is a grave sin, whether the treachery is committed against a righteous person or a sinner; in every case, the treacherous person commits the sin of treachery. After the chapter heading, Imam al-Bukhari rahimahullah has narrated a hadith from Sayyiduna Ibn Abbas radi Allahu anhuma, which alludes to the fact that “Makkah” is a sacred city and that fighting of any kind therein is forbidden in the sight of Allah. However, when we look at the context, the people of Makkah broke the covenant they had made with the Noble Prophet sallallahu alayhi wa sallam, thus they committed treachery. They aided the Banu Bakr against the Banu Khuza‘ah, so Allah Ta‘ala, as a punishment for this crime, gave them the severest penalty: permission was granted to kill them even in the sacred city of Makkah. Thus, from here, their being treacherous is established, and they were given the severest punishment, that permission to fight in the sacred city was granted to the believers through the Noble Prophet sallallahu alayhi wa sallam because they were treacherous, and treachery is a major sin. This is the connection between the chapter heading and the hadith. Hafiz Ibn Hajar rahimahullah also mentions this connection; he writes:
«و يحتمل أن يكون أشار بذالك إلى ما وقع من سبب الفتح الذى ذكر فى الحديث و هو غدر قريش بخزاعة حلفاء النبى صلى الله عليه وسلم لما تحاربوا مع بني بكر حلفاء قريش، فأمرت قريش بني بكر و أعانوهم على خزاعة و بيوتهم فقتلوا منهم جماعة.» [فتح الباري، ج 6، ص: 350]
Ibn al-Munir rahimahullah writes:
«وجه مطابقة الترجمة لحديث مكة، أن النبى صلى الله عليه وسلم نص على أنها اختصت بالحرمة إلا فى الساعة المستثناه و ليس المراد حرمة قتل المؤمن البر فيها.» [المتواري، ص: 200]
“The reason for the correspondence between the chapter heading and the hadith regarding Makkah is that the Noble Prophet sallallahu alayhi wa sallam specifically stated: ‘The sanctity of Makkah was not violated except in this exceptional instance (the permissibility of fighting in Makkah, which has been mentioned in previous pages), and by its sanctity it is not meant that a believing, righteous person should be killed therein.’”
Benefit:
Some deniers of hadith raise an objection to the aforementioned hadith, namely the statement of the Noble Prophet sallallahu alayhi wa sallam: «لا هجرة و لكن جهاد و نية» meaning, “There is no migration (hijrah) but jihad and intention remain.”
These people claim that the Noble Qur’an maintains the obligation of migration until the Day of Judgment, as Allah Ta‘ala says:
«﴿وَالَّذِينَ آمَنُوا مِنْ بَعْدُ وَهَاجَرُوا وَجَاهَدُوا مَعَكُمْ فَأُولَئِكَ مِنْكُمْ﴾» [الانفال : 75]
“And those who believed afterwards and migrated and fought alongside you, then they are of you.”
After quoting the above verse, their claim is that the hadith in which the act of migration is ended is, due to its contradiction with the verse, inapplicable.
In reality, this is a great misunderstanding that arises from a superficial reading of the Qur’an and the ahadith.
In the hadith of the Messenger sallallahu alayhi wa sallam, there is absolutely no ruling that the command of migration is abrogated; rather, consider carefully the statement of the Noble Prophet sallallahu alayhi wa sallam: “There is no migration after the conquest of Makkah,” meaning that for those Companions, the obligation of migration was lifted after the conquest of Makkah, not that the command of migration was abrogated. A well-known principle of hadith is that one hadith explains another. According to some narrations, a difference of opinion arose among the Companions radi Allahu anhum on this very issue, so a group of the Companions radi Allahu anhum came to the Noble Prophet sallallahu alayhi wa sallam. Khabbab ibn Abi Umayyah narrates:
«أن رجلا من أصحاب رسول الله صلى الله عليه وسلم قال بعضهم أن الهجرة قد انقطعت فاختلفوا فى ذالك، قال: فانطلقت إلى رسول الله صلى الله عليه وسلم فقلت: يا رسول الله صلى الله عليه وسلم! أن أناسا يقولون، أن الهجرة قد انقطعت، فقال رسول الله صلى الله عليه وسلم أن ”الهجرة لا تنقطع ما كان الجهاد.“» [مسند احمد، ج 27، ص: 142، صححه الحافظ ابن حجر رحمه الله فى الإصابة]
“Some of the Companions of the Messenger sallallahu alayhi wa sallam said that the series of migration had ended. There was a difference of opinion on this issue (among the Companions), so I went to the Noble Prophet sallallahu alayhi wa sallam and said: ‘O Messenger of Allah sallallahu alayhi wa sallam! People are saying that the command of migration has ended.’ So he sallallahu alayhi wa sallam said: ‘Indeed, the command of migration will not end as long as jihad continues.’”
Imam al-Tahawi rahimahullah has mentioned in Mushkil al-Athar the hadith:
«لا تنقطع الهجرة ما قوتل الكفار.» [شرح مشكل الآثار للطحاوي، ج 7، رقم: 2631]
“As long as there is fighting against the disbelievers, migration will remain.”
From these ahadith it is clear that as long as jihad continues, the command of migration will also remain. Therefore, the meaning of “There is no migration after the conquest of Makkah” is that for those Companions who migrated on the day of the conquest of Makkah, the obligation of migration was lifted, not that the command of migration was ended until the Day of Judgment.

Hadith Commentary:
This hadith has already been mentioned several times before.
Imam al-Bukhari rahimahullah has indicated in this that, despite the fact that it was a sacred city and fighting therein was not permitted by Allah for anyone, yet because the people of Makkah acted treacherously and broke the covenant they had made with the Prophet sallallahu alayhi wa sallam, and supported Banu Bakr against Banu Khuza‘ah, Allah Most High, as a punishment for this crime, permitted His Messenger sallallahu alayhi wa sallam to fight and kill them even in such a sacred city.
From this, it is derived that treachery is a grave sin and its punishment is very severe.
This is the very purpose of the chapter.
Conclusion! All praise is due to Allah, then all praise is due to Allah, that today is Friday and it is the time of Duha (forenoon).
On such a blessed day, I am completing the writing of Part 12. This lengthy part, from beginning to end, consisted of the Book of Jihad, in which many subsidiary issues also appeared.
The way in which Imam al-Bukhari rahimahullah has presented the pros and cons of Islamic jihad in this blessed book, in the light of the Noble Qur’an and the statements of the Messenger of Allah sallallahu alayhi wa sallam, could not have been surpassed.
Along with this, the Islamic theory of politics, the Islamic system of governance, the conduct of Muslims with non-Muslims, the etiquettes of jihad, and many social issues have been discussed in such detail that those who study attentively will have their hearts and minds illuminated. And in today’s worst era, when, on the basis of denial of religion, songs of civilization and progress are being sung,
as a result of which the entire world of humanity is increasingly falling prey to insecurity and immorality,
at the very least, for the youth of Islam, whom Allah has granted sound nature, the study of this part of this blessed book will grant them much insight.
This humble servant has tried, in the translation and explanations, to render every word of the noble hadiths into idiomatic Urdu in the best possible manner, and, with brevity and conciseness, to leave no aspect incomplete.
Now, it is for the experts of the field to decide to what extent I have succeeded in this pure objective.
Allah knows best how many mistakes I may have made, for which I already confess, and I express my gratitude in advance to those noble scholars and esteemed persons who, by informing me of any real error, will give me the opportunity to review it.
And, under the principle that “man is composed of error and forgetfulness,” they will excuse me.
O Allah! Just as You have enabled me to reach this point and complete these parts, grant me the ability to complete the remaining sections as well, and to all my supporters who are participating in the service, dissemination, and study of this blessed book, O Allah! grant them the best of rewards, and make this a means of salvation for all of them on the Day of Resurrection. Amin, by Your mercy, O Most Merciful of the merciful.
The humble servant, Muhammad Dawood Raz al-Salafi al-Dehlawi, resident of Masjid Ahl al-Hadith, 4121 Ajmeri Gate, Delhi, India.
21 Jumada al-Thani 1391 AH

Hadith Commentary:
➊
The aforementioned hadith has been mentioned multiple times previously.
Imam Bukhari rahimahullah has derived several rulings from it.
At this point, the purpose is to show that without a doubt, Makkah is a sanctuary (haram) and fighting therein is forbidden, but the people of Makkah betrayed the Messenger of Allah sallallahu alayhi wa sallam and violated the covenants they had made with him.
They aided Banu Bakr against Banu Khuza‘ah, so Allah, in retribution for their crime, made it permissible for His beloved Messenger sallallahu alayhi wa sallam to fight and kill them in the sacred city and in the sacred months.

➋
From this, it is understood that treachery is a very grave sin and its punishment is very severe.
Some commentators have related the relevance to the chapter heading by stating that this hadith contains the command to set out for jihad at the order of the Imam.
This necessitates obedience to the Imam and that one should not turn away from him and thereby prove treacherous.
It is also mentioned that the Messenger of Allah sallallahu alayhi wa sallam did not act treacherously towards the people of Makkah in fighting them, because Allah made it permissible for a certain period.
If Allah had not made it permissible, he would never have fought in that sacred place and during the sacred months.

Hadith Commentary:
What is specifically meant here is the migration (hijrah) from Makkah to Madinah.
Previously, when Makkah was not a land of Islam (dar al-Islam) and Muslims did not have freedom there, migration from it became necessary.
But now Makkah has come under Islamic governance.
Therefore, there is no longer any question of migration from here.
This absolutely does not mean that the command of hijrah itself has been abrogated.
Because as long as the world exists and as long as the struggle between disbelief and Islam continues, it remains obligatory to migrate from any region where Muslims do not have the freedom to practice the commands of Islam, to a land of Islam (dar al-Islam).
The literal meaning of hijrah is “to leave”; in Islamic terminology, it means leaving one’s homeland for the sake of Islam and residing in a land of Islam (dar al-Islam). If this migration is undertaken for the pleasure of Allah, according to the prescribed principles, it holds a great status in Islam.
And if it is done for worldly gain or any other corrupt motive, then such a migration has no reward with Allah.
As Imam Bukhari rahimahullah has already narrated at the very beginning the hadith “Actions are only by intentions (Innama al-a‘malu bi’l-niyyat).”
The same ruling applies in this era of tribulation.
Those who are known as “migrants” (muhajir) in any country must themselves decide what kind of migrants they are.
﴿Bali al-insānu ‘alā nafsihi basīrah wa law alqā ma‘ādhirah﴾ (al-Qiyamah: 14, 15)
This means that people should look into their own selves and decide for themselves regarding their own state.

Hadith Commentary:
➊
In this hadith, the migration (hijrah) referred to is the migration from Makkah al-Mukarramah to Madinah al-Tayyibah.
Previously, when Makkah al-Mukarramah was a land of disbelief (dar al-kufr) and Muslims were not permitted to live according to Islam, it was obligatory to migrate from there. However, when Makkah was conquered and became part of the Islamic state, then the question of migrating from there no longer remained.

➋
This by no means implies that the ruling of hijrah itself has been abrogated; rather, even now, wherever Muslims are not free to practice the commands of Islam, it is obligatory to migrate from there to the land of Islam (dar al-Islam). In fact, as long as the world exists and the struggle between disbelief and Islam continues within it, the door of hijrah cannot be closed.
However, under the name of hijrah, killing, bloodshed, or looting is absolutely not permitted, as in our context, many movements have arisen under this name.

Hadith Commentary:
During the era of the Messenger (sallallahu alayhi wa sallam), the process of migration (hijrah) ended with the conquest of Makkah, because Makkah itself became a land of Islam (dar al-Islam), and Muslims were granted the freedom to live there. However, this ruling remains in effect until the Day of Judgment: at any time, in any era, if necessary, Muslims may migrate from a land of war (dar al-harb) to a land of Islam (dar al-Islam).

Therefore, it is stated that maintaining a sincere intention to preserve one’s faith and religion is incumbent at all times and in every era.

Alongside this, the institution of jihad also remains until the Day of Judgment. Whenever there is a confrontation between disbelief and Islam in any place, and the Islamic leader announces jihad, it becomes obligatory upon every Muslim to respond to his call. When Makkah was conquered, permission for defensive warfare was granted for a short period, which was necessary for the establishment of peace there. Later, that permission was soon revoked, and now fighting in Makkah is prohibited forever.

Makkah is a sanctuary for all, and it will remain so until the Day of Judgment.

Bakkah the Blessed:
In the aforementioned narration, mention is made of the sacred city, which is also referred to in the Noble Qur’an by the word “Bakkah.” We present to our readers some details on this subject from the pen of Maulana Abul Jalal Nadwi.

Maulana is among those graduates of Nadwah who have mastery over ancient Hebrew and Syriac languages, and he has published several scholarly articles on this topic in academic journals. Under the title “Bakkah the Blessed,” we present a portion of one of his scholarly articles from Ma’arif, page 2, volume 6, for our readers.

We hope that the people of knowledge will study it attentively.

The author of the article has passed away; may Allah grant him Paradise, ameen.

It is mentioned in the Torah that when Ibrahim (alayhis salam) left his ancestral homeland by the command of God, he traveled in the land of Canaan from the place of Shechem to Moreh. (Genesis 12:6)

Shechem is the name of the place now called Nablus; the location of Moreh is a subject of discussion.

When Ibrahim (alayhis salam) reached this place during his journey, he witnessed a manifestation of the Lord of the worlds. At the place of this manifestation, he built an altar for God. (Genesis 12:7)

According to the Torah, besides this place, Ibrahim (alayhis salam) and his sons and grandsons designated other places as places of worship, but in terms of antiquity, the first sanctuary was the one near Moreh.

The name Moreh is mentioned in the Bible in two places: one Moreh was located opposite Gilgal, in the land of the Canaanites, west of the Jordan, where, in the time of Judge Gideon, the Israelites fought the Midianites. (Deuteronomy 11:30 and Judges 7:1)

The second Moreh is mentioned in the Psalms. The translators of the Bible have made every effort to obscure the mention of this Moreh, but hiding the truth is a very difficult task. The following is the translation of the hints of Dawud (alayhis salam) in Urdu:

“O Lord of hosts! How lovely are Your dwellings! My soul longs, even faints, for the courts of the Lord; my heart and my flesh cry out for the living God. Even the sparrow has found a home, and the swallow a nest for herself, where she may lay her young—Your altars, O Lord of hosts, my King and my God. Blessed are those who dwell in Your house; they will still be praising You. Selah. Blessed is the man whose strength is in You, whose heart is set on pilgrimage. As they pass through the valley of Baca, they make it a place of springs; the early rain also covers it with blessings. They go from strength to strength; each one appears before God in Zion.” (Psalm 84)

The translation of the sixth and seventh verses in English is also approximately the same, and it seems the translators have intentionally erred in the translation. The correct translation is as follows:

Hebrew: “Ba’avor b’emeq ha-baka, ma’ayan yesituhu. Gam berakhot ya’ateh moreh, yelchu me-chayil el-chayil, yera’eh el Elohim b’Tziyon.”

“They walk in the plain of Bakkah, pass by a well, all blessings cover Moreh, they go from strength to strength, they fear the God of Zion.”

Moreh is, in fact, the same word that we find in the Noble Qur’an as Marwah.

Allah said: “Indeed, Safa and Marwah are among the symbols of Allah.” (Qur’an 2:158)

From Psalm 84, it is explicitly established that there is a House of Allah, a well, and a Marwah in the valley of Bakkah. This demonstrates the great status and importance of the Ka’bah. According to our Christian clergy, it is not appropriate for people’s hearts to develop reverence for the Ka’bah, so they have deliberately erred in the translation of Psalm 84. In any case, the Bible mentions two places named Moreh: one near Gilgal, i.e., in the land of Palestine, and one in the valley of Bakkah.

Now the question arises: near which Moreh was the first sanctuary of Ibrahim (alayhis salam)?

In 9 AH, a delegation of Christians from Najran came to Madinah. As is evident from many verses of Surah Al ‘Imran, these Christians engaged in religious debates with the Jews, Muslims, and polytheists. During these debates, the question was also raised: which was the first sanctuary of the Abrahamic faith? In response, Allah said:

﴿إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَكًا وَهُدًى لِلْعَالَمِينَ (96) فِيهِ آيَاتٌ بَيِّنَاتٌ مَقَامُ إِبْرَاهِيمَ وَمَنْ دَخَلَهُ كَانَ آمِنًا وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا وَمَنْ كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ الْعَالَمِينَ﴾ (Aal ‘Imran: 196)

“Indeed, the first House [of worship] established for mankind was that at Bakkah—blessed and a guidance for the worlds. In it are clear signs [such as] the standing place of Ibrahim. And whoever enters it shall be safe. And [due] to Allah from the people is a pilgrimage to the House—for whoever is able to find thereto a way. But whoever disbelieves—then indeed, Allah is free from need of the worlds.”

There is no trace in the entire history of the Jews of any sacred sanctuary near the Moreh by Gilgal, so it is certain that the first sanctuary of the Abrahamic faith is the one mentioned in the Psalms, and that is the Ka’bah.

The most well-known name of the city or region in which the Ka’bah is located is not Bakkah, but Makkah. In the Noble Qur’an, it is also mentioned once by the name Makkah. In the verse under discussion, the less well-known name is preferred over the more famous one. There are two reasons for this: first, it was intended to inform the People of the Book that the Moreh near which the first sanctuary mentioned in the Torah should be, is not near Gilgal, but is located in the valley of Bakkah, which is mentioned in the Psalms. Second, Makkah is actually a modified form of the name Bakkah; the written name of this city was Bakkah, but in common speech it became Makkah.

The oldest inscription in which we find the name “Makkah” is the Noble Qur’an, but the name Bakkah is found in the Psalms before the Qur’an. When the Messenger of Allah (sallallahu alayhi wa sallam) was 35 years old, the Quraysh rebuilt the Ka’bah. At that time, some stones were found in the foundation of the Ka’bah, on which some inscriptions were engraved. The Quraysh summoned a Jewish and a Christian monk from Yemen to read those inscriptions. On the side of one stone was written: “Ana lillah dhu Bakkah—I am Allah, the Lord of Bakkah. Hafiztuha bisab’ati amlak hunafa—I have protected it with seven monotheistic angels. Baraktu li ahliha fil ma’i wal lahm—I have blessed its people in water and meat.” There are some other words in different narrations, but all the narrations agree on the words we have quoted. According to the narrations, this inscription was found in the foundation of the Ka’bah built by Ibrahim (alayhis salam).

Truly, this is the House in which the glory of Islam is concealed; from it, the greatness of the Master of Faran is manifest. The secret...

Hadith Commentary:
(1)
In the era of the Messenger (sallallahu alayhi wa sallam), the series of migration (hijrah) ended as soon as Makkah was conquered, because Makkah had now become a land of Islam (dar al-Islam) and Muslims were granted the freedom to live there. However, this ruling remains in effect until the Day of Judgment: at any time, from anywhere, whenever necessary, Muslims may migrate towards a land of Islam (dar al-Islam). Therefore, maintaining sincere intention to preserve one’s religion remains incumbent everywhere and at all times.
Along with this, the series of jihad will also continue until the Day of Judgment.
Whenever and wherever there is a confrontation between disbelief (kufr) and Islam, and the Islamic leader announces jihad, it is obligatory upon every Muslim to respond to his call.
When Makkah was conquered, permission for defensive fighting was granted for a short period, which was necessary for the establishment of peace there; after that, this permission was revoked.
Now, fighting, warfare, and bloodshed in Makkah are prohibited forever.
Makkah is a sanctuary (dar al-aman).
This status of Makkah will remain until the Day of Judgment.

(2)
It should be noted that in Makkah, except for idhkhir (a type of grass), it is impermissible to cut any kind of grass, whether it is fresh or dry, because there is also a narration prohibiting the cutting of dry grass. However, within the boundaries of the Haram, vegetables, greens, and crops that people cultivate themselves are permissible to harvest.
(Fath al-Bari: 4/64)
In any case, Allah, the Exalted, has maintained the sanctity of Makkah since the day the heavens and the earth were created, and it will remain established until the Day of Judgment.

Hadith Commentary: Benefits and Issues: After the conquest of Makkah, due to the dominance of Islam, there is no longer a need to migrate (hijrah) from Makkah or any other place to Madinah Munawwarah, because with the prevalence and authority of Islam, now Muslims can openly practice their religion wherever they are, within their own tribes. However, the necessity to go out for jihad remains, and a person can also attain reward through good intention. Now, if the enemy attacks any region, it becomes an individual obligation (fard ayn) upon all the Muslims of that country to engage in jihad; except for those with valid excuses, no Muslim is exempt from this. But if an attack is made on another Muslim country or on Muslims elsewhere, and they are unable to defend themselves, then defending them becomes a collective obligation (fard kifayah). If no one comes to their aid, then all will be sinful. If, however, sufficient arrangements are made to help them as needed, then they will be absolved of sin. (Sharh al-Sunnah, vol. 1, p. 374.)

Hadith Commentary: Benefits and Issues:

Before the conquest of Makkah, when Makkah was under the control of the disbelievers and polytheists—who were mortal enemies of Islam and the Muslims—it was nearly impossible for any Muslim to live an Islamic life while residing in Makkah. And Madinah, which at that time was the only center of Islam and the sole institution for Islamic education and training on the face of the earth, it was necessary to gather the strength of the Muslims there. In such circumstances, migration (hijrah) was obligatory and held great virtue and importance.

When, in the 8th year of Hijrah, Allah Ta’ala established Islamic rule and dominance over the sacred city of Makkah, then the need for migration from Makkah ended. The Prophet sallallahu alayhi wa sallam announced on the very day of the conquest of Makkah that now the command of migration has ended. Therefore, now there is no migration from one’s area to Madinah. However, if a person lives in such a region where Islam and the people of Islam are not tolerated, and the faith and lives of the Muslims are not safe, and they cannot collectively defend themselves, but are rather forced to adopt disbelief, then they must leave such a region—if it is possible for them, and if they can find refuge elsewhere—then they should migrate from such a place.

Now, for the general people, the door to attaining the virtue and blessing of migration has been closed, but the path of jihad in the way of Allah remains open, as does the path of refraining from sins and evil deeds. And the one who abandons sins and prohibitions, the Prophet sallallahu alayhi wa sallam has also called him a muhajir (migrant). In the same way, with the intention of adhering to the commands of Allah Ta’ala and His religion, and especially with the intention of sacrificing everything for the sake of exalting the word of Allah, a person can attain happiness and virtue for himself.

The second announcement the Prophet sallallahu alayhi wa sallam made was that the greatness and sanctity of the city of Makkah has been continuing since ancient times, and this is not merely a custom or tradition, nor the decision of any individual, council, or government, but rather it is by the command of Allah Ta’ala, and it is for all time until the Day of Judgment. Although the proclamation of its sanctity was made by Ibrahim alayhis salam, because he rebuilt the Ka’bah and at that time settlement began in this place, which will now remain until the Day of Judgment.

➌ The requirement of this respect and reverence is that, by consensus, it is impermissible to hunt any animal within the boundaries of the Haram, or to frighten, disturb, or chase it. Whether a person is in the state of ihram or not, and according to the majority of the imams, whoever hunts within the boundaries of the Haram, upon him is the same expiation (fidya) as is due for hunting while in the state of ihram.

Likewise, there is consensus that within the boundaries of the Haram, it is impermissible to break or cut any tree that has grown naturally. However, as for idhkhir (a type of grass), vegetables, greens, or flowers which a person has cultivated through his own effort, it is permissible to cut and break them. And according to the majority of the imams, it is also permissible to break and cut such a tree which a person has grown by his own effort. But according to Imam Shafi’i rahimahullah, even cutting such a tree is not permissible, except that a miswak (tooth-stick) may be cut from it, and among the Hanabilah, Ibn Qudamah has given preference to the opinion of Imam Shafi’i rahimahullah. (Al-Mughni, vol. 5, pp. 185–186) (The discussion on killing and fighting is coming ahead.)

Explanation:
1:
The meaning of this hadith is that there is no longer a specific migration (hijrah) from Makkah to Madinah, because Makkah has now become a land of peace (dar al-salam). However, migration from a land of disbelief (dar al-kufr) to a land of peace (dar al-salam) will remain until the Day of Judgment, as is established from some ahadith. And the goodness and virtue from which people have been deprived due to the cessation of migration from Makkah can be attained through jihad and righteous intention.

Benefits and Issues:
Since before the conquest of Makkah, wherever a person was residing, after embracing Islam it was obligatory for him to migrate from there to Madinah. And Makkah was the center of all those places. After the conquest of Makkah, it became a land of Islam (dar al-Islam). Thus, there remained no meaning for migration (hijrah) from it. However, in the rest of the world, wherever circumstances are adverse, migration is required and rewarded for the protection of one’s Islam and faith. And likewise, jihad will also continue until the Day of Judgment.

(1) Lā hijrah: Its meaning is not that migration (hijrah) has now completely ended, or that it is not permissible for any Muslim, under any circumstances, to migrate from the land of disbelief (dar al-kufr) to the land of Islam (dar al-Islam). Rather, the meaning of this hadith is that after the conquest of Makkah, there is no (obligatory) migration, as Imam Nawawi rahimahullah has stated: Our companions and other scholars have said: Migration from the land of war (dar al-harb) to the land of Islam (dar al-Islam) will remain until the Day of Judgment. Accordingly, they have provided two explanations for the aforementioned noble hadith [لَا هِجْرَةَ۔۔۔۔الخ ]: First, that after the conquest of Makkah, there is no migration from Makkah, because Makkah has become a land of Islam, and therefore, the concept of migrating from there does not arise. The second explanation is that the virtuous and significant migration which was required (in the early days of Islam) and through which its doers attained a distinguished status, that migration from Makkah has now ended. The honor of that migration has already been attained by every person who migrated before the conquest of Makkah. Now (after the conquest of Makkah), that honor of migration cannot be attained by anyone else, because after the conquest of Makkah, Islam has become honored and strong. See: (Sharh Muslim: 12/13, 13) For further details regarding migration, see: (Dhakheerat al-‘Uqba Sharh Sunan al-Nasa’i: 32/147)

(2) In this hadith, it is stated that there is no migration now, whereas in later ahadith it is mentioned that migration cannot end. Apparently, there seems to be a contradiction between these ahadith, but in reality, there is no contradiction; rather, reconciliation between these ahadith is possible, and it is as follows: The ahadith which state that migration ended after the conquest of Makkah mean that the migration which was obligatory before the conquest of Makkah, i.e., in the early days of Islam, has now ended, because Makkah has become a land of Islam, and therefore, migration from there is no longer required. And the ahadith which state that migration cannot end mean that migration from every land of war (dar al-harb) to the land of Islam (dar al-Islam) remains. In this case, migration from the land of war will continue in every era, and such migration will remain until the Day of Judgment. And Allah knows best.

(3) From this noble hadith, it is also understood that jihad is not an individual obligation (fard ‘ayn), but rather a collective obligation (fard kifayah). Thus, when some people fulfill it, the obligation is lifted from the rest; however, if all people abandon jihad, then in that case, everyone will be sinful.

(4) It is also understood from this hadith that when the Imam commands to go out for jihad, then it is obligatory for every person whom the Imam commands to go out. Imam Qurtubi rahimahullah has transmitted the consensus (ijma‘) of the scholars regarding this issue.

(5) This hadith encourages every good word and deed, and it also establishes that there is reward for every good intention, and that even the intention to abstain from every evil and sinful act is also a cause for reward.

Benefits and Issues:
➊ When the opportunity for jihad against the disbelievers arises, one should take advantage of it and participate practically in jihad.

➋ In a properly established Islamic government, jihad is undertaken by the order of the leader (amir). However, if such a situation does not exist and the Muslims of a certain region are being subjected to the oppression and tyranny of the disbelievers, then the Muslims themselves should organize and undertake jihad. In this case, the leader of jihad should be sent to whichever front is necessary.