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At this point it was fard (compulsary) upon every muslim to immigrate to Madinah

. The prophet PBUH was one of the very last to immigrate, except Ali ibn Abi Tal
ib. Ali RA was entrusted to return back all the amanah (trusted items) to people
who gave to the prophet PBUH to protect. Otherwise Ali RA was the last to immig
rate to Madinah. Allah revealed many verses, around 8 or 9, every one getting mo
re stricter to immigrate to Madinah. Allah first encouraged to immigrate and the
n eventually threatened. In Surah Hajj, a surah revealed some say during the Hij
rah, Allah says "whoever immigrates for the sake of Allah, and they are killed o
r die, Allah will give them the best of all rewards... and Allah will enter them
into the best of places". Fast foward in surah Nisa which came down 2 years dow
n the line Allah says if you do not immigrate you are a major sinner and Allah w
ill punish you. One such verse is: "Those people whom the angels take their soul
s while they are commiting sins against themselves, the angels will say 'why are
you in this state?' they will say 'we were persecuted in this land?'. But the a
ngels will say 'couldn't you have gone to the land of Allah?'". Note this is the
sunnah of Allah; its always gradual. The first is an encouragement, then it bec
omes obligatory.
Ibn Abbass says a group of muslims remained in Mecca and in the Battle of Badr t
hey didn't tell others out of fear of persecution. So in the battle they were fo
rced to participate on the wrong side (however they didn't fight). Some of them
were even killed however by muslims. So Allah revelaed this verse for those peop
le, that the angels are basically asking "what are you doing? Why are you on thi
s side? How can you be fighting against the muslims?" And they will say "We were
weak" but the angels will say "you could have gone to another place i.e. Madina
h". Ibn Abbass says they were told by Allah to immigrate, so they have no excuse
here. But out of fear they stayed put. And then Allah revealed Surah Ankaboot w
hich says "There are those that say 'we are believers' - when he is slightly irr
itated, he considers the fitnah of the people to be as bad as the punishment of
Allah" i.e. he has no priority or sense: he faces a little bit of pressure and h
e cannot take it. Then Allah says "when the help of Allah comes, they say 'we ar
e believers'". That is when every victory for the muslims come they want to say
'oh yeah we are muslims'. In other words they want to be in Mecca and be muslims
. Why do they want to be in Mecca? Because its a world where property and wealth
is around them. One cannot take it to Madinah. The bulk of their livelihood is
left at Mecca; so immigration automatically means poverty. Thats the main point
here. Allah is saying they prefer living in Mecca for the sake of their wealth o
ver living in Madinah as instructed. So whenever blessing comes they say "oh we
are believers so we should share in the victory" but Allah finishes off by sayin
g "verily Allah knows what is in the hearts of the believers".
We have a story of one sahabah who coverted after the prophet PBUH immigrated to
Madinah. His name is Jundah ibn Dhamura. IBn Abbass tells us when Surah Nisa wa
s sent - this also shows us anytime Quran was revealed, all the muslims in Mecca
would be sent it. This shows us many things - of them is the importance of the
Quran. So when the verse of Nisa was sent which says "those who the angels come
to and they are wronging themselves, the angel will ask them 'what are you doing
?' and they will say they were weak; but Allah will not accept this except if th
ey were truly very weak, as in the case of this sahabi Jundah. In fact Allah rev
ealed this exception for Jundah. So Jundah ibn Dhamura was a sahabi that was so
weak, elderly and blind that he couldn't even walk. But when this verse came dow
n, he said "I am not one of those that have an excuse". He said "I will not spen
d another night in Mecca" and so he commanded his servent to lift him up on his
couch and talk with him outside the city, and he had tawaqqul he would find his
way to Madinah. But Allah was merciful and he met his death right outside of Mec
ca. On his deathbed he put his right hand on his left hand and said "Oh Allah th
is is my oath of alliegance to the prophet PBUH". He died in Taneem (basically n
ext to Masjid Aisha). When the news of his death came the sahabah said "how unlu
cky he almost made it" i.e. he didn't really make it but he tried (look at how s
trict the sahabah were here). At this Allah revealed the next verse in Surah Nis

a which said "except for those who are genuinely weak of the men, women and chil
dren that they cannot find a way out nor find a passage. For these people, perha
ps they will be forgiven". Note the word for perhaps used is 'assa' and Ibn Abba
ss comments that every 'assa' is certainty. Allah uses 'assa' to show the severi
ty for those who don't have a genuine excuse.
Now the whole issue of Hijrah and living in Darul Kufr and Darul Islam is very p
ertinent to our times today. It requires a long fiqh discussion but to summarise
a few major points, the ruling of Hijrah from Mecca to Madinah was fard ayn for
the muslims of that time. After the battle of Ahzab in the 5th year of the Hijr
ah, when it became clear the muslims are the more powerful, the ruling became mo
re laxed and after the conquest of Mecca this ruling was abbrogated. The prophet
PBUH said "there is no Hijrah after the conquest of Mecca" meaning the Hijrah f
rom Mecca to Madinah has been nullified. If anyone immigrates now they won't get
the reward promised by Allah for the immigration. Also it means the commandment
to immigrate to Madinah is abbrogated. This led to contraversy in later fiqh am
ong the four madhabs. Is it allowed to live in a land that is not islamic? In me
dival Islam when there was a true Islamic land, there were two opinions on this
issue.
1) Majority Hanafi, Hanbali and Shafi'i said its permissable to live in a land t
hats not Darul Islam with the condition he can live an Islamic life i.e. he can
pray without toture, not being forced to do haraam, has access to halal food etc
. This is based on a sahih hadith: a sahabi Fudayk came to Madinah and said "Oh
prophet PBUH the people are saying whoever does not do Hijrah will be destroyed
so I have been told to make Hijrah". His tribe is not a land of Islam; the proph
et PBUH said "Oh Fudayk establish the salah, avoid the sins, and live with your
people wherever you like". This hadith is as explicit as you can get. Fudayks pe
ople were mushriks and people were telling him because he is living with them he
is not a muslim. But clearly the prophet PBUH is telling him he can live with h
is people here.
2) Maliki school were stricter here. They said it's impermissable for a muslim t
o live in Darul Kufr if there is a Darul Islam. Andaloos, which was of course ma
liki, changed their perspective about muslims living in Darul Kufr. Post inquisi
tion what happened to the muslims was very sad; they were forced to eat pork, fo
rced to dress unislamically etc. The conquerer Ferdinand said the muslims would
be safe etc. But within the next 100 years the muslims were being persecuted. So
the maliki school is more stricter.
Now can we import these 500 year old fatawa? In India alone there are 200 millio
n muslims - where do you expect them to go? If you do the maths you will get hal
f a billion muslims living in minority lands. Scholars who say its waajib to imm
igrate are not talking sense or realism. Even in the time of the prophet PBUH Hi
jrah was only waajib because of the times. If any land becomes difficult to live
and practice ISlam in, then yes Hijrah will become waajib. For every land its f
or the scholars of the land to judge. In America, UK etc there is complete freed
om to practice Islam. So there is no need to immigrate. Those people who are the
most worried about the Hijrah should remain as they are religious. Those who do
n't care and are involved in sin should actually immigrate.
Back to the seerah! When did the prophet PBUH enter Madinah? Many say 12th Rabbi
Awwal; but this date is given for the birth date of the prophet PBUH, first dat
e of the Quran (which absolutely cannot be true since it came down in Ramadan) e
tc. Its just superstition in this sense. We dont know the true date as there isn
't an islamic calender. They monitored time by famous incidents "the year of the
elephant etc". And so the 'year of the Hijrah' was coined as the first islamic
year, and the month of the Hijrah was the first month. This corresponds to Septe
mber 622CE.

Now, Madinah at the time wasn't a continous populated city. Every tribe were in
their small areas. The very first settlement, the furthermost outside central Ma
dinah was In our days the city is so large now. The prophet PBUH arrived in Kuba
and waited for Ali ibn Ali Talib, Aisha RA and Asma RA. He waited around a week
for them - and when they arrived he entered Madinah with them. And its said he
entered Madinah on a friday. When the Ansar heard, they all dressed up and over
500 went to Kuba and accompanied the prophet PBUH back into Madinah. There is a
famous story the little girls were singing; this story for sure did not happen a
t the Hijrah. Its impossible because 'thaniyaa til wada'aa' has nothing to do wi
th Mecca. If this incident occured it happened after the battle of Thabuk. 'Than
iyaa til wada'aa' is literally on the oppisite side of Kuba so the story is clea
rly not true.
We do know the Ansar took the prophet PBUH into Madinah and then every sahaba wa
nted him to live with them. But it was decided to let the Prophet PBUHs camel wa
lk freely and where ever it sits and whomsoever's house is near to choose as the
Prophet's residence. Where the camel sat, the prophet PBUH said this is where h
is masjid will be built. The camel sat on a small plantation that was used by th
e people to dry their dates. There were a few trees; it was an open ground by an
d large and the villagers would dry their dates there. So after the prophet PBUH
sat down he said "who amongst my family (banu Najar) is the closest to the came
l?" Abu Ayyub al-Ansari said "I am from the banu Najar" and Abu Ayyub is the pro
phets 6th cousin. Remember the Arabs memorised their geneology. So Abu Ayyub sai
d "I am the closest to you" and so the prophet PBUH decided because of this loca
l geneology (which shows the rights of the relatives) the prophet PBUH wanted to
live with him.
The prophet PBUH lived at the house of Abu Ayyub al Ansari's for half a year whi
le he waited for his own house and masjid to be built. Abu Ayyub al Ansari was a
relatively upper middle class man so he had a two storey house that could easil
y allow the prophet PBUH, Abu Bukr RA and his other family to live in. And so Ab
u Ayyub and his wife moved upstairs; the prophet PBUH and Abu Bukr RA lived down
stairs. Ibn Hishaam mentions in the middle of one night Abu Ayyub was sleeping,
and in turning over he knocked over a jug of water. He became worried water woul
d go through the floor and drip onto the prophet PBUH. And so he woke his wife u
p and the two of them spent the entire night to soak up the water in fear one dr
op fell on the prophet PBUH and irritated him. In another narration it is mentio
ned Abu Ayyub was once with his wife, and he realised "we are walking above the
prophet PBUH" meaning their feet were above the head of the prophet PBUH. So the
y sit with their feet withdrawn in for the entire night. The next morning they g
o back down to the prophet PBUH and say "oh prophet PBUH please move up". The pr
ophet PBUH "the bottom floor is more easier for me" meaning he had guests etc. a
nd they are seperate above. Abu Ayyub said "we can never ever be on top of you o
n a roof that your head is over". So amazingly they disobeyed him out of respect
. So the prophet PBUH and Abu Bukr RA for the bulk of the time were upstairs (on
ly a few weeks they were downstairs). Its also narrated Abu Ayyub and his wife w
ould always cook the food, send the full dish up to the prophet PBUH and then ea
t the leftovers. And he would eat from where the prophet PBUH ate from only. One
day the food came down untouched and Abu Ayyub panicked - he rushed upstairs an
d said "what have I done? Is there something wrong etc?". The prophet PBUH said
"No, but the food has garlic in it". Aby Ayuub said "is garlic haraam?" The prop
het PBUH said "No - but I speak to those whom you don't speak to". Now look this
is uncooked garlic; it has a bad aftersmell. If you grind it and cook it there
is no issue. Indeed the prophet PBUH said "whoever eats garlic should not come t
o the masjid" - but otherwise garlic is no issue cooked (and no one eats garlic
raw anyway). So these are a few narrations about Abu Ayyub and the prophet PBUH
stayed at his house for around 6 months.
Back to the story of the camel: the camel sat down around a land that wasn't use
d for date palms, but used for drying the dates. The prophet PBUH said "who does

this land belong to?" And its said it belonged to some orphans (Sahal and Suhai
l). They said "Oh prophet PBUH this is a gift to Allah from us". The prophet PBU
H said "I will only take it with its due price". The prophet PBUH never operated
like this; and he negotiated a price with them and paid them the agreed money.
Further he ordered the date trees be cut down, and two corpses which were buried
in the land to be dug up and buried elsewhere. This shows the permissability of
digging up graves for a legitimate reason. Also you can cut down a tree in a ha
ram (even though the haram is so sacred that you can't even pluck a leaf) only i
n necessary situations i.e. for construction work. Note the very trees the proph
et PBUH cut down he used them to use the front and back walls of the masjid; the
other sides were built with bricks the sahaba constructed. Note the prophet PBU
H physically participated with the construction. He was apart of the line that w
as moving the bricks along etc. The sahaba told him to sit down but the prophet
PBUH refused and built the masjid with them. And its said the prophet PBUH began
saying lines of poetry/dua at the time recorded in Bhukari. They were all sayin
g it together just so time can go by. And its reported in took almost two weeks
to build the masjid. For its time it was very large. Even at our time it is quit
e big; some modern estimates have said it was around 100x130 feet (more of a squ
are than rectangle). Also we learn there were at least three main doors.
1. South side: Bab Rahmah (Door of Mercy)
2. West side: Bab Jibril (Door of Gabriel)
3. East side: Bab al-Nisa' (Door of the Women)
To this day there are pillars which say "Bab Rahmah", "Bab Jibril" and "Bab al-N
isa'" i.e. exactly where they used to be. The door of the women was changed beca
use Umar RA told the prophet PBUH men and women should not enter the asme door.
In addition to this there were private entrances to the masjid. These were three
public entrances but there were at least half a dozen private entrances directl
y from houses on the other side of the walls of the masjid. We know Abu Bukr RA
was one of those who house was attached to the masjid. The prophet PBUH on his d
eathbed said "every door to the mosque should be closed except for the door of A
bu Bukr RA". The prophet PBUH's house was connected to the masjid, seperated onl
y by a curtain. The roof of the masjid was also very low, and initially the prop
het PBUH only covered one area of the masjid with a roof (the northern portion)
which at a time was the one facing the kiblah. Anyone who wanted to spend the da
y in the masjid would have to spend it under shelter so that area was called the
Ahla Suffa. When the kiblah direction changed it swapped over. The prophet PBUH
eventually built a roof; only to protect from the sun (not coldness, rain etc).
In Bhukari it states once it rained and the entire masjid was muddy. But the pr
ophet PBUH still did full sujood. This shows the roof was leaking - it wasn't a
solid brick roof. In terms of expansion, Abu Bukr RA didn't touch the masjid; Um
ar RA was the first one to solidify it, pull pillars of wood and install a water
proof roof. He also expanded by 10/15 rows. Then Uthman RA did a major expansion
, by around 50%. The ummayad calipha in approximately 96H was the one who destro
yed the entire old mosque and built a fully expensive, decorative solid mosque.
He was also the one to incooporate the grave of the prophet PBUH and the house o
f Aisha RA inside the masjid. This is a common myth: the prophet PBUH was not bu
ried in the masjid. He was buried in his house and his house was outside the mas
jid. Al Waleed ibn Abdul Malik completely destroyed the mosque and rebuilt it ma
ssively. He is the only person to do this. Further he expanded it in all four di
rections; so he add 15 rows towards the direction of the kiblah and so the origi
nal mimbar of the prophet PBUH is actually not where the imam prays right now in
Madinah - the mimbar is 15 rows back which is why the imam does khutbah there,
then walks through the crowd and leads the salah. Al Waleed also destroyed all t
he houses of the sahaba, and a number of Tabeoon objected because he said "you a
re including the graves inside the masjid and graves should not be in there". In
deed islamically speaking graves and masjid should be seperate. Others objected
too because they said "you are destroying the heritage of the prophet PBUH - let
these buildings remain so people see how simply prophet PBUH lived". SubhanAlla

h this was only 100H but even within a century luxury began. Even the later saha
bah lived 10x better than earlier sahabah. But Al Waleed had his reasons and all
houses were destroyed other than the house of Aisha RA. Of course the blessings
of the masjid are well known. A prayer in masjid al nabi is equal to 1000 praye
rs. The prophet PBUH said "what is between my house and my mimbar is one of the
gardens of Jannah" - the Riadhul Jannah. Scholars have differing interpretations
: some say that very land will be transferred to Jannah. Others say worshipping
on that land will get you to Jannah. However, the blessings of the 1000 prayers
is for the entire masjid. The Riadhul Jannah is blessed for other reasons, dhikr
, dua etc.
We know in the beginning one of the stumps of a tree was used for a mimbar. He w
ould in one hadith he prayed his salah on the stump to show the Ansar how to pra
y. So for a few years the prophet PBUH would give the khutbah on this stump. The
n in sahih Muslim one time the prophet PBUH told one of the Ansari ladies who ha
d a slave who was a carpenter to "make for me a proper mimbar". So the carpenter
made a mimbar of three steps. In Bhukari they both say this narration. The firs
t khutbah he gave on those three steps; the three steps are placed away from the
stumps. The sahabah said "we began to hear a wailing/crying like that of a baby
camel and we found the source of the noise was the stump. And the prophet PBUH
came down and hugged the stump, and it stiggled and stopped crying". Anas RA sai
d the prophet PBUH "If I hadn't hugged it, it would have cried until the day of
Judgement". Obviously the tree is jealous the prophet PBUH has left him for anot
her mimbar. So the prophet PBUH gave the tree its wish by digging it under his n
ew mimbar. Hasan al Basri said "Oh believers look this is a tree that was crying
as it wished to be with the prophet PBUH, is it not befitting we should cry to
be with the prophet PBUH?"
Note here the prophet PBUH did not even build his own house until the house of A
llah was built. He first built the masjid, and then attention is turned to his o
wn house.

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