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    Migration to Allah ( Ibn Qayyim ) Part1

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    Bismillah,ir-Rahman,ir-Rahim. Ashahadu An Laa illaaha illal llahu
    Wa Ash Hadu Anna Muhammadan Abdu Hu Wa Rasooluhu

    ''I bear witness that there is no deity but Allah
    who is without partner, and I bear witness that Muhammad (Peace be upon Him) is the Rasool.''
    "O Allah, Shower Your Peace come upon Muhammad and the family of Muhammad, as you have brought peace to Ibrahim and his family. Truly, You are Praiseworthy and Glorious. O Allah, Shower your blessing upon Muhammad and the family of Muhammad, as you have blessed Ibrahim and his family. Truly, You are Praiseworthy and Glorious." I am Satisfied with Allâh as My Rabb and Cherisher, I am Satisfied With Islam as My Din(religion) and I am satisfied with Muhammad as a Rasulallah (Messenger)sallallahu alaihi was salam . -----------------------------------------------Migration of the Heart

    The caravan departs, and the traveller enters into a foreign land. He becomes separated from the habits and customs associated with his homeland. This allows him to ponder carefully over his situation. He seeks the most important thing that helps in his journey to Allah, and that deserves his life's pursuance.
    The One in whose Hand is the guidance guides him to this most important thing that he seeks: "Migration to Allah and His Messenger". This migration is a fard (mandatory Islamic duty) on everyone at all times - it is the thing that Allah ta'ala requires from His 'ibad (slaves).
    Migration is of two types:

    1. Migration of the body from one land to another. The legislation regarding this type of migration is well known, and it is not our intention to discuss them here.
    2. The second type is the migration of the heart to Allah ta'ala and His Messenger sallallahu 'alayhi wa sallam. This is the only true hijrah; it must precede the bodily hijrah, which is its natural outcome.

    Fleeing unto Allah

    This hijrah requires an origin and a goal. A person migrates with his heart:

    • From loving other than Allah to loving Him;
    • From fearing and hoping and relying on other than Him(ALLAH); To fearing and hoping and relying on Him;
    • From calling upon, asking, surrendering to, and humbling oneself before other than ALLAH; To calling upon, asking, surrendering to, and humbling oneself before ALLAH.

    This is precisely the meaning of "fleeing unto Allah", as He ta'ala says:
    " ... flee unto Allah ... " [Al-Qur'an 51:50]
    And indeed, the tawhid[1]}Tawhid: Accepting and believing in the oneness. In reference to Allah ta'ala, it means to believe in) His existence and ownership of the
    Entire creation, which is sometimes referred to as the Tawhid of Rububiyyah (state of being the only True Lord or Rabb).(b) His possession of the highest attributes and most excellent names, which is sometimes referred to as the Tawhid of Names and Attributes.(c) Him as being solely worthy of worship and full obedience, which is sometimes referred to as the Tawhid of Ubudiyyah or Ibadah (worship), or of Ilahiyyah or Uluhiyyah (state of being the only True ALLAH (GOD) or Ilah). In reference to the Messenger sallallahu 'alayhi wa sallam, it is to believe in the uniqueness of his Message and in the obligation to follow him exclusively. This is sometimes referred to as the Tawhid of Ittiba' ( Of adherence). required from a person is to flee from Allah unto Him! Under this heading of "from" and "to" falls a great reality of tawhid.
    Fleeing unto Allah ta'ala includes turning to Him only for asking or worship or anything which proceeds from that. Thus, it includes the tawhid of Ilahiyyah which was the common point in the messages of all the messengers, may Allah bestows His praise and peace upon all of them.
    On the other hand, fleeing from Allah (unto Him) includes the tawhid of Rububiyyah and the belief in the Qadr (Allah's Divine Measure & Decree). It is the belief that whatever one hates or fears or flees from in the universe takes place by the Will of Allah alone. What He ta'ala wills will surely happen, and what He does not will never be and is impossible to happen.
    Thus when a person flees unto Allah, he would be fleeing unto him from a thing that occurred by His Will. In other words, he would be fleeing from Him unto Him!
    One who understands this well can then understand the meaning of the Messenger's sallallahu 'alayhi wa sallam words:
    " ... I seek refuge from You in You ... " [2]}This is a part from a hadith recorded by Muslim and narrated by 'A'ishah, radhiallahu 'anha, who said, "I missed Allah's Messenger one night. Then [after some search] my hand hit the soles of his feet in the Masjid. He had them erected [in sujud (prostration)] and was saying: 'O Allah! I seek refuge from Your wrath in Your acceptance, from Your punishment in Your pardon, and from You to You!' "
    And:
    " ... There is no shelter or escape from You except to You ... " [3]}This is a part of a hadith recorded by Al-Bukhari and Muslim and narrated by Al-Bara' ibn 'Azib who said that the Messenger (sallallahu 'alayhi wa sallam) instructed a man to say when he goes to bed: "O Allah! I submit myself to You, and turn my face unto You, and support my back unto You, and rely
    on You
    in all my affairs, hoping in You and fearing You; there is no shelter or escape from You except to You! I believe in Your Book that You have revealed and in Your Messenger that You have sent." Then he (sallallahu 'alayhi wa sallam) said, "Whoever says this and dies, he would die according to the Fitrah (pure nature)."
    There is nothing in the universe that one would flee or seek protection from but is created and originated by Allah ta'ala. Hence, one would flee from that which emanates from Allah's decree, will, and creation, to that which emanates from His mercy, goodness, kindness, and bounty. One is, therefore, fleeing from Allah unto Him, and seeking refuge in Him from Him!
    Understanding these two matters causes one's heart to stop being attached to other than Allah in fear, hope or love. He would then know that all that he flees from exists by the Allah's will, Command, power and creation. This would not leave in his heart any fear of other than his Creator and Maker. This in turn causes him to turn to Allah alone in fear, love and hope.
    Had it been that what one flees from were not under Allah's Will and Power, one would then be excused to fear that thing instead of Allah. This would be like running away from a creature to a more powerful one, without being totally confident that the second creature is powerful enough to protect him from the first one.
    This is quite different from the case of a person who knows that the One to whom he is running is the same as the One who decreed, willed, and created that from which he is fleeing. In the latter case, no interest in seeking other protectors should remain in the heart.
    So, understand well this important meaning in the Prophet's words above. People have explained them in many different ways, yet very few have realized this meaning which is their core and moral. This facilitation [in understanding] is indeed from Allah.
    Thus the whole matter resolves to fleeing from Allah unto Him. This is the meaning of the hijrah to Allah ta'ala. This further explains why the Messenger sallallahu 'alayhi wa sallam said:
    "A true migrator is one who abandons what Allah has prohibited." [4]}This is a part of a hadith recorded by Al-Bukhari and narrated by 'Abdullah ibn Amr that the Prophet sallallahu 'alayhi wa sallam said: "A Muslim is one whom other Muslims are safe from his tongue and hand; and a migrator is one who deserts what Allah has prohibited."
    This is also why Allah ta'ala mentions Iman and hijrah together in several places [e.g. Al-Anfal 8:72,74,75 & At-Tawba 9:20] - the two being closely linked, and each of them requiring the other.
    The Importance of Migrating to Allah

    In conclusion, the hijrah to Allah includes abandoning what He(ALLAH) hates and doing what He loves and accepts. The hijrah originates from feelings of love and hatred. The migrator from one place to another must have more love for the place to which he migrated than that from which he migrated, and these feelings are what led him to prefer one of the two places.
    One's nafs (self, soul), his whims and his devil keep calling him to that which is against what he loves and is satisfied with. One continues to be tested by these three things, calling him to avenues that displease his Rabb.
    At the same time, the call of Iman will continue to direct him to what pleases his Rabb. Thus one should keep migrating to Allah at all times, and should not abandon this hijrah until death.
    This hijrah becomes strong or weak [in the heart] depending on the state of the Iman. The stronger and more complete that the Iman is, the more perfect the hijrah. And if the Iman weakens, the hijrah weakens too, until one becomes unable to detect its presence or have the readiness to be moved by it.
    What is surprising is that you might find a man talking at great length and going into very fine details regarding the [physical] hijrah from the land of disbelief (Dar al-Kufr) to the land of Islam (Dar al-Islam), and regarding the hijrah which ended with conquering Makkah, even though this type of hijrah is incidental, and he may never have to do a thing with it in his whole life. [5]}This applies mostly to a person who is already in a land of Islam, and who does not need to undertake this kind of physical hijrah.
    But as for the hijrah of the heart, which continues to be required from him as long as he breathes, you find that he does not seek any knowledge regarding it, nor does he develop any intention to undertake it! Thus he turns away from that for which he has been created, and which - alone - can save him, and involves himself in that which, of itself, cannot save him. This is the situation of those whose vision has been blinded, and whose knowledge is weak regarding the priorities of knowledge and action.
    Indeed, Allah is the One from Whom we seek help, and He alone does facilitate our matters. There is no god except Him and no Rabb other than Him.
    Description of a Migrator to the Messenger

    Migration to the Messenger sallallahu 'alayhi wa sallam is a knowledge that has been [mostly] lost [from among people]; only its name continues to exist. It is a practice that has been abandoned; only its outline remains. It is a road whose milestones have been obliterated by wild animals, and whose water sources have been dried up by the enemies.
    Thus the person who takes this road is a stranger among people, unique in his surroundings, distant [from others] despite his physical closeness, lonely despite numerous neighbours. He is unhappy with what pleases [the common] people, and [often] satisfied with what depresses them. He resides when they travel, and travels when they reside. He is alone in the Way that he chose for seeking his goal, feeling no satisfaction until he achieves it. He is with the people in his body, but away from them by virtue of his goal. Their eyes sleep indifferently, neglecting to seek the Guidance; but he spends his nights awake. They are too lazy for migration to the Prophet sallallahu 'alayhi wa sallam, while he is totally engrossed in its pursuit. They scorn his indifference to their ideas; and they blame him for criticizing their ignorance and inconsistencies. They cast their doubts on him, and they keep close watch over him.
    They wait hopefully for death to rid them of him. He responds to them with what Allah says:
    "Say [Muhammad]: "Do you await for us anything except one of the two best things (martyrdom or victory), while we await for you that Allah will afflict you with a punishment from Himself or at our hands. So wait, we too are waiting with you." [Al-Qur'an 9:52]
    And:
    Rabb (Lord) is Ar-Rahman (the Most Merciful), whose help is to be sought against that which you attribute unto Him [of falsehoods]." [Al-Qur'an 21:112]
    He further reminds them [with what an Arab poet once said]:
    "Both we and you will die, And the true loser at the time of reckoning is he who will then feel sorry."
    Definition of Migration to the Messenger

    Migration to the Prophet sallallahu 'alayhi wa sallam is a most important matter. It is a long and difficult way for those who are not prepared for it, as a poet once said:
    "It is far for him who is lazy or who tires easily, But as for the one who has the longing, It is smooth and easy for him."
    By the Mercy of Allah, this migration is but a shining light to illuminate your darkness. It is a full moon lighting the earth from east to west and capable of lighting your gloom. It is a clear sweet stream of water capable of washing away the stains of your heart. It is the beginning of a great bounty of which you could be unaware.
    Listen now to the importance of this migration and to the evidence pointing to it. Be a judge of yourself before Allah: Are you among those who run away from it or among those who run toward it?
    The definition of this migration is: the soul's journey, in all matters of belief, in all desires of the heart, and in all legislative matters, to the origin of Guidance and the source of Light(Nur). This Guidance and Light came from the mouth of the truthful and trustworthy, Muhammad sallallahu 'alayhi wa sallam, whom Allah ta'ala describes as:
    "Your companion (Muhammad) is neither astray nor being misled. Nor does he speak of (his own) desire. It is only the Revelation with which he is inspired." [Al-Qur'an 53:2-4]
    A matter is acceptable only if the light of his Message shone over it; otherwise, it deserves to be thrown into the seas of darkness. A witness is acceptable only if he is recommended by this praised one sallallahu 'alayhi wa sallam; otherwise, you can consider him among the doubtful and accused.
    How then could a man who is enslaved by his base instincts and worldly habits undertake this migration? A man who does not want to part with the place where he was born and raised? A man who says: "We only follow our fathers' ways, hold to their traditions, and trace their footsteps." How could he undertake it when his ancestors were incapable of doing so, and yet he relies totally on them to determine his way for success and salvation, claiming that their opinions should be better and sounder than his?
    If you investigate the reason for saying this you find it a combination of laziness and indifference.
    The Obligation of Migrating to the Messenger

    This migration [to the Messenger sallallahu 'alayhi wa sallam] is required from every Muslim. It follows directly from the [second part of the] Shahadah (the testimony proclaimed by every Muslim):
    "Muhammad sallallahu 'alayhi wa sallam is Allah's Messenger."
    Just as the first type of migration [to Allah] follows from the [first part of the same] Shahadah, that:
    "There is no true god except Allah."
    Every human being will be asked about these two manners of migration, both in the barzakh[6]}Barzakh: The period of death between the first life and the Resurrection. and on the Day of Resurrection. Qatadah (one of the Tabi'inTabi'un or tabi'in: Plural of tabi' or tabi'i (follower), which normally refers to a disciple of the Sahabah (Companions of the Messenger sallallahu 'alayhi wa sallam).) said:
    "The earlier and the later people will be asked two questions [on the Day of Judgement]: What did you worship, and what was your response to the messengers."Ibn al-Qayyim also attributed these words to Qatadah in Ighathat al-Lahfan. But he attributed them in Madarij as-Salikin to Abu'l-'Aliyah. Ibn Jarir at-Tabari also attributed them to Abu'l-'Aliyah, as is mentioned by Ibn Kathir in his Tafsir. This derives from what Allah ta'ala said in His Book (review Al-Qasas 28:62-74).
    These two matters are the content of the two parts of the Shahadah.
    Last edited by k.ibrahim; 1 Week Ago at 10:21 PM.


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