in Allah’s sight.’ (al-Tawbah 9:19).

4 – A person whose word carries weight—who can deliver Allah’s message effectively—undoubtedly benefits more from living where his ability to invite others to the faith is strongest than from remaining in a morally wholesome environment. As for the ordinary individual, he must choose a righteous, virtuous milieu and reside there.

5 – The Prophet’s use of the word “but” indicates a contrast: abandoning one’s homeland purely for Allah and His Messenger ﷺ—the noble, canonical form of emigration—has ended; yet leaving one’s homeland with a sincere intention for Allah, such as seeking knowledge, fleeing with one’s religion from a land of disbelief, or going out for jihad in Allah’s cause, will endure for all time.

6 – Hadith no. 1099 shows that emigration from Makka ended after its conquest, for the city had become Muslim territory. Thus the merit of emigration escaped those who embraced Islam only after the Conquest; it was secured by the early forerunners among the Emigrants. Allah the Exalted says: “Those of you who spent and fought before the victory are not equal to those who spent and fought afterward. They are greater in rank than those who spent later and fought; yet Allah has promised each of them the finest reward.” (al-Hadid 57:10).

7 – Those who missed the opportunity to emigrate should recover its reward through striving in Allah’s path, nurturing a righteous intention, perfecting their Islam, and being sincere to Allah, His Messenger, and His religion. Many of those who accepted Islam at the Conquest did exactly that—Suhayl ibn ʿAmr, al-Harith ibn Hisham, ʿIkrima ibn Abi Jahl, Abu Sufyan ibn al-Harith, and others. They demonstrated remarkable excellence in their Islam and deep sincerity, developed a fervent longing for what is with Allah, engaged vigorously in jihad, fought with distinction, and continued until they were martyred—may Allah be pleased with them all.

8 – As for hadith no. 1100, it indicates that emigration from lands of disbelief to lands