Each Day of Respite Brings Rewards of Sadaqah

The trustworthy scholar of the Shias, Shaykh Kulayni (r.a.) has recorded that Imam Ja'far as-Sadiq (a.s.) is reported to have said:
"One day the Holy Prophet (s.a.w.s.) mounted the pulpit and after glorifying Allah and praising the prophets (a.s.) said: 'Those who are present are under the obligation to convey (what I say now) to those who are not present (in the assembly).'

Then He (s.a.w.s.) said:
'If one gives respite to his helpless debtor then till the time he receives his loan it is upon Allah to record the reward of Sadaqah in his scroll of deeds.'"
(Wasaelush Shia)

For each day of respite that a person gives his debtor he receives divine reward equivalent to the spending of the loan amount as Sadaqah. Several traditions on this subject could be quoted but the ones mentioned should suffice. It must be remembered that avoiding or delaying the payment of Khums and Zakat is also considered a failure to restore rights. Not paying Zakat is also a Greater sin according to the rulings of the Quran and hadith. We shall deal with it in a separate chapter.

Allah will Forgive

If a person dies before he has repaid his debt and the creditor has not been compensated for it from the belongings left by him; the creditor has not forgiven him his debt and provided the debtor has not been negligient about repaying, nor was the loan taken for an illegal purpose and also the person had every intention of repaying but was unable to do so. Under these circumstances according to traditions Allah (a.j.) by His Grace will compensate the creditor on the Day of Judgement.

Muhammad Bin Bashir came to Imam Ja'far as-Sadiq (a.s.) and told him that he owed a thousand Dinars to Shahab. He requested the Imam to persuade Shahab to respite him till the days of Hajj. So Imam (a.s.) summoned Shahab and said:
"You know that Muhammad Bin Bashir is among our followers. He owes you a thousand Dinars. This amount was not spent by him on himself. Rather it remained as a debt upon some people and he had to bear the loss. I wish that you will forgo your thousand Dinars."

Then he (a.s.) said,
"Maybe you are under the impression that his good deeds will be given to you in return of your loan?"

Shahab said, "Yes, I am under this impression." Imam (a.s.) told him,
"The Almighty Allah is Merciful and Just. If someone, in order to achieve Allah's nearness, worships Him on frigid winter nights and fasts on hot summer days, circles the Holy Ka'ba. Then do you think after all this Allah will take away his good deeds and give them to you? It is not so, His mercy is much more. By His munificence He recompenses the good deeds of a believer."

After listening to these words Shahab said that he has condoned his loan forever.

The Debtor Whose Good Deeds are Given to the Creditor

If the debtor is guilty of being lazy in repaying, or if he had taken the loan for an illegal purpose, or if he has delayed the repayment inspite of being capable of doing so, and if after his death his debt has not been paid nor has the creditor condoned him. Then on the Day of Qiyamat his good deeds equivalent to the loan amount shall be given to the creditor and if his good deeds are exhausted or insufficient to cover the amount, sins from the scroll of deeds of the creditor will be transferred to the scroll of the guilty debtor.

Some narrations have described this phenomena in clear words.

Imam Ja'far as-Sadiq (a.s.) has been recorded to have said:
"The most difficult time on the Day of Qiyamat will be when those eligible to receive Khums and Zakat will rise up and besiege the one who has not paid it. They will complain to Allah that this person has not paid the amount due to them from Khums and Zakat. Then Allah will transfer the good deeds of that person and give them to those who were eligible (for Zakat and Khums)."

Imam Ja'far as-Sadiq (a.s.) has also said that on the Day of Qiyamat the creditor will complain against his debtor. Then if the debtor would have good deeds to his credit, they will be taken away for the creditor and if there are no good deeds for this purpose, the sins of the creditor will be added in the scroll of deeds of the debtor.

It is amply evident from the various traditions that if a person dies before fulfilling the rights of others upon him he will not achieve salvation till the rights are restored to the owner or the owner condones him. Or till his good deeds are given to the one who had the right upon him or if there are no good deeds for this purpose the sins of the latter are transferred to the scroll of deeds of the former. Or lastly, until the Ahlul Bayt (a.s.) intercede on his behalf.

Amount of Compensation

Exactly how many of the good deeds will be required to compensate for an unpaid debt is a matter known by Allah and the Holy Prophet (s.a.w.s.). Neither we have any knowledge of it nor is it necessary for us to know. However, some traditions do mention some equivalents. For example in a tradition the Holy Prophet (s.a.w.s.) said that in lieu of each dirham 600 prayers of the debtor will be paid to the creditor.
(Layali Akhbaar)

And if 1/6 Dirham is of silver, then seven hundred accepted prayers of the debtor will be transferred to the rightful owner. (Each silver dirham is equal to the weight of 18 grains of gram). Thus, one who departs from this world while yet in debt will be under very difficult circumstances. Everyone must be very particular to repay one's debt as soon as possible. If a person is unable to repay his debts he must establish contact with Ahlul Bayt (a.s.) and seek their intercession to obtain the forgiveness of the creditor.

The Messenger of Allah (s.a.w.s.) says,
"Nothing is more serious after the Greater sins than the fact that a person dies while he is in debt to people and there is nothing to (sell to) repay his debt."
(Mustadrakul Wasael)

Moreover, the Prophet of Allah (s.a.w.s.) told his companions after prayers one day:
"Such and such person who was martyred is still waiting outside Paradise. He cannot enter it because he still owes three dirhams to a Jew."

Haste in Repaying Debt is Mustahab (Recommended)

It has been made amply clear that not repaying debt, or returning the rights is haraam and a Greater sin. Depending upon the demand of the creditor and the ability of the debtor it becomes obligatory to repay the debt as soon as possible. Too much divine reward is promised for this.

Allamah Noori has quoted in his book Daarus Salaam an incident from the book Nurul Uyoon. He writes that Sayed Hashmi, the pious and prominent scholar said that he had taken a hundred dinars as loan from a Jew and promised to return them within a period of twenty days. "I returned half the amount to him and then did not see him for some days. People told me that he had gone to Baghdad. One night I dreamt that it was the Day of Qiyamat. I was summoned with the other people to account for my deeds. And Allah, in His Infinite Mercy allowed me to enter Paradise. So I decided to cross the bridge of Siratas soon as possible. However, the scream of Hell made me fearful. While I was crossing the bridge, all of a sudden my Jew creditor leapt up from below the Hell, engulfed in flames of fire and blocked my way and said, 'Give me 50 Dinar and I'll let you go.' I pleaded to him that I had always been on the look out for him to repay the amount but was unable to find him. He said, 'You are right, but till you repay me you will not be able to traverse this bridge of Sirat.' I said, 'I don't have anything to give.' So in return for his debt he asked me to allow him to put a finger on my body. I gave him the permission and he put his finger on my chest. Just as his finger touched my chest I screamed due to the burning pain and awoke from the dream. The place where the Jew had touched my chest was burnt too." After this he opened his chest to the audience and they saw that there was a terrible wound on it. He said that he was still having it treated, but it did not seem to be cured. When the audience heard all this, they began to wail loudly.

It is also narrated in the 17th volume of Behaarul Anwaar that the First Martyr (Shaheed-e-Awwal) quoted Ahmad bin Abil Jawzi that he said: "It was my wish to see Abu Sulaiman Durrani, who was considered to be a pious and a God-fearing person. Thus, I saw him in a dream after a year of his death. I asked as to how Allah had dealt with him?" He said, "O Ahmed! When I was passing through Baabe Sagheer one day, I saw a camel laden with hay and grass, I plucked a twig from this and do not remember whether I picked teeth with it or threw it away just like that. But a year has passed and I am still occupied in accounting for that twig."

The below Quranic verse also supports this fact:
"O my son! Surely if it is the very weight of the grain of a mustard seed, even though it is in (the heart of) rock, or (high above) in the heaven or (deep down) in the earth, Allah will bring it (to light)..."
(Surah Luqman 31:16)

Thus one who has done an iota of good will see it and one who does an iota of evil will see it on the Day of Qiyamat. In the letter to Muhammad bin Abi Bakr, Ali (a.s.) says, "O creatures of Allah! Know that Allah the Gracious shall question you about your every small and big deed." The following verse is a sufficient proof for this:
"Then one who does an iota of good shall see it and one who does an iota of evil shall see." 
(Surah Zilzaal 99:7-8)

It is mentioned in Behaarul Anwaar that Sayyed Hasan bin Sayyed Ali Isfahani said: "At the time of my father's demise I was studying in Najaf-e-Ashraf. The responsibilities of my father fell upon some of my brothers. I was unaware of this fact. Seven months after the death of my father, my mother also passed away at Isfahan. Her last remains were brought to Najaf-e-Ashraf. On one of those nights I saw my father in dream. I asked him that he had died in Isfahan so how did he reach Najaf? He said, "Yes! Though I died in Isfahan, I was given a place in Najaf." I asked if mother was also with him? "She is in Najaf, but in a different house," he replied. So, I surmised that she was not given a position equal to my father. Then I asked him as to how he was. He said that though previously he was in severe pain now by the grace of Almighty he is comfortable. I was surprised that how a pious and religious person like him could suffer pain. He said that it was due to the fact that he was in debt to Haaj Raza the son of Babajoo alias Naalband. "Though he had demanded the payment I was unable to repay it. I was suffering torture for this default." I awoke with a start. I wrote to my brother, the legatee of my father and told him about my dream so that he will make enquiries if my father owed some money to such a person. My brother wrote back that he had gone through all the books of account but could not locate a creditor by that name. Again I wrote to my brother to find this person and ask him directly if he was having a debt upon my deceased father. My brother replied after sometime and said that he had found that person and questioned him about my father's debt. He was told that my father did owe him 18 tomaans but except Allah no one knew about it. He said that after the death of father he had approached my brother and asked him if his name appeared in the list of my father's creditors. When my brother told him that it was not so, he was perturbed as to how my father failed to note down his name among the creditors. Since he did not have any proof he did not see any way to acquire his money. Upon hearing this my brother offered him the amount of outstanding debt. But he refused to accept it. He said that he had already condoned the amount to my late father.

Imam Muhammad al-Baqir (a.s.) has said: 
"Oppression is of three types. One that Allah will not forgive, second which is He will forgive and lastly one which he will 'take away'.

1. The oppression Allah will never forgive is Shirk.
2. The oppression that Allah forgives is one that a person does upon himself and it is a sin between that person and Allah. 
3. The oppression that Allah 'takes away' is that one that a person does by not repaying his debts.
(Wasaelush Shia)

The Holy Prophet (s.a.w.s.) has remarked,
"One who is able to satisfy (please) his creditors will certainly enter Paradise without any delay in accounting. He will be in the Garden, in the company of Ismail (a.s.) the son of Ibrahim (a.s.)."
(Mustadrak)

The Messenger of Allah (s.a.w.s.) has also said, 
The debt which is returned by the debtor is more superior to the worship of a thousand years and the emancipation of a thousand slaves and performing Hajj and Umrah a thousand times."
(Mustadrak)

Prophet Muhammad (s.a.w.s.) has also said,
"If someone restores a single dirham to its rightful owner, the Almighty Allah will save him from the fire of Hell and for each Daniq (1/6 of a DIrham) he will get rewards of a prophet and for each Dirham he will get a palace of Red Pearls (in Paradise)."
(Mustadrak)

He (s.a.w.s.) has also said,
"Returning a right to its owner is better than fasting during the day and the prayers of the night. If a person returns a debt an angel cries out from below the Arsh: O servant (of Allah) from the time you began this good deed, Allah has forgiven all your past sins.

Fulfillment of the Rights of People

When a person has something in his possession it can be one of two cases. The first case is the person knows that whatever he has is not fully his own, but a part of it belongs to someone else. The second case is that a person owes another person, but this person has no share in the actual goods or property in possession of the former. For example the thing he had borrowed is already used up but he is in debt to the one who had lent it. In the same way there are various types of sureties and compulsory maintenance that a person is responsible, for these should be disbursed with great care.

The first case includes the following four categories.

a) To know the quantity and the owner.
When it is known that a particular quantity of a thing rightfully belongs to such and such person, it is obligatory to return that same amount to whom it belongs and in case he is dead, to his successors.

b) When the quantity is known but not the owner.
If the exact quantity owed is known but there is a doubt regarding to whom it is owed to the extent that one feels the concerned quantity rightfully belongs to one of three or five people. Then on the basis of precaution it is necessary to satisfy all of these people. If it is not possible to satisfy all of them, then there are three rulings:
1. Lots should be drawn between them and one of them to be given that thing. 
2. The goods should be equally distributed among all the possible owners. 3. If the doubt is with reference to a hundred and more people or if the owner is completely unknown then as a precautionary measure, by the permission of Marja-e-Taqleed the holder of these goods should give it away as charity. (Everyone has to follow his own Marja-e-Taqleed in this matter).

c) When the quantity is not known but the owner is. 
Under the circumstances that a person knows that he owes some of the goods in his possession to a particular person, but does not know the exact quantity owed, it is incumbent upon him to give at least a third of the goods to the owner. As a precautionary measure he should give something more and satisfy the owner.

d) When both the owner and the exact quantity are unknown. 
A person knows that he owes some of the goods he has to someone. It is haraam for him to use these goods, but he does not know the exact quantity of the goods prohibited for him nor its rightful owner. He may consider a few persons as probable owners but he is unaware as to how much of it belongs to whom. In these circumstances it is incumbent on him to give Khums (1/5) on the total goods. After this the rest of the goods or property becomes totally permissible. (For details refer to the section on Khums in the books of Practical Laws).

In the second condition something is owed by a person but it is not in the form of a tangible good or property. There are four circumstances of this type:
1) If the exact quantity and the rightful owner, are known, then without any doubt that quantity has to be returned to the owner.

2) If the exact quantity is known but not a particular owner, and there is doubt between some selected people that it could belong to anyone of them. In this case it is incumbent to satisfy each of them in the way described in the rules regarding tangible goods. But if the doubt is between a large number of people the value of the goods must be given to the Qazi or given as charity by his permission on behalf of the rightful owner.

3) If the value is not known but the person to whom it is owed is known; the duty of the one who owes it is to restore theminimum quantity supposed and also to persuade the owner to forgo the rest of it.

4) When neither the exact quantity nor the owner is known the law states that an estimate has to be made and the average of the minimum and the maximum amount paid as charity after the permission of the Qazi. 

According to the Quran and hadith, to flee from Jehad is a Greater Sin. It is the twenty-seventh sin. The following verse of Surah Anfaal is clear. It concerns running away from a confrontation with unbelievers when they are less than twice the number of Muslims.

"O you who believe! When you meet those who disbelieve marching for war, then turn not your backs to them. And whoever shall turn his back to them on that day- unless he turn aside for the sake of fighting or withdraws to a company then he, indeed, becomes deserving of Allah's wrath and his abode is hell; and an evil destination shall it be." 
(Surah Anfaal 8:15-16)

Hazrat Amirul Momineen Ali (a.s.) says: 
"Those who flee from the battlefield should know that they have angered their Lord and have damned themselves to destruction because fleeing from the battle causes Allah's anger. And one who flees from the Holy war will be certain to face calamities and eternal degradation and his fleeing will not prevent death, and his life cannot be prolonged. That is, if the time of his death has arrived, his fleeing will not delay it. He will die due to some other reason. On the other hand, if the time of his death has not yet arrived and he participates in Jehad he will not die. Thus it is better for one to pledge his life to Allah rather than live in Allah's anger, degradation and dishonour."

Initiated Jehad and Jehad in defence

Jehad is of two types:
(1) Initiated Jehad 
(2) Jehad in defence

The first kind is that when the Muslims undertake a war against the unbelievers to invite them to Islam or for establishing justice. However, the permission of the Holy Prophet (s.a.w.s.), the Holy Imams (a.s.) or their special representatives is a necessary prerequisite of this type of Jehad. Since the present period is of Major occultation this type of Jehad is forbidden.

Jehad in defence, as the name implies, pertains to circumstances when unbelievers attack Muslim territories or areas for obliterating Islamic heritage or for plundering the wealth and honour of Muslims. Under such conditions it is wajib-e-Kifai to undertake Jehad and repel their attack. For this type of Jehad the express permission of the Imam (a.s.) or his special deputy is not necessary.

There is a difference of opinion regarding flight from the battlefield. Some scholars are of the opinion that it pertains only to those wars that have been waged against the unbelievers under the order of the Holy Imam (a.s.) or his special deputy. (For example, exemption from Ghusl and Shroud to the martyr also pertains to this Jehad). Other doctors of religion maintain that the decree applies to both the kinds of Jehad. Those who wish to study this problem in detail can refer to the books of Jehad or the books of jurisprudence.

While discussing the prohibition of flight it would be most appropriate to discuss the steadfastness of Amirul Momineen Ali (a.s.) on the battlefield. Such incidents have been included in discussions extolling the merits of Ali (a.s.). Neither the Shia nor the Sunni historical books mention even a single instance when Ali (a.s.) turned his back to a battle. Even in the battle of Ohud he was the only one who did not flee. In the ninth volume of Behaarul Anwaar, under the chapter of "Bravery" a narration has been recorded from Ibne Masud, concerning Ali (a.s.). Four of those who had run away from the battle of Ohud returned and again came to the Holy Prophet (s.a.w.s.). They were Abu Dajana, Miqdad, Talha and Musayb. After this the rest of the Ansar came back. Thus it were these people who had deserted the Holy Prophet (s.a.w.s.). All the companions had left the Holy Prophet (s.a.w.s.) alone on the battlefield except Ali (a.s.). Ali (a.s.) was fighting in the midst of the polytheists to defend Islam and the Prophet of Islam (s.a.w.s.).

During the battle of Ahzaab, the Holy Prophet (s.a.w.s.) bestowed Ali (a.s.) with the titles of "The vicious attacker" and "the non-receeder." That is, the one who attacks the enemies with vengeance and does not subside an inch. There is no doubt that Ali (a.s.) was imbued with all these qualities. Whereas, history is a witness that other companions like Abu Bakr, Umar and Uthman had fled from numerous battlefields like Ohud, Khaibar, Hunain and Dhat-Salaasil. Ibne Abil Hadid the Mutazalite has penned the following couplet in his famous book: 
"It is not surprising that Abu Bakr fled from Hunain.

He had also deserted the battle in Khaibar and Ohud." 

The twenty-eighth sin, which is labelled as a Greater Sin, is to become A'araab (Bedouin, gypsy etc) after Hijrat (migration).

It is recorded in Usool-e-Kafi under the chapter of Greater Sins that according to the Sahih of Ibne Mahboob when he wrote a letter to Imam Musa Ibne Ja'far (a.s.) he (a.s.) replied and this sin was included among the Greater Sins. Moreover, Muhammad bin Muslim has quoted Imam Ja'far as-Sadiq (a.s.) and stated that he (a.s.) has included this sin among the greater ones. The book of Ali (a.s.) also includes this sin in the list of Greater Sins.

Imam Ja'far as-Sadiq (a.s.) says: 
"Becoming A'araab after Hijrat and polytheism is one and the same (sin)." 
(Usool-e-Kafi chapter of Greater sins)

What does 'becoming A'araab after hijrat' mean?

A'araab refers to the nomadic Arabs or Bedouins who are absolutely ignorant of religion and rituals connected with faith. Hijrat signifies the migration of these desert Arabs to the Muslim centre, their acceptance of Islam at the hands of the Holy Prophet (s.a.w.s.) or his rightful successor, and their consequent adherence to faith, and adherence to religious rules and regulations.

Becoming A'araab after Hijrat is the condition when a desert Bedouin before acquiring the necessary knowledge of religion turns back to his ignorant ways.

In the early period of Islam it was incumbent upon them to migrate towards the Holy Prophet (s.a.w.s.) in order to learn whatever was necessary for being a Muslim. Similarly it was prohibited for Muslims to stay in an area populated mostly with unbelievers; where it was not possible for them to pray and fast and perform other religious duties.

'Why don't you migrate?'

It is recorded in Tafseer Minhajus Saadeqeen that there were some people among the Muslims like Qays bin Waleed, who were outwardly Muslims and had recited the confession of La ilaaha illallah but inspite of this and their ability to do so, they did not accompany the Muslims in their Hijrat from Mecca to Madinah, and when the Quraish of Mecca marched to attack the Muslims in the battle of Badr these people joined them and were ultimately killed at the hands of the Muslims. A Quranic verse was revealed on this occasion: 
"Surely (as for) those whom the angels cause to die while they are unjust to their souls, they shall say: In what state were you? They shall say: We were weak in the earth. They shall say: Was not Allah's earth spacious, so that you could have migrated therein? So these it is whose abode is Hell, and it is an evil resort."
(Surah Nisa 4:97)

The above verse makes clear the fact that it is the duty of a Muslim to leave the place where he cannot adhere to his faith and rituals. In a tradition, the Prophet Muhammad (s.a.w.s.) says:
"One who migrates from a place to another for the sake of religion, even if it is only as far as the distance of a span (of hand), Allah makes Paradise incumbent upon him. (Wherein) his companions will be Hazrat Ibrahim (a.s.) and Prophet Muhammad (s.a.w.s.)."
(Minhajus Saadeqeen)

"Except the weak from among the men and the children who have not in their vigor the means nor can they find a way (to escape); so these, it may be, Allah will pardon them, and Allah is Pardoning, Forgiving." 
(Surah Nisa 4:98-99)

It is narrated from Akrama that many of the Meccans who had embraced Islam were not capable of migrating to Madinah, but when the Quranic verse deploring such people was revealed and they became aware of it; one of them Junda bin Zumra told his sons:
"Even though I have become extremely old and sick, I am not among those helpless people who have been deprived of migration by Allah. I have yet some strength left and I also know the way to Madinah. I fear that if I were to die suddenly, my failure to migrate would be a blemish on my perfect faith. So, you all lift up the bed on which I lie and carry me outside towards Madinah."

Thus, his sons lifted the bed and carried him outside, but they had reached only a short distance when the signs of his death became apparent. Junda bin Zumro kept his right hand on his left hand and said: "O Allah! This hand is for You and this for Your Messenger. I pledge allegiance to You for those things that Your Messenger had pledged."

After this his soul escaped from his body. When the news of his death reached Madinah, some companions remarked, "It would have been better if Junda bin Zumro had reached Madinah. In this way he would have derived the sawaab of Hijrat."

The Almighty Allah revealed the following ayat on this occasion:
"And whoever flies in Allah's way, he will find in the earth many a place of refuge and abundant resources; and whoever goes forth from his house flying to Allah and His Apostle, and then death overtakes him, his reward is indeed with Allah and Allah is Forgiving, Merciful." 
(Surah Nisa 4:100)

Becoming A'araab after the passing of the Holy Prophet (s.a.w.s.)

During the lifetime of the Holy Prophet (s.a.w.s.) it was incumbent upon every person to migrate towards him (s.a.w.s.) to obtain instruction in religion and faith. In case he lived in the midst of unbelievers where he could not perform the obligatory acts of prayers and fasting, it was all the more necessary to migrate.

Failure to migrate and returning to nomadism is decreed to be a Greater Sin and the Almighty has promised Hell fire for such people.

After the passing away of the Holy Prophet (s.a.w.s.) it became wajib to turn towards the Holy Imams (a.s.) and to obtain the compulsory knowledge of faith and articles of Islamic acts. Also, it was most essential to attain the Ma'refat of Imam (a.s.) i.e. it was incumbent to have knowledge of one's Imam and also to learn the matters of belief and acts. It was also prohibited to turn back to paganism after the acceptance of Islamic faith. To remain aloof from the Holy Imam (a.s.) even after recognising their position is haraam. Thus, Shaykh Sadooq narrates from Huzaifa bin Mansoor that he has reported from Imam Ja'far as-Sadiq (a.s.) who said: 
"To become A'araab after Hijrat is to recognise Imam (a.s.) and then be aloof from him." 
(Maani al-Akhbaar)

Since the present age is the age of occultation of Imam-e-Zamana (a.s.) the same rules apply to us.

It is necessary to migrate towards the jurist

Hijrat is incumbent on two types of people. The first type are those who are absolutely ignorant of the rules of religion. If there is no religious scholar in the area of their residence, whom they can refer to for their religious problems, then, it is compulsory for them to shift to a place where they have access to religious scholars for the solution of their problems.

The second types are those Muslims who live in the midst of unbelievers, and due to the oppression of these infidels, they are unable to perform their religious duties. It is incumbent on these Muslims to migrate to an area where there is freedom to practice their religion. The Shia jurists have explained this matter clearly.

Order for migration is forever

The Messenger of Allah (s.a.w.s.) has told us: 
"Hijrat is wajib till the doors of repentance close. The doors of repentance will not close till the sun rises from the west." (i.e. the order for migration will be in force till Qiyamat).
(Masalik)

Amirul Momineen Ali (a.s.) says: 
"The order for Hijrat will be in force till Allah demands obedience from the inhabitants of the earth in the same way as the order was first promulgated in the time of the Holy Prophet (s.a.w.s.)."

It means that Hijrat will remain a compulsory duty till the time other religious duties remain obligatory on the people.

'They could not migrate from Mecca'

In the book of 'Masalik', the second martyr2 writes that the Holy Prophet (s.a.w.s.) has explained the meaning of the tradition of migration saying that it is specifically concerned with the migration from Mecca. Hence when Mecca was liberated from the domination of the unbelievers there was no need for the Muslims to migrate elsewhere. The order applies to only those Muslims who are unable to perform their religious duties. According to some scholars after the conquest Mecca there was no merit in migration from Mecca; just as there was a greater merit in Jehad and struggle for Islam before the conquest.

"...not alike among you are those who spent before the victory (of Mecca) and fought (and those who did not): they are more exalted in rank than those who spent and fought afterwards..." 
(Surah Hadeed 57:10)

In order to understand the purport of this ayat let us study the following points:

Wajib, mustahab and mubah hijrat

The respected scholar Allamah Hilli writes in his book Mumtahi that there are three kinds of Hijrat (Migration), wajib (obligatory), Mustahab (recommended) and Mubah (permitted).

Wajib hijrat

Hijrat is wajib on a Muslim (not restrained by old age or disease) who lives in the midst of infidels where he can neither reveal that he is a Muslim, nor can he perform his religious duties.

Recommended hijrat

For those Muslims who live among infidels but who have complete freedom to practice their faith, it is recommended (Mustahab) to migrate to another area, if they are capable of doing so. However, if they have some legal excuse, migration is Mubah (Permitted) for them; it is not even Mustahab.